friends he endured tedious labours many miseries and so Dauid was persecuted whilest Saul did sit on the throne yea our Sauiour Christ himselfe was arraigned at the barre and condemned whilest Pilate and the chiefe Priests and Pharisies sate in the seate of iustice ouerswaying all at their owne pleasures and yet at the same time Iacob was beloued Esau hated Dauid chosen of God Saul reiected our Sauiour Christ the deare sonne of his heauenly father and his enemies the instruments and limmes of Sathan So that it is most true that Salomon speaketh namely no man can haue assurance of Gods loue and fauour by these outward benefits bestowed both vpon the godly and wicked neither by his aduersities and afflictions can gather that the Lord hateth him for these befall all indifferently as it pleaseth God to punish the reprobate or to chastize his owne children But though we can gather no sound argument from these outward things of Gods loue yet it followeth not that there is no other meanes to assure vs hereof for by the same reason wee may conclude that man is no better than brute beasts and that there is no immortalitie of the soule Eccles 3.19 because it is said Eccles 3.19 that the condition of the children of men and the condition of beasts is the same But as the Wiseman speaketh there of their outward mortalitie alone and not absolutely in all respects and therefore he saith that they are alike to see to that is in outward appearance vers 18. and explaineth himselfe in the words following for saith hee as one dieth so dieth the other so he doth not meane here simply that there is no assurance of Gods loue but onely in respect of these outward things and therefore he addeth that in these outward respects all things come alike to all and the same condition is to the iust and the wicked Though then there is no assurance of Gods loue to be gathered out of our worldly estate yet it cannot hence be concluded that therefore there is no meanes whereby we may be assured hereof for the Lord hath giuen vnto vs his word and mercifull promises he hath giuen vnto vs his holy spirit crying in our harts Abba father and witnessing to our spirits that we are the sonnes of God Rom. 8. Rom. 8. He hath manifested his loue by giuing vs his onely sonne and begetting in vs by his word and spirit a liuely faith whereby wee may apply him and all his benefits vnto vs. Whosoeuer therefore beleeueth truly in Iesus Christ he may be assured of Gods loue and euerlasting life according to that Ioh. 3.16 So God loued the world that he gaue his onely begotten sonne Ioh. 3.16 that whosoeuer beleeueth in him should not perish but haue euerlasting life If therefore we beleeue in Iesus Christ we need not to despaire no nor to doubt of Gods loue and fauour towards vs notwithstanding our vnworthinesse nor yet in regard of the manifold afflictions which God inflicteth on vs neither in respect of those manifold infirmities which we bewray whilest the hand of God is vpon vs but wee may soundly and assuredly conclude with the Apostle Paul Rom. 8.38 I am perswaded that neither death nor life Rom. 8.38 nor Angels nor principalities nor powers nor things present nor things to come 39. Nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. And so much concerning the first cause of our saluation namely Gods loue and goodwill and also the temptations of Sathan whereby hee laboureth to impugne our assurance thereof the second cause is Gods free election which proceedeth from the other for whom he loueth those hee electeth vnto euerlasting life and happinesse it being an inseparable fruite of loue to seeke the good and felicitie of the partie beloued Election therefore is that part of Gods eternal and immutable decree whereby of his free loue and vndeserued grace he hath preordained some in Christ vnto saluation and to the vse of the meanes tending thereunto for the praise of the glorie of his grace CHAP. IIII. Of Gods election the causes subiect obiect and properties thereof IN this definition is set downe first the efficient cause or author of our election namely God himselfe the Father the Sonne and the holy Ghost and this appeareth Eph. 1.4 He hath chosen vs in him before the foundation of the world that we should be holy c. And Ioh. 15.16 Ye haue not chosen me but I haue chosen you and ordained you that ye goe and bring foorth fruite c. Secondly the motiue or impulsiue cause of Gods election is expressed namely Gods free loue meere goodwill and vndeserued grace And this also is manifest Luk. 12.32 Feare not little flocke for it is your fathers pleasure to giue you a kingdome And Eph. 1.5 who hath predestinated vs to be adopted through Iesus Christ vnto himselfe according to the good pleasure of his will Here therefore are excluded all other causes wherewith diuers haue imagined God was moued to elect vs as namely our owne will the foreseeing of our workes worthinesse or faith and the merits of our Sauiour Christ And that these were not the causes which mooued the Lord to elect vs it may be prooued by manifest testimonies of scripture First our owne will is expressely excluded Rom. 9.16 It is not in him that willeth or runneth but in God that sheweth mercie Secondly not the foresight of our owne workes for the Apostle plainly affirmeth Rom. 9.11.12 that before the children were borne and when they had neither done good or euill that the purpose of God might remaine according to election not by workes but by him that calleth 12. It was said vnto her the elder shall serue the younger 13. As it is written I haue loued Iacob and hated Esau And chap. 11.5.6 he saith that Gods election is of grace and if it be of grace it is no more of workes or els were grace no more grace Thirdly not the foresight of any worthinesse in vs more than in others For there is no difference for all haue sinned and are depriued of the glorie of God as it is Rom. 3.23 And the Apostle affirmeth both of himselfe and others that they were all dead in their sinnes and by nature the children of wrath as well as others Eph. 2.1.3 Fourthly the Lord respected not our faith as an impulsiue cause mouing him to elect vs but only as an effect of our election neither was the Lord mercifull vnto vs in making choise of vs to bee partakers of euerlasting happinesse because we were faithfull but that we might be faithfull as Paul professeth of himselfe 1. Cor. 7.25 And the holy Ghost affirmeth Act. 13.46 that as many of the Gentiles as were ordained vnto eternall life beleeued Lastly although the merit of Christ was the onely meritorious cause of our saluation yet it was
Church or market place at noone day § Sect. 9 The eight signe of the childe of God The eight signe is the loue of our brethren because God hath commanded vs. is the loue of our brethren in obedience to Gods commandement when as a man loues intirely a Christian because he is a Christian and ingrafted into the same bodie of Christ whereof he is a member for as it is impossible that one member of the bodie should not loue cherish and defend another because they are quickened by the same soule and gouerned by the same head so it is not possible but that one true Christian should loue cherish and defend another because they are quickned by the same spirit and ruled by the same head Iesus Christ And this is made a marke of Gods child by the Apostle Iohn 1. Ioh. 3.14 1. Ioh. 3.14 We know that we are translated from death to life because wee loue the brethren as the want of this loue is a sure note of the childe of wrath for as it followeth in the same verse he that loueth not his brother abideth in death Now the vndoubted signes of loue and christian charitie are two giuing to those that want The signes of true loue 1. Cor. 13.4 and forgiuing those that offend for it is a propertie of true loue to bee bountifull 1. Cor. 13.4 as to all so especially to those that are of the household of faith as it is Gal. 6.10 and on the other side Gal. 6.10 He that hath this worlds good and seeth his brother haue neede and shutteth vp his compassion from him he is destitute of the loue of God 1. Ioh. 3.17 and consequently of the loue of his brethren which is but a streame issuing from this fountaine 1. Ioh. 3.17 And this Christian liberalitie as it is a signe of true loue so also of our election and saluation for our Sauiour Christ hath shewed vs that according to these fruites of charity and actions of Christian liberalitie hee will pronounce the sentence of euerlasting ioy and happinesse at the day of iudgement Matth. 25.34 35 c. Matth. 25.34 35 36. and on the other side that he will pronounce the sentence of condemnation against the neglectors of these duties of Christian charitie vers 41 42 43. The second signe of true loue is forgiuing when as wee are readie for Gods sake and in obedience to his commandement to remit and pardon those iniuries which are offered vs for loue is not prouoked to anger 1. Cor. 13.5.7 and therefore much lesse to reuenge it suffreth all things it indureth all things as it is 1. Cor. 13.5 7. Nay it doth not onely not render euill for euill but it ouercommeth euill with goodnes Rom. 12.19.21 leauing reuenge vnto God and to his deputies and vicegerents the Magistrates as we may see in the example of our Sauiour Christ and the blessed Martyr Steuen who prayed for their persecutors whose example wee are to imitate as the Apostle exhorteth Rom. 12.14 Blesse them that persecute you Rom. 12.14 blesse I say and curse not And so shall wee haue a certaine signe of true loue and an vndoubted note of Gods spirit dwelling in vs of the remission of our sinnes and consequently of our election and saluation For naturallie we are Wolues Leopards Lions yea Cockatrices who kil with their lookes Esa 11.6.8 as the Prophet speaketh Esa 11.6 8. and like bruit and sauage beasts willing to offer all iniuries but impatient of suffring any and therefore when our sauage crueltie is turned into charitie and wee become as meeke and harmelesse as the lambe calfe or little childe it is a manifest signe that our stoute courages are abated and beaten downe with the rod of Christs mouth that wee are borne anew and quickened by his spirit and that now wee are seated in the mountaine of his holinesse and shall be heires of his kingdome of glorie So also hereby we are assured of the remission of our sinnes when we find our selues readie and willing to forgiue our neighbours for our Sauiour Christ hath promised Matth. 6.14 that if we doe forgiue men their trespasses our heauenly father will also forgiue vs Matth. 6.14 and consequently wee may assuredly gather that wee are iustified called elected and shal be glorified § Sect. 10 The ninth signe of the child of God elected to saluation The ninth signe is the loue of Gods ministers is the loue of Gods true Ministers and ambassadours not onely because they are Christians but also because they are sent of God to execute these holie functions for the gathering together of Gods elect And this our Sauiour Christ declareth Matth. 10.41 Matth. 10.41 He that receiueth a Prophet in the name of a Pròphet shall haue a Prophets reward that is euerlasting ioy and vnspeakable happinesse in Gods kingdom for they that turne many vnto righteousnes Dan. 12.3 shall shine as the starres for euer and euer And because none should pretend that by reason of their pouertie they cannot shew their loue to Gods Ministers therefore the Lord encourageth euen the poorest to shew their goodwill and affection vnto them Matth. 10.43 saying Matth. 10.43 Whosoeuer shall giue to any of these little ones to drinke a cup of cold water onely in the name of a disciple verely I say vnto you he shall not lose his reward namely in Gods kingdome Moreouer those that loue Gods ambassadours doe prooue vnto themselues and shew vnto the world that they haue receiued good by their ambassage euen reconciliation with God peace of conscience and assurance of saluation which maketh them to thinke no worldly benefit sufficient to requite these spirituall graces which by their meanes and ministerie they haue receiued and therefore with the Galatians they could bee content if it were possible to doe them good hereby Gal. 4.15 to pull out their owne eyes and to giue them vnto them seeing by their means the blind eyes of their vnderstandings are inlightened with the knowledge of God and Christ their Sauiour And because they haue receiued from them to their comfort the glad tidings of peace and good things therefore their feet that is their approaching and comming vnto them seeme beautiful and delightfull as the Apostle speaketh Rom. 10.15 Rom. 10.15 If an ambassadour were sent from a mightie Prince who was our enemie in time past and able at his pleasure to destroy vs and our countrey to the end he might conclude a peace and not only so but to offer vs the free vse of al the riches and commodities of his kingdome who would not receiue him with ioy and giue him royall entertainment if they were perswaded of the truth of his ambassage But wee by our sinnes had made the glorious King of heauen and earth our enemie who is able euery minute to destroy vs with the breath of his nostrels and it hath pleased the Lord
hath reconciled vs vnto himselfe in his sonne and therefore let vs not by our sinnes make him our enemie nor againe build vp this wall of separation which Christ our Sauiour hath broken downe Col. 1.21.22 Eph. 2.14 He hath adopted vs in Christ to be his sonnes and heires of euerlasting life and therfore seeing we are the sonnes of God let vs yeeld obedience to our heauenly father and not liue in our sinnes like the slaues of Sathan least prouoking his iust displeasure against vs by our rebellious wickednesse wee should bee disinherited of our heauenly patrimonie He hath granted vnto vs the peace of conscience and ioyes in the holy Ghost and therefore let vs not by our sinnes disturbe our peace and wound our consciences turning our sweete ioy and comfort into griefe and bitter heauinesse Finally he hath added vnto these spirituall gifts innumerable temporarie benefits health wealth libertie foode apparell and therefore let vs not abuse his gifts by prophaning them with our sinnes but rather vse them as incouragements whereby we may be moued with all cheerefulnes to serue so bountifull a master In a word as the gifts of God are infinite which concerne this life and the life to come so are the reasons drawne from them infinite which may serue to restraine vs from sinne and containe vs in the course of holie obedience the which if wee continually retaine in memorie euen those benefits which are common to all true Christians and those which euery one receiueth in his particular place and calling wee will not vnlesse our vngratefulnes bee intollerable easily hearken to Sathans temptations nor for the vaine pleasures vncertaine riches and momentanie honours of this wicked world be hired to commit sinne which we know to be displeasing and odious in the sight of God who in his endlesse loue hath bestowed vpon vs such innumerable benefits § Sect. 6 Thirdly when wee are tempted vnto sinne The third reason taken from the death and suffrings of our Sauiour Christ let vs call to minde the death and suffring of our Sauiour Christ and say vnto our owne soules Hath Christ my redeemer paid for my redemption euen his dearest bloud and shall I sell my soule to sinne againe for this vaine pleasure or base commoditie Hath he not spared to powre out the full streames of his most precious bloud that in this pure lauer I might be purged and cleansed from the filthie spots of sinne and shall the world cause me with her Syrens songs to leape againe into this filthie puddle Should he suffer himselfe to be crucified that by his death he might kil sin and shall I now put life into it againe reuiuing that which hee hath mortified Did he in his infinite loue giue himselfe for me and shall I trample this precious gift vnder foote preferring before it the trifling vanities of this wicked world Should honour allure me to commit sinne seeing the glorious sonne of God hath abased himselfe and vndergone ignominious shame to free me from it Should pleasures intice me to breake Gods cōmandements seeing my Sauiour Christ left the bosome of his father at whose right hand there is fulnes of pleasures ioyes for euermore and endured the griefe and miseries of a wretched life and cursed death that thereby hee might satisfie Gods iustice for my transgressions Should I be perswaded to commit sinne with the base hire of vncertaine riches seeing Christ hath redeemed me 1. Pet. 1.18.19 not with siluer or gold or any other corruptible thing but with the inestimable price of his most precious bloud Should my sensuall taste and curious pallate moue me to sinne in drunkennesse and gluttonie seeing Christ to redeem me hath hungred and thirsted and in steed of drink had offred vnto him gall vineger Shall I be moued to sinne by anger and to seeke vniust reuenge seeing Christ being iniured opened not his mouth Esa 53.7 but like an innocent lambe suffred himselfe to be led to the slaughter Farre be from me such a desire nay rather because my Sauiour Christ hath suffred all this for me to redeeme me out of my spirituall bondage I will resolue rather to be depriued of all worldly benefits and endure patiently the greatest miseries and afflictions than by wilfull falling into sinne make my selfe again the slaue of Sathan And thus haue I shewed how the remembrance of Christs death and passion is a notable corrasiue to kill our corruptions and as men are accustomed to shew vnto Elephants the iuyce of the Grape or Mulberie to make them more fierce and encourage them to a more couragious fight so haue I by offring to our view the precious bloud of this immaculate Lambe endeuoured to redouble our valour in fighting this battell of temptations against our spirituall enemies § Sect. 7 Fourthly The fourth reason taken from the vnion which is betwixt Christ and vs. let vs remember the vnion that is between Christ and vs whereby he is become our husband we his spouse he our head and wee his members The consideration whereof may serue as a forcible argument to restraine vs from falling willingly into any sinne for if wee bee the spouse of Christ farre be it from vs to behaue our selues like Sathans strumpets prostituting our soules to sinne that we may receiue the gaine of some worldly vanities and to incurre the grieuous displeasure of our most louing husband for the pleasing of our carnall lusts sensuall appetites if we be the members of Christs bodie farre be it from vs to make his members the instruments of sinne and seruants of vnrighteousnesse 1. Cor. 6.15 for what were this but as much as in vs doth lie to draw our holy head into the communion of our sinnes and wickednesse and to make our Sauiour who in himselfe hath wholy vanquished and gloriously tryumphed ouer sinne and Sathan in his members to receiue a foyle Nay rather seeing we are the spouse of Christ let vs labour to adorne our selues with the glorious goulden garment of holinesse and righteousnesse and though we haue some spots of our naturall infirmities in our outward parts yet let vs in a glorious manner decke our selues within with integritie and vprightnesse of heart and so the King our heauenly husband shall take pleasure in our beautie Psal 4.5 and place vs at his right hand in his kingdome of eternall glorie Seeing also we are the members of Christs body therefore let vs endeauour to conforme our selues to the holinesse of our head and by our righteous liues and conuersations make it manifest that we are quickned and led by the same spirit § Sect. 8 Lastly The fist reason taken from the spirit of God dwelling in vs. 1. Cor. 3.16 Eph. 2.21.22 let vs cal to minde that our bodies are the temples of the holy Ghost which once were polluted and vncleane but now sanctified and purged by this our holy guest that they may be fit habitations for
God againe and earnestly laboureth after mortification and newnesse of life and whosoeuer is destitute of Gods loue and liueth in his sinnes without any sorrowe for those which are past or purpose to leaue them for the time to come he may well brag of his faith and assurance of Gods loue but in very trueth there is as yet nothing in him but carnall securitie and vaine presumption § Sect. 6 Secondly That euery particular christian may assure himselfe of Gods loue the tempter will obiect that the Lord hath giuen all these testimonies and pledges of his loue vnto his Church and that it therefore may well be assured thereof but as for particular men they notwithstanding may iustly doubt of his loue seeing they haue no speciall reasons to perswade them that these testimonies and pledges were giuen vnto them But I answere that this is a fond of obiection For what is the Church but the whole company of Gods saints What is it but a body consisting of many members which are particular christians how therefore can the whole Church be perswaded of Gods loue if all the seuerall members doubt thereof How can any thing belong to the whole which belongeth not to the particular parts as though a whole citie could be assured of the Princes fauour and yet all the particular men in the citie should thinke themselues in his displeasure Saint Paul teacheth vs another lesson in his owne person saying Gal. 2.20 Gal. 2.20 Who hath loued me and giuen his life for me he saith not who hath loued and giuen his life for the Church but for himselfe Neither doth the Apostle here speake this by reuelation whereby he might extraordinarily be assured of Gods loue but he vseth for his argument a reason common to all Christians namely that God loued him because hee had giuen himselfe to death for him whosoeuer therefore beleeueth with Paul that Christ dyed for him may bee assured also with him of Gods loue § Sect. 7 Secondly if we doe not beleeue that God loueth vs That doubting of Gods loue is iniurious vnto him wee make him a lyar for he hath professed his loue and giuen vs many testimonies thereof in his word neither doth he require any condition at our hands but that we beleeue him For his mercifull promises doe not exclude any for their vnworthinesse but for their vnbeleefe according to that Iohn 3.16 So God loued the world that hee gaue his onely begotten sonne that whosoeuer beleeueth in him should not perish Ioh. 3.16 but haue euerlasting life Seeing then there is no other condition required but faith for the assurance of Gods loue and euerlasting life surely most desperately doe we sinne against our owne soules and most blasphemously against God if we will not beleeue his word confirmed by his seale no not his oath whereby he hath ratified his couenant betweene him and vs but make him who is truth it selfe a liar a couenant breaker yea a periured person For so the Apostle speaketh 1. Iohn 5.10 He that beleeueth not God hath made him a lyar 1. Ioh. 5.10 because hee beleeued not the record that God witnessed of his Sonne Though therefore we sinne yet let vs not thus blaspheme though we be grieuous sinners and vnworthy Gods loue yet let vs not adde this to all our other sinnes and vnworthinesse to distrust Gods trueth in his gracious promises for if we put all our other sinnes into the one scole and this alone into the other yet will it weigh downe all the rest neither are we damned for our other sinnes if we doe not adde vnto them infidelitie For whereas the precious baulme of our Sauiours blood is a soueraigne salue to cure all other sores of sinne yet this it cannot helpe because it doth refuse the cure and as it were pulleth off this precious plaister when it is laid on it § Sect. 8 But as this distrusting and doubting of Gods loue is iniurious vnto him Doubting of Gods loue pernicious vnto our selues so also it is pernitious vnto our owne soules For first it tormenteth our mindes and setteth our consciences vpon the racke when as we haue no other assurance of Gods loue but onely so farre foorth as we finde our selues worthy of it for so often as wee fall and the sight of our sinnes commeth before our eyes hauing no other ground of Gods loue but our owne deserts wee doubt and stagger like a ship tossed with the billowes of the sea and in the end sinke into the gulfe of despaire being ouer balanced and too heauily laden with the vnsupportable waight of our sinnes whereas if we were throughly perswaded of Gods free loue and goodwill grounded on his owne good pleasure and not on our worthinesse if we did fall we would be grieued in deede euen at the very heart because wee had displeased our gracious God and louing Father but yet our sinnes would not make vs despaire or doubt of his loue towards vs because it hath not it ground on our worthinesse but vpon Gods owne free mercie grace and good will That we cannot loue God if we haue no assurance of his loue towards vs. Secondly if we doubt and distrust of Gods loue towards vs we shall neuer loue him from our hearts for who loueth him intirely of whose loue he is not perswaded or who can performe the dueties of loue to such an one as hateth and abhorreth him Cos amoris amor Loue is the whetstone of loue And if this be true amongst men then much more betweene God and vs 1. Ioh. 4.19 for we loue him because he loued vs first as the Apostle sayth 1. Ioh. 4.19 As therefore the cold stone can of it selfe cast foorth no heate till it be first warmed by the Sunne beames and then it reflectsth againe some of the heate which it receiued so no more can our cold hearts cast any beames of hearty loue towards God till they be warmed with the apprehension of his loue towards vs and then they begin to returne some sparkes of loue towards God after they are inflamed with the beames of his loue cleerely shining in them Vnlesse therefore wee be assured of Gods loue we cannot loue him Rom. 13.8 and consequently cannot performe any duetie of loue in obedience to his will for as loue is the fulfilling of the Law as it is Rom. 13.8 so the want of loue is the transgressing of all the commandements for all consist in the loue of God which is the fountaine of all true obedience and in the loue of our neighbour which as a spring issueth from it Nay when we dispaire of Gods loue then doe we despaire of our saluation and therefore hauing no hope of happinesse in the life to come wee are ready to seeke al the pleasures and delights which this life wil affoord vnto vs giuing our selues ouer to the satisfying of all the filthy lusts of the flesh and spending our
times in all Epicurisme and fensuality § Sect. 9 Lastly The manifold euils which accompanie our doubting of Gods loue and the benefits which follow our perswasion thereof our doubting and distrusting of Gods loue doeth ouerthrow our patience in the time of affliction and causeth vs to murmure and repine against God blaspheming him to his face it hindereth all Christian resolution in suffering any thing for the Name of Christ for how should we suffer any thing patiently for his sake of whose loue we are not assured It maketh the day of death horrible when as we are not perswaded that we shall render vp our soules into the hands of a gracious father but into the hands of a seuere iudge whereas on the other side when we are throughly perswaded of Gods loue then may we patiently yea ioyfully suffer all afflictions because wee know that they are but gentle trials and fatherly chastisements which our gracious God doth inflict on vs for our euerlasting good when we are persecuted for our profession of the Gospel we will triumph with ioy because we are thought worthy to suffer any miserie for the Name of Christ who hath laid downe his life for our sake Act. 5.14 when the day of our departing approacheth we reioice because we desire nothing more than to be dissolued Phil. 1.23 and to be with Christ who so tenderly loueth vs. In a word come prosperitie come aduersitie come affliction come persecution come fire come sword come life come death nothing can come amisse nothing can dismay or discourage vs if wee be once fully assured of Gods loue in Christ both because our loue of God which by his loue is wrought in vs will make the heauiest and most tedious burthen seeme light and momentanie which it shall please our heauenly father to lay vpon vs Rom. 8.28 and also because we know that all things euen miseries afflictions persecutions yea death it selfe worke together for the best vnto them that loue God As it is Rom. 8.28 CHAP. II. That our sinnes and vnworthinesse should not make vs doubt of Gods loue § Sect. 1 SEeing therefore that our doubting and distrusting of Gods loue towards vs is both iniurious vnto God and pernicious vnto our selues let vs in no case admit of Sathans temptations whereby he laboureth to perswade vs that the Lord hateth vs. But forasmuch as there is no perswasiō without knowledge and faith neither can we know and beleeue that we are in Gods fauour vnlesse we haue some ground and warrant out of Gods word whereupon we may cast our wauering mindes and confirme our fainting faith against the boysterous blasts of Sathans temptations therefore let vs examine Sathans reasons whereby he goeth about to perswade vs that we are not beloued of God by the touchstone of Gods word and waigh his obiections in the scoles of the sanctuarie to see if they be of any waight or substance or els but frauthie light and of no sound consequence Answere to Sathans temptations grounded vpon our vnworthines First therefore whereas Sathan obiecteth that we are miserable sinners vnworthie altogether of Gods loue and most worthie of his wrath and heauie displeasure that God is infinitly iust and therefore cannot nor will not loue vs being notoriously wicked we are to answere that indeede we are in our selues vnworthie the least dram of Gods loue by reason of our originall corruption and actuall transgression and therefore if our assurance of Gods fauour had no other foundation but our owne deserts we had great reason not onely to doubt but also vtterly to despaire of Gods loue towards vs. But the loue of God is not grounded vpon our worthines which is nothing Gods loue not grounded on our worthines but vpon his owne good will and pleasure which is infinit as himselfe is infinit and therefore though in our selues we are most miserable and wretched yet this is no reason why we should distrust or in the least degree doubt of Gods loue seeing it ariseth not from any thing in vs but from himselfe who is vnchangeable The truth hereof manifestly appeareth by the scriptures where it is said that the Lord hath loued vs not for our excellencie and worthinesse but of his free grace and louing kindnesse So Hos 14.5 I will heale their rebellion Hos 14.5 I will loue them freely c. And the Apostle Iohn telleth vs that herein Gods loue appeareth in that when we loued not him he so deerely loued vs 1. Ioh. 4.10 that he sent his sonne to be a reconciliation for our sinnes 1. Ioh. 4.10 And Paul saith that hereby God setteth out his loue towards vs seeing that whilest we were yet sinners Rom. 5.8.10 Christ died for vs and when we were enemies God reconciled vs vnto himselfe by the death of his sonne Rom. 5.8.10 If therefore the Lord loued vs when we were enemies vnto him and dead in our sinnes how much more will he loue vs now being reconciled in Christ and in some measure purged from our corruption and quickned by his spirit to newnesse of life If when we were most vnworthie he freely shewed such exceeding fauour towards vs how much more hauing by his spirit and the graces thereof made vs more worthie will he continue his loue vnto vs If he hath hetherto loued vs not for any deserts of ours but of his free mercie because he is loue it selfe as Iohn calleth him 1. Ioh. 4.8 1. Pet. 5.10 1. Ioh. 4.8 and the God of grace as Peter maketh him 1. Pet. 5.10 why should we doubt of Gods loue in respect of our vnworthinesse seeing his loue hath not his ground vpon our worthinesse but vpon his owne nature which is immutable and therefore whom he once loueth he loueth them vnto the end though in themselues they are miserable and wretched Ioh. 13.1 Ioh. 13.1 § Sect. 2 But as the Scriptures shew that God hath loued vs freely from all eternitie so also doe they as plainely declare that God hath manifested this loue in the worke of our saluation freely and without any respect of our worthines as may appeare in the seuerall causes thereof Gods election not grounded on our works and worthines Rom. 11.5 6. As first he hath elected vs of his owne free loue and good will and not for any of our deserts and therefore it is called the election not of vertue and works but of grace Rom. 11.5 Nay it is flatly opposed to workes in the verse following And if saith the Apostle it be of grace it is no more of works or els were grace no more grace but if it be of works it is no more grace or els were worke no more worke So that our election is not grounded vpon our worthinesse but on Gods grace and goodwill and therefore it cannot be ouerthrowne by our vnworthinesse so we wholy rely vpon Gods free mercie in Christ Our worthinesse is not the condition of
the takeing away of his precious life by a cruell and shamefull death but also inwardly in his soule he sustained farre more heauie crosses thē that which he outwardly carried on his shoulders though the waight thereof caused him to faint for wearines for to say nothing of Sathans temptations and the power of hell which was set against him let vs consider of that bitter agonie which he sustained in the garden where the burthen of Gods anger for our sinnes was so heauie vpon him that it pressed out of his blessed body a sweate of water and blood neither was he presently cased of this vnsupportable waight but he was faine to beare it euen vnto his crosse neither was he comforted in minde when the panges of death had taken hold of his body but euen then he was so vexed with the sense of his fathers displeasure that in bitternesse of soule he crieth out my God My God why hast thou forsaken me Not that he despaired vtterly of Gods loue and assistance or thought himselfe a reprobate and castaway for he calleth him stil his God but the deitie hauing for a time withdrawne it selfe to the end the humane nature might suffer that punishment which we had deserued euen vnto death it selfe which otherwise it could not haue been subiect vnto he vttereth this speech truely according to his present sense and apprehension Now if we consider who it is that was thus grieuously afflicted both in body and minde we shall finde that it was not one hated of God but his onely begotten and best beloued sonne in whom he professeth himselfe to be well pleased Matth. 3.17 Matth. 3.17 Seeing therefore our Sauiour Christ who was the natural sonne and heyre of God and so tenderly beloued of his heauenly father that in him hee loueth all his children did notwithstanding indure not only grieuous afflictions of body but the intollerable burthen of his fathers displeasure in his soule also Why should we imagine that either our outward or inward afflictions are any signes or argumēts that God hateth or hath reiected vs especially considering that he hath predestinated vs to be made like to the image of his sonne not only in his glory but also in his afflictiōs so that first we must suffer with him after raigne with him Rom. 8.29 2. Tim. 2.12 Obiection 1. Pet. 2.22 as it is Ro. 8.29 2. Tim. 2.12 But it may be obiected that our Sauiour Christ suffered all this not for any sinne that was in himselfe for he did no sinne neither was their guile found in his mouth 1. Pet. 2.22 but he was wounded for our transgressions he was broken for our iniquities as it is Esa 53.5 Esa 53.5 And therefore considering that the Lord did thus hate sinne euen when his dearely beloued sonne did take it vpon him how much more will he hate it in vs Answere 1. Pet. 3.18 if he so seuerely punished his deare darling when he had taken the sinnes of others vpon him how fearefull punishments are prepared for the sinners themselues I answere that indeede Christ who was iust did suffer for vs who were vniust as it is 1. Pet. 3.18 and that sinne is so odious to Gods eyes that rather then it should not be punished he would punish it in his deerely beloued sonne the consideration whereof should make vs also to hate and fly from it as the greatest euill but yet this should be so farre of from discouraging vs or from making vs doubt of Gods loue that nothing in the world doth more assure vs thereof no consolation can be imagined more comfortable for what greater testimonie of Gods loue can be imagined then that whē we were strangers yea enemies to God Rom. 5.10 he should send his deare beloued son to die for vs to the end that by this meanes his iustice might be satisfied his wrath appeased and we being receiued into grace fauour might be made heires of euerlasting life what greater assurance can we haue that our sins are forgiuen vs then that they are alreadie punished in Christ it being against the iustice of God to punish the same sinnes twice What stronger argument can be brought to proue that we shall neuer be subiect to Gods wrath nor be cast away in his heauie displeasure than that our Sauiour hath borne his fathers anger to the end hee might reconcile vs vnto him and therefore though our Sauiour suffered these outward and inward afflictions not as he was the dearely beloued sonne of God who was free from sinne but as he was our mediator who had taken vpon him our sinnes to the end he might satisfie his fathers iustice yet seeing he indured these things in our stead to the end we might be freed from them hence ariseth vnto every true christian sound comfort and certaine assurance of Gods loue and goodnes towards him ¶ Sect. 7. A daungerous temptation grounded vpon our not-profiting by affliction But the tempter will further vrge his obiection after this manner let it be graunted will he say that God doth chastise sometime his children whom he loueth both with outward and inward afflictions and that they suffer euen the same miseries which thou indurest yet seeing they are sometimes punishments also which he inflicteth vpon the wicked hence thou canst not gather that they are fatherly chastisements and signes of his loue to thee nay contrariwise thou maiest assure thy selfe that they are fearefull punishments and signes of Gods hatred which God in iustice inflicteth on thee for thy sinnes that others may bee warned by thine example For if they were chastisements and fatherly corrections then would they indeede correct thee that is reforme and amend thee for this is the end why God inflicteth them on his children and his end cannot be frustrate but in thee there is no reformation wrought nor any increase of patience whereas in the faithfull tribulation bringeth forth patience Rom. 5.3 as euen by the Scriptures it is manifest Nay contrariwise when the hand of God is vpon thee thou bewraiest great impatiencie and vtterest inconsiderate speeches which tend to Gods dishonor giue offence to the world and wounde thine owne conscience And therefore howsoeuer to other these are fatherly chastizements yet to thee they are seuere punishments which mooue thee rather to despare than assure thee of Gods loue That it is no fit time to iudge of our spirituall graces in the conslict of temptations To this we answer that it cannot be denied but that Gods corrections doe correct and amend his children and that afflictions serue to the encreasing of their patience faith and other graces but yet let vs know that Sathan playeth the false deceauer when he moueth vs to looke for the assurance of Gods loue and for our amendment increase of Gods grace in the very time when the hand of God is vpon vs whilest the conflict lasteth and the temptation grieuously shaketh and battereth vs
that which is gathered from his owne worthinesse and workes he still doubteth whether yet he be worthy or haue fulfilled the measure of workes required and then further examining himselfe to cleare his doubt and finding his best workes exceeding imperfect and that his sinnes and corruptions are innumerable then is his conscience set vpon the racke and his soule plunged into deepe despaire hauing no other stay but the broken staffe of his owne righteousnesse which most deceiueth him when he most trusteth to it § Sect. 3 And that we may be confirmed against sathans temptations The points to be considered of in this controuersie and the subtill sophistrie of these his Doctors I will handle this poynt at large and will plainely proue first that the childe of God being conuerted iustified and sanctified may be certainely assured of his particular election and that without any speciall reuelation after an ordinarie manner Secondly I will shew the meanes whereby we may attaine vnto this assurance and the infallible signes of our election Lastly I will answere such obiections as are made against it by sathan and his adherents That we may be certainly assured of our election proued by the testimonies of the Scriptures Concerning the first namely that we may be certainely assured of our election and saluation it may be proued by testimonies of Scriptures and also by infallible reasons grounded vpon them For we must not thinke that we can haue this assurance by ascending into heauen and there searching into Gods secret decree but we must gather it out of Gods word wherein the Lord hath reuealed his will vnto vs and in regard hereof though Gods will in it selfe be secret so that we may aske who hath knowne the will of the Lord 1. Cor. 2.16 yet seeing the Lord hath reuealed his hidden will in his word we may say with Paul that we haue knowne the minde of Christ. Now this knowledge of Gods will concerning our election is not to be gathered out of the lawe as the Papists would haue it for by reason of the condition annexed to the promise of euerlasting life Doe this and liue it leaueth our consciences in perpetuall doubting nay rather in vtter desperation because we knowe that we are farre from the exact obedience thereof but out of the gracious promises of the Gospell The couenant of grace made to assure vs of our election freely made to euery one who beleeueth without any condition of our owne workes and worthinesse And therefore if wee beleeue the promises of the Gospell made in Christ we may be assured of our election and saluation though in our selues we are miserable sinners who haue transgressed all Gods commaundements for the couenant and promises of God made to Abraham and his seede was not through the lawe but through the righteousnesse of faith as it is Rom 4.13 and therefore it is by faith that it might come by grace and the promise might be sure not in selfe onely and in respect of the sufficiencie of Gods mercie and Christs merits as the Papists dreame but to all the seede that is to all that beleeue and be the children of Abraham who was the father of the faithfull both Iew and Gentill For otherwise we should haue no better assurance of saluation by the Gospell than by the Law for euen the promise of the Law was most sure in it selfe and on Gods part yet not sure to vs who could not perfourme the condition and therefore the Lord made a new couenant not of workes but of grace onely on the condition of faith that so the promise might be sure not onely in it selfe and on Gods behalf but also vnto vs who are Abrahams seede that is true beleeuers as appeareth Rom. 4.16 And this also notably appeareth Heb. 6.17.18 where the Apostle saith Rom. 4.16 Heb. 6.17.18 that God willing more abundantly to shew vnto the heires of promise the stablenes of his counsaile bound himselfe by an oath 18. That by two immutable things wherein it is impossible that God should lie wee might haue strong consolation which haue our refuge to hold fast the hope that is set before vs 19. Which we haue as an anchor of the soule both sure and stedfast In which words the Apostle plainly sheweth that the Lord hath added his oath to his promise not to the end that in it self it should be confirmed or needed any confirmation on Gods part for his bare word is yea and Amen so infallible and sure that though heauen and earth passe away and perish yet not one iot or title of his word shall faile till all things be fulfilled but to the end that we to whom the promises are made Mat. 5.18 might be assured of the stablenesse of his counsaile and thereby receiue strong consolation and might rest our soules in the tempests of temptations vpon firme hope as it were vpon a stedfast and sure anchor Now what stabilitie what strong consolation what stedfastnesse of hope if wee are still vncertaine of our election sometimes hoping as when wee looke vpon Gods mercie and Christs merits and sometimes doubting as when wee looke vpon our owne sinnes and vnworthinesse For what is this but to be shaken from our anchor hold and to be tossed vp and downe with the waues of doubting till at last wee dash against the rockes of despaire and so make shipwrack of our soules § Sect. 4 And thus you see that the couenant of grace was therefore made with vs Particular testimonies prouing this point that wee might be assured of our election and that the whole Gospell is nothing els but Gods ambassage whereby he certifieth vs of his free and vndeserued loue in Iesus Christ but let vs further consider of some speciall testimonies whereby this assurance is confirmed Rom. 5.1 it is said Rom. 5.1 that being iustified by faith wee haue peace towards God through our Lord Iesus Christ But what peace can we haue if wee be not assured of our election but haue our mindes distracted and racked betweene faith and doubting hope and despaire Rom. 8.38 the Apostle professeth Rom. 8.38 that he is perswaded that neither death nor life nor angels nor principalities c. nor any other creature should be able to separate vs from the loue of God which is in Christ Iesus our Lord. It is true wil the tempter say that Paul had this assurance of his election and saluation but it was by some speciall reuelation and nor ordinarily and therefore it followeth not hereof that euery particular Christian can haue this assurance I answere that the Apostle groundeth not his faith on reuelations in that place but on a foundation common to him with all true Christians namely on the death of Christ vers 32. Vers 23.33.34 on Gods free iustification ver 33. and vpon Christs intercession ver 34. and from hence hee confirmeth his and our resolution that nothing should separate vs
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
lusts thereof and to serue the Lord in holinesse and newnesse of life and if we beleeue in Iesus Christ resting vpon him for our saluation or though presently we feele not this faith and repentance yet if euer in former time wee haue discerned it in vs that then we are receiued into Gods loue and fauour and therefore shall haue his loue continued vnto vs vnto the end be made partakers of his gratious promises heires of euerlasting life for the promises of the gospell are not restrayned to those who feele their faith but to those that haue faith not to those who feele that they doe beleeue but vnto those who doe beleeue § Sect. 4 That conclusions grounded vpon our sense are often false Neither is the not feeling of Gods loue and fauour a good argument to proue that wee are out of his loue and fauour or the apprehension of his wrath and anger in our sense and feeling a sound reason to perswade vs that wee are subiect to his wrathfull displeasure seeing the being of a thing and the sensible discerning of the thing to be are diuers and therefore howsoeuer at sometimes they concurre yet oftentimes they are seuered and disioyned so that the conclusion which is inferred negatiuely from the senses to proue the not being of their obiect is not onely commonly false but also oftentimes absurd and ridiculous for example sometimes we see not the beames of the sunne as in the night season or whē it is couered with some thicke blacke cloud but shal we herehence cōclude that the sunne shineth not nor wil euer againe appeare vnto vs So the bright beames of Gods loue and fauour are sometimes hidden from vs in the night of tentations and so shadowed with the cloud of our grieuous sinnes that we cannot sensibly discerne them but shall wee hence inferre that there is no grace and mercy to be found with God or that he will neuer againe make them shine vpon vs The one is as absurd as the other and both grosly false So sometimes the Sunne is eclipsed by the interposition of the Moone so as we cannot discerne his light or very dimly but if any man should conclude from hence that it were quite taken away or that we were depriued vtterly of his life-preseruing influence the experience of two or three howers would shew the sottish weakenesse of his sensible argumēt and so in like manner Gods fauour and loue are sometimes so ecclipsed with the interposition of some great afflictions that wee cannot discerne them for a time or but very dimly but if we shall inferre hereof that they are quite taken from vs and that they cast forth no comfortable influence on vs our present preseruation from being swallowed vp into vtter destruction and the speedy returne of woonted ioy and consolation by the apprehension of Gods loue and goodnesse towards vs will euidently shew that this argument taken from the senses is void of reason § Sect. 5 That Gods dearest children haue not at all times sensibly discerned Gods loue and the graces of his spirit in thē Lastly it appeareth by the examples of Gods children from time to time that though they haue bene indued with a great measure of faith and in a high degree of fauour and loue with almighty God yet sometimes in their owne sense they haue found in them in stead of faith nothing but doubting diffidence and infidelitie and for Gods loue and fauour they haue apprehended nothing in their present feeling but the wrathfull anger of God and his greeuous displeasure Looke vpon the holy man Iob who by Gods owne testimonie was the iustest man vpon earth and highly in Gods loue and fauour and you shal find that sometimes he sheweth in his grieuous afflictions no signe of faith but grosse doubting and in outward apparance vtter despaire of Gods mercy and loue for he curseth the day of his natiuitie and wisheth that he had neuer beene borne he complaineth that God was his enemy and had made him as a marke whereat hee shot venimed arrowes that Gods terrors did fight against him and that hee did hide his louing countenance from him So the Prophet Dauid a man according to Gods owne hart sheweth plainely that sometime he hath no sense and feeling of the graces of Gods spirit in him Psal 51.10 as when he desireth the Lord to create in him a cleane hart and to renew a right spirit within him to restore him to the ioy of his saluatiō to stablish him with his free spirit sometimes he apprehendeth in his present sense feeling in stead of Gods loue and fauour nothing but his wrath and displeasure and therefore complaineth as one reiected and forsaken of God So Psal 22.1 My God my God why hast thou forsaken mee Psal 22.1 77.7 88.14 and art so farre from my health and from the words of my roaring 2. O my God I crie by day but thou hearest not and in the night and haue no audience And Psal 77.7 he thus complaineth will the Lord absent himselfe for euer and will he shew no more fauour 8. Is his mercy cleane gone for euer doth his promisse faile for euermore 9. hath God forgotten to be merfull hath he shut vp his tender mercies in displeasure 10. And I said this is my death c. So Psal 88.14 Lord why doest thou reiect my soule and hidest thy face from me 15. I am afflicted and at the point of death from my youth I suffer thy terrors doubting of my life 16. Thine indignations goe ouer me and thy feare hath cut me off The Prophet Ieremy likewise being grieuously afflicted in body and mind Ier. 20.14.15 was for a time depriued of the sense of Gods loue and fauour apprehending nothing but present miserie and in stead of faith affiance in God peace of conscience and other sanctifying graces he bewraieth his doubting diffidence and impatiencie cursing the day of his birth and euen the man that brought first newes hereof to his father and wishing that his mother had bene his graue or her wōbe a perpetuall conception As appeareth Ierem. 20.14.15 c. The like may be said of the Apostle Peter for where I pray you was the sense feeling of his faith affiance in God zeale of his glorie loue feare and other sanctifying graces when as he shamefully denied his maister yea forswore him with bitter cursing and yet wee must eyther graunt that Peter at this time was indued with a liuely faith or els that the prayer of our Lord and Sauiour Iesus Christ was not effectuall for hee had praied for him that his faith might not faile as appeareth Luk. 22.32 Luke 22.32 But what should I insist in the examples of these the seruants of God seeing the alone example of Christ himselfe is sufficient to cleare this point for though hee were the onely begotten and best beloued Sonne of his heauenly father yet in his
with the godly instructions profitable exhortations and sweete consolations of those who are more stronge and therefore the Apostle Paul exhorts those who had attayned vnto agreat measure of faith that they admitt such as were weake into their companie to be made partakers of their Christian conferences to the ende that hereby they might be more and more strengthened and confirmed Rom. 14.1 Rom. 14.1 The 4. means the vse of the sacraments The fourth meanes is the holy vse of the sacraments for the Lord hath added them as seales to the handwriting of his couenant of grace to confirme our faith in the full assurance of his promises and to take away all doubting For whereas the weake conscience might make some scruple in respect that the promises of the gospell in the preaching of the word are deliuered indefinitely and after a generall manner in the vse of the sacraments they are assured vnto them particularly and as it were by name and that not after some obscure and hidden maner but most familiarly by such common signes are are subiect to the senses and within the reach of the shallowest capacitie The 5. means good workes A fift meanes to confirme our faith is to be continually conuersant in good workes and to bring forth the fruites of holy obedience for hereby our faith is exercised and by exercise strengthened and increased whereas contrariwise the neglect hereof doth wound the conscience and so quench the liuely heate of faith that though it bee not quite extinguished yet it will not sensibly be discerned As therefore the strength of the bodie is increased by exercise and for want thereof waxeth faint and languisheth and as the stomacke is by outward exercise of the bodie made more fitt to performe his dutie of concoction so our faith being exercised in good workes is made more strong and fitt to performe his dutie in applying Christ and the sweete promises of the gospel vnto vs and without this spirituall exercise it waxeth faint and the strength thereof abateth The 6. means feruēt prayer The last meanes to strengthen and increase our faith is continuall and feruent prayer for faith is not in our owne power but it is the free gift of God as the Apostle teacheth vs Ephe. 2.8 neither can any man come vnto our Sauiour Christ by a liuely faith except it be giuen him of the father Ephe. 2.8 as himselfe speaketh Ioh. 6.65 Ioh. 6.65 And therefore when wee see the small measure of our faith we are with the apostles to pray vnto the Lord that hee will increase it Luk. 17.5 Luk. 17.5 And when wee perceiue that it is grieuosly assaulted with doubting and infidelitie we are in feruencie of spirit to crie out with the father of the possessed childe Lorde I beleeue helpe my vnbeleefe Mark Mark 9.24 9.24 And then we may be assured that the Lord will heare vs and satisfie our godly desires making vs to growe vp from faith to faith till at length wee attaine vnto such a fulnesse of perswasion that wee shall bee able truely to say with the Apostle I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall bee able to seperate vs from the loue of God which is in Christ Iesus our Lord. as it is Rom. Ro. 8.38.39 8.38.39 § Sect. 3 And these are the meanes which properly tende to the strengthening and increasing of our faith Of the means whereby we may be preserued from doubting and desperation which whosoeuer carefully and conscionably vse they shall assuredly find them effectuall for this purpose Now wee are to speake of those meanes whereby wee may bee preserued from doubting and desperation of which I shal not neede to speake much seeing the most of these points are handled before The 1. means The first meanes to preserue vs from desperation is to cal continually vnto our remembrance that the promisses of the gospell are generall and indefinite excluding none how vnworthie and sinnefull soeuer they be if they doe not exclude themselues through their owne infidelitie Mat. 11.28 So Mat. 11.28 our Sauiour calleth all humbled and repentant sinners without exception saying Come vnto me all yee that labour and are heauie laden and I will ease you Ioh. 3.16 and Ioh. 3.16 God so loued the world that he sent his only béloued son that as many as beleue in him should not perish but haue euerlasting life Mat. 9.13 So Matth. 9.13 our Sauiour saith that hee came not to call the righteous but sinners to repentance either then refuse the name of repentant sinner or acknowledge that he came to saue thee and Ioh. 6.40 our sauiour saith that it is his fathers will who sent him that euery man who beleeueth in him should haue euerlasting l fe Seeing therefore God taketh no exception nor excludeth any let vs not exclude our selues through our want of faith and infidelitie The 2. means Secondly we are to consider that the Lord hath not onely propounded his gratious promises vnto vs but also hath commaunded vs to beleeue them Mark 1.15 1. Ioh. 3.23 So Mark 1.15 Repent and beleeue the gospell and 1. Ioh. 3.23 This then is his commaundement that wee beleeue in the name of his sonne Iesus Christ c. now to beleeue in Christ is not onely to beleeue that he is a sauiour for this euē the diuels beleeue also but to beleeue that he is our sauiour to rest wholy vpō him for our saluatiō to say with the Apostle Paul Gal. 2.20 Gal. 2.20 I liue by the faith in the sonne of God who hath loued me and giuen himselfe for me And to the end that wee may be armed against doubting and enabled to perfourme this commaundement it hath pleased the Lord to adde vnto his word his oath Heb. 6.18 that by two immutable things wherein it is impossible that God should lye wee should haue strong consolation as the apostle speaketh Heb. 6.18 Yea he hath also vnto his word and handwriting annexed his Sacraments as seales that there might be no place left for doubting Seeing therefore the Lord hath expresly commaunded vs to beleeue and vsed al meanes to enable vs to perfourme his commaundement let vs not now dispute the question whether we are worthy to beleeue or no or whether such grieuous sinners are bound to this dutie but setting all excuses aside let vs beleeue in obedience to Gods commaundement The 3. means Thirdly we must not alwaies set before vs the innumerable multitude and huge waight of our sins but withal cal to our remembrance the infinite mercies of God and merits of Christ who hath offered vnto his father a propitiatorie sacrifice and full satisfaction for all our sinnes 1. Iohn 2.2 and not for ours onely but for the sinnes of all the world
the whole armour of God Eph. 6.10.11 that we may be able to stand against the assaults of the diuell Ephes 6.10 11. If therefore wee would be safely protected from the furie of Sathans power let vs not oppose against it our owne strength for then surely we shall be ouercome 〈…〉 but let vs relie our selues on the almightie power of God professing with the Prophet Dauid Psal 18.2 that the Lord is our rocke and fortresse Psal 18.2 and he that deliuereth vs our God and our strength in him will we trust our shield the horne of our saluation and our refuge Let vs with him call vpon God which is worthie to be praised and so shal we be safe from al our enemies ver 3. In like manner when wee consider of the infinite number of our enemies which daily assault euery one of vs let vs thereby be awakened out of the slumber of carelesse retchlesnes and be stirred vp to stand vpon our guard more carefully but yet let not this discourage vs from the fight because there are many to one for the Lord is with vs whilest we fight his battailes and therefore what mattreth it who oppose themselues against vs Rom. 8 31. Exod. 14.14 Rom. 8.31 The Lord will fight for vs therefore let vs hold our peace Exod. 14.14 The battell is not ours but Gods and therefore let vs not be afraid of this great multitude 2. Chro. 20.15 as it is 2. Chro. 20.15 for the greater the number is which fighteth against vs the more will the Lord glorifie himselfe in our victorie the greatnes of his power shining so much the more cleerely in the weakenes of the meanes and our infirmities seruing as a foile to make the riches of his omnipotencie and glorie appeare more glorious So that the Lord standing on our side it is not materiall how many wicked spirits assaults vs if he take vpon him our preseruation we neede not care though the whole power of hell seeke our destruction But if such be the frailtie of our faith that wee would oppose number against number let vs consider that if we will fight the Lords battailes he wil send as many blessed Angels to our aid rescue as there are wicked spirits which assault vs for the Angels of the Lord pitch their tents round about them that feare him Psal 34.7 and deliuer them as it is Psal 34.7 So that if the Lord open our eyes as hee did the eyes of Elishaes seruant we shall plainly perceiue that there are more with vs then against vs 2 King 6.16 2. King 6.16 17. § Sect 6 So when we consider that we wrestle not against flesh and bloud but against spirituall wickednesses this should make vs labour that our care and diligence may counteruaile the disaduantage which we haue in the fight But wee are not to be discouraged hereby from entring the combat for though we be but flesh and bloud yet the spirit of God dwelling in vs can easily discerne and defeate all Sathans ambushments for light and darknes are to him alike And whereas Sathan can with great agilitie giue the assault and retire back for his best aduantage Gods spirit farre excelleth him for he is present in all places at all times so that Sathan can no sooner offer to strike but Gods spirit is readie to defend no sooner can the diuell tempt then the Lord enableth vs to endure the temptation And though Sathan fighteth from high places and so taketh the aduantage of the vpper ground yet let not this dismay vs in our fight for there is one higher then hee who laugheth him to scorne and maketh frustrate all his enterprises Lastly when we consider that our enemie is desperate and audacious wee are not to cast away our spirituall weapons and forsake the field but let it rather serue as a strong motiue to make vs arme our selues with Christian resolution for seeing sathan is so audacious and venterous in the assault surely we should be as valiant and bold in giuing him the repulse if he be desperate in seeking our destruction it behooueth vs to be resolute in seeking our preseruation seeing this much more concerneth vs then the other him especiallie considering that though wee take many foyles and be often beaten downe with the violent blowes of his temptations yet in the end we shall haue assured victorie And why therefore should Sathan shew more resolution when he is sure to be vanquished then we who are sure of the victorie if we doe not cowardly yeeld CHAP. VI. Of Sathans aides and first of the world § Sect. 1 ANd so much concerning Sathans strength being considered in himself But besides himself he hath the aide of other enemies to supplant vs who though they doe not make so terrible a shew yet they are no lesse dangerous and all these are led vnder the conduct of two Captaine Generals the World and the Flesh By the world I vnderstand impious carnall and vnbeleeuing men with all their baites and inticements vnto vanitie and all their discouragements afflictions and miseries wherewith they hinder Gods children in trauailing the path of righteousnes which leadeth to Gods kingdome This wicked world the diuels darling and chief champion doth assault vs on both sides on the right hand it encountreth vs with prosperitie offering vs the baite of pleasure How the world tempteth by prosperitie that thereby it may allure vs to swallow the hooke of sinne it casteth before vs the golden apples of riches that by stooping down to gather them we may be hindred in running the Christian race and so lose the goale and garland of euerlasting glorie it tempteth vs with the honours and glorie thereof to dishonour God and to fall before Sathan worshipping him by our sins in a word it promiseth whatsoeuer our corrupt mindes desire if we will liue in sinne and turne aside out of the narrow path into the broad way which leadeth to destruction And how prone wee are to listen to these Syrens songs it is but too manifest by lamentable experience for doth not our first loue waxe cold and our former zeale of Gods glorie freeze as soone as the world fauneth vpon vs and quencheth in vs the heate of Gods spirit by casting on vs the watrish vanities of pleasures honours and riches Doe not hereby religious seruants become irreligious masters and yong saints in shew old diuels in truth Doe we not see that as soone as Demas hath imbraced the world he forsaketh Christ yea that Peter himselfe denieth his Master when he hath basted himselfe by the fire of this wicked Caiphas Are there not many who haue been forward professors in the time of their aduersitie and want which cast off the cloake of their profession as soone as the warme sunne of prosperitie hath shined vpon them Is there not many amongst vs who in the time of affliction could not be inforced by torments to prophane Gods name by swearing
an idle oath or his Sabbaoths by following their pleasures or by doing the workes of their callings and yet the same men after they haue fallen into wicked companie who haue inticed them by their words and euil examples to taste of the world and the vanities therof will not sticke to sweare with the swearer and follow their pleasures on the Lords Sabbaoth with the most prophane so hard a thing it is to resist the world when it fauneth on vs. § Sect. 2 But how hard soeuer it seemeth to flesh and bloud How we must resist the temptations of prosperitie yet must wee oppose our selues against this enemie also for without a fight wee can neuer obtaine victorie and without victorie we shall neuer receiue the crowne of glorie And to the end that we may be prouoked to fight against the world and the vanities thereof we are to know that though it faune vpon vs yet it is our mortall enemie though it flatteringly professe it selfe our friend yet in truth it fighteth against our soules vnder Sathans banner for hee is the prince thereof Ioh. 12.31 though it haue hony in the mouth Ioh. 12.31 yet there is deadly poyson in the taile for the end thereof bringeth destruction though it offer vs many pleasing things to allure vs yet they are but baites which intice vs to come within the compasse of Sathans nets of perdition Let vs consider that though it maketh a shew and seemeth a pleasant place like the paradise of God yet it is a Sodome of sinne which one day the Lord will destroy with fire and brimstone Gen. 13.10 and therfore let vs with righteous Lot haste out of it neuer turning back with a desire to enioy the vanities thereof for the world wholy lieth in wickednesse as it is 1. Ioh. 5.19 1. Ioh. 5.19 Let vs remember that it is impossible to serue God and this Mammon Matth. 6.24 1. Ioh. 2.15 Mat. 6.24 to loue the world and God also For if any man loue the world the loue of the father is not in him 1. Ioh. 2.15 and as the Apostle Iames telleth vs The amitie of the world is enmitie with God and whosoeuer will be a friend of the world Iam. 4.4 maketh himselfe the enemie of God Iam. 4.4 Neither let vs desire the loue of the world for it loueth those onely which are her owne as for those whom Christ hath chosen out of it Ioh. 15.19 those the world hateth nay therefore hateth them because Christ hath chosen them as it is Ioh. 15.19 Let vs remember that it wil be to smal purpose to enioy these worldly pleasures of sinne for a season and in the end plunge our selues into euerlasting death that the worlds musicke is but the Syrens song which allureth vs to make shipwrack of our soules on the rockes of sinne and while it tickleth the eare it woundeth vs to the very heart that though the cup which it offereth be of gold and the drinke sweete in taste yet it is deadly poyson in operation for they that drinke thereof are so lulled asleepe in pleasures and securitie that they neuer awake out of their spirituall lethargic or if they doe yet like Sampson without strength to resist the spirituall Philistines after the world like Dalila hath lulled them a while in her lap of carnall pleasures Let vs remember that they who drinke of this cup of voluptuous vanities must afterwards drinke of that cup spoken of Psal 75.8 that is Psal 75.8 that is the cup of Gods wrath and shall be tormented in fire and brimstone for euermore Apoc. 14.10 as it is expounded Apoc. 14.10 Let vs remember that the worlds chiefe good is vncertaine in getting and momentanie and mutable in the possession it being euery day readie to leaue vs or wee to leaue it Lastly let vs remember that for this short inconstant and vaine ioy we lose an eternall waight of vnspeakable glorie and plunge our selues into grieuous and endlesse miserie What therefore will it profit vs to gaine the whole world and lose our owne soules as our Sauiour speaketh Mark 8.36 Mark 8.36 And if wee haue these meditations continually running in our mindes then shall we easily stop our eares at the first hearing of this Syrens song then shall we constantly go forward in our pilgrimage towards our heauenly home and though honours stand before vs riches on the one hand pleasures on the other alluring vs to enter into the broad way which leadeth to destruction yet shall we not forsake the straight path which leadeth vnto life euerlasting how vnpleasant soeuer it seemeth to flesh and bloud § Sect. 3 But if the world cannot thus preuaile then doth she turne her smiles into frowns How the world tempteth by aduersitie her allurements into threats her beds of pleasures into miseries and afflictions her glorious offers of honours and riches to proude menacings of pouertie and ignominie all which being terrible in the eyes of flesh and bloud so farre preuaile with some that they moue them to make shipwracke of faith and a good conscience and being wearie in trauailing through this desart and vnpleasant wildernesse vnto the land of promise they desire to returne back into the bondage of the spirituall Pharaoh that they may quietly sit by the flesh-pots of Egypt Numb 11.5 and glut themselues with the cucumbers and pepons of carnall pleasures that is they chuse rather to walke in the broad way which leadeth to destruction because it is delightfull than in the narrow way which leadeth to euerlasting life because they must passe through the briars of affliction and thornes of tribulation before they can receiue the crowne of glorie they preferre the pleasures of sin for a season before the recompence of reward which God hath promised euen the eternall ioyes of the kingdome of glorie So vnpleasant a thing it is for flesh and bloud to denie it selfe and to take vp the crosse and follow Christ But though the world be farre more terrible to looke vpon when it frowneth then when it fawneth yet is it farre lesse dangerous For oftentimes this poyson of aduersitie is so tempered and corrected with those holesome preseruatiues of faith hope patience and humilitie that in steed of killing vs it doth but purge away our corrupt humours of sinne though the world whip vs yet thereby it correcteth vs and makes vs better though it burne vs in the fire of afflictions yet it doth not consume but rather refine vs from our drosse though like a stormie winde it shaketh vs yet in steed of blowing vs downe it causeth vs to take more deepe roote in all vertue and goodnes in a word as it plaieth the schoolmaster in scourging vs so also in instructing teaching vs to know God and to know our selues to know the vanitie of the world and to labour after a more permanent felicitie § Sect. 4 Notwithstanding How we are to
not in all that is written in the booke of the law to doe it Galat. 3 10. Rom. 8.8 Gal. 3.10 that they who liue according to the flesh cannot please God Rom. 8.8 that the burthen of sinne cannot be light seeing it pressed out of Christ himselfe a bloudie sweate c. On the other side if hee aggrauate the hainousnes of our sins to the end hee may draw vs into despaire of Gods mercie let vs say Ezec. 18.23.32 it is written I will not the death of a sinner saith the Lord but that he repent and liue Ezech. 18.23.32 And that Iesus Christ came into the world to saue sinners 1. Tim. 1.15 Matth. 9.13 1. Tim. 1.15 And that he came not to call the righteous but sinners to repentance Matth. 9.13 Ioh. 3.16 If he tempt vs to the loue of the world and to the seruice of this vnrighteous Mammon let vs answer him Matth. 6.24 that it is impossible to serue two masters of such contrarie disposition as it is written Matth. 6.24 That if wee loue the world 1. Ioh. 2.15 Iam. 4.4 the loue of the father abideth not in vs 1. Ioh. 2.15 That the amitie of the world is enmitie against God Iam. 4.4 Contrariwise if renouncing the world and endeuouring to serue the Lord in vprightnes and in truth hee seeke to draw vs from our integritie by threatning afflictions and persecution wee are to strengthen our selues and resist him with the sword of the spirit remembring that they are blessed which suffer persecution for righteousnes sake Matth. 5.10 1. Tim. 3.12 for theirs is the kingdō of heauen Mat. 5.10 That all that will liue godly in Christ Iesus shall suffer persecutiō 1. Tim. 3.12 That whosoeuer loseth any thing for Christs sake Matth. 19.29 shall receiue in recompence an hundreth fold more and haue euerlasting life to boote Matth. 19.29 If he tempt vs to the neglect of Gods word wee are to tell him that all Christs sheepe heare his voyce and follow him Ioh. 10.27 Ioh. 8.47 Ioh. 10.27 That whosoeuer is of God heareth Gods words Ioh. 8.47 that they who know God heare his ministers whereas he that is not of God heareth them not 1. Ioh. 4.6 And if he obiect that wee cannot heare it without great labour and cost wee are to remember that whosoeuer is a wise Merchant fit for the kingdome of God will rather sell all he hath to buy this precious pearle than be without it Matth. 13.44 45 46. Mat. 13.44.45 On the other side if he tempt vs to content our selues with the bare hearing thereof neglecting obedience thereunto we are to tell him that not the hearers of the word Rom. 2.13 but the doers thereof shall be iustified Rom. 2.13 that they who are hearers of the word and not doers also doe deceiue themselues Iam. 1.22 if they thinke hereby to haue any assurance of eternall life Iam. 1.22 That not euery one who saith Lord Lord that is Matth. 7.21 maketh a goodly profession of religion shall enter into the kingdome of heauen but he that doth the will of the father who is in heauen Matth. 7.21 So when he tempteth vs to pride wee are to say vnto him Sathan I may not yeeld vnto thy temptation for it is written God resisteth the proude but giueth his grace to the humble 1. Pet. 5.5 1. Pet. 5.5 If he tempt vs to couetousnes we are to resist him saying it is written 1. Tim. 6.10 that the desire of money is the roote of all euill 1. Tim. 6.10 If to carking care wee are to tell him that the Apostle exhorteth vs to cast all our care on the Lord for he careth for vs 1. Pet. 5.7 1. Pet. 5.7 If to vnthriftie mispending of Gods gifts and carelesse consuming of our estates wee are to tell him that he that prouideth not for his familie 1. Tim. 5.8 is worse than an Infidell 1. Tim. 5.8 § Sect. 3 And thus may we repell the violence of all Sathans temptations and giue him the soyle if wee will take vnto vs the sword of the spirit That it behooueth vs to be skilfull in handling the sword of the spirit and skilfully vse the same in the fight for it is not sufficient that we haue this sword lying by vs nor to be able to shew the goodnes thereof in discourse if in the meane time we neuer draw it out to fight the spirituall combat but let it rust in the scabberd but we must alwaies haue it readie for the combat and as it were naked in our hands that wee may strike home and cut off all the temptations of Sathan and the lusts of our owne flesh when they doe assault vs. And to this end we must be skilfull in the vse thereof for though a man haue an excellent weapon yet if he know not how to vse it it will little helpe him either to defend himselfe or offend his enemie so if a man haue this two edged sword of Gods word and haue no skill to rule it he will strike flatlong and not cut and sometime wound himselfe in stead of hurting his enemie yea so politike a warriour is Sathan against whom we fight that if wee be not skilfull in the vse of this sword he will turne the edge and point thereof against our selues and so in stead of defending vs it will like the sword of Goliah be readie for the enemie to cut off our owne head And therefore it behooueth vs to come into Gods schoole continually that there we may learne how to vse and handle this sword of Gods word so cunningly that wee may resist Sathan in all his assaults and giue him no aduantage in the fight Otherwise he will vse it to our own ouerthrow for if hee durst fight against our Sauiour Christ with his owne weapon the word of God whose knowledge was exquisite and without measure saying It is written how much more busie will he be in vsing it against vs who haue not attained vnto the least part of his skill The folly of those who neglect this spirituall weapon Whereby appeareth first the carnall retchlesnesse of many men who as though there were no enemie to assault them haue not this weapon in their houses at all or if they haue yet they bestow more time in prophane exercises than in studie how to vse the sword of the spirit for their owne defence or at least trusting to their owne skill as sufficient in it selfe they seldome come to the Lords schoole where they might learne to vse the weapon of Gods word for their best aduantage Secondly hereby appeareth the wicked practise of the enemies of Gods truth who take from Gods people this sword of the spirit which the Lord hath giuen vnto all for their defence Neither doth the Apostle in this place exhort onely the Clergie to take this weapon but all Christians whatsoeuer who are assaulted with their
are prone to couetousnes let vs carefully labour to weane our selues from this vice by considering that it is idolatrie 1. Tim. 6.9.10 Eph. 5.5 Col. 3.5 Matth. 19.24 and the roote of all euill that the rich that is such as set their hearts vpon riches shall as hardly enter into Gods kingdome as a Camell thorow an needels eyes that riches are momentanie and mutable and wee mortall Luk. 12.20 and therefore haue no assurance of them for the space of one day And when any commoditie is offred vs we are to looke twice on it before we accept thereof examining whether wee may compasse it by honest and good meanes and without the hurt of our brethren and then wee may take it as sent from God otherwise we may assure our selues that how pleasantly soeuer the baite looketh yet Sathan hath hid vnder it a deadly hooke and therfore if we swallow the baite the hooke will choake vs. And thus also are we to behaue our selues in respect of all other sinnes to which we finde after due examination we are addicted if wee will be safe from the diuels malice and cunning furie knowing that where we are most weake there he will giue the most violent assaults CHAP. XVIII How Sathan fitteth his temptations to our state and conditions § Sect. 1 BVt as Sathan fitteth his temptations to our nature and disposition so also to our state and condition for this also he obserueth and according to the qualitie thereof he tempteth vs to such sinnes as by reason thereof wee are most inclinable and this he doth both in respect of our worldly and also our spirituall estate In regard of our worldly estate he obserueth whether we are in prosperitie or aduersitie How Sathan fitteth his temptations to our worldly estate If we be in prosperitie then he tempteth vs to those sinnes whereunto that estate is most subiect namely to pride and forgetfulnes of God to contempt of our poore brethren to the loue of the world to coldnes in religion and carnall securitie for he will perswade vs how wickedly soeuer we liue that we are highly in Gods fauour otherwise he would not bestow so great and manifold benefits vpon vs as pawnes and pledges of his loue If we be in aduersitie then he will labour to perswade vs to vse vnlawfull meanes for the repairing of our estates distrusting in Gods al-ruling prouidence and neuer deceiuing promises If we be poore he inticeth vs to steale defraud and oppresse our brethren that so wee may become rich by others spoyles If wee haue lost any thing by theeues or other casualtie he tempteth vs to goe to witches and wizards that so we may hazard our soules which are of more value than the whole world for the recouerie of some earthly trifle If wee suffer any great crosse or affliction hee will perswade vs that God hath forsaken and hateth vs or els he would not so grieuously afflict vs and hereby hee moueth vs to despaire murmuring and repining against God Which temptation he findeth so forcible that he confidently presumed that he could thereby haue caused Iob to haue blasphemed God to his face Yea hee thought it a fit weapon to vse against our Sauiour Christ for wanting ordinarie meanes to sustaine his hunger Sathan tempteth him to distrust Gods prouidence and to shift for himselfe by turning stones into bread Matth. 4. §. Sect. 2. How we are to defeat Sathans former policie Matth. 4. Now if wee would withstand Sathan in this his cunning practise wee also are carefully to obserue our estates and to arme our selues against those temptations to which that estate wherein we liue is most subiect In the time of prosperitie we are continually to meditate that whatsoeuer wee haue it is the gift of God bestowed on vs not for our desarts but of his free mercie and goodnesse that by the consideration hereof we may be stirred vp to true thankfulnes and as often as wee looke vpon the gifts may thinke vpon the giuer and praise his name for his benefits and imploy them to his glorie and the good of our brethren the poore members of Iesus Christ Let vs remember that wee are but stewards of these earthly treasures and therefore must one day be called to an account and consequently the greater our receipts be the greater will be our reckoning that these earthly things are momentanie and mutable and we also mortall and therfore there is no reason that wee should be proud of them or contemne our brethren who want them seeing in an instant they may abound and we may be stripped of all we possesse So if we be in aduersitie wee are to relie our selues on the Lords prouidence who hath promised to all that depend vpon him all things necessarie so farre foorth as they tend to the saluation of our soules neither are we to beleeue Sathan when he telleth vs that afflictions are signes of Gods hatred seeing there are innumerable examples of Gods deare children grieuously afflicted and plaine testimonies of Scriptures which proue the contrarie as shall appeare hereafter § Sect. 3 In respect of our spirituall estate Sathan obserueth whether wee be meere worldlings or professors How Sathan frameth his temptations in respect of our spiritual estate If worldlings then whether we be notoriously wicked or ciuil honest men those that be notoriously wicked he plungeth headlong into a gulfe of all wickednesse and outragious rebellion against God hee tempteth them to Atheisme and to contempt of Gods worship and seruice to swearing and blaspheming to the prophaning of the Sabbaoth and scorning of all religion to murthers adulterie drunkennes theft and all diuellish practises because they are his slaues readie at his appointment to execute all those workes of darknes wherein he will imploy them For such men it is but lost labour to shew them how they may resist Sathan seeing they take their whole delight in seruing and obeying him and therefore before they be taught how to resist him they must be perswaded to a desire of comming out of his thraldome of whom they are taken prisoners to doe his will as it is 2. Tim. 2.26 2. Thess 2.26 If they be ciuill honest men he perswadeth them that it is sufficient if they deale iustly and vprightly with their neighbours both in their words and actions and for Gods seruice consisting in the duties of pietie which is commanded in the first table that it is enough if they haue a good meaning though they be vtterly ignorant of the principles of religion and that it is onely required of preachers and those that be book-learned to be able to render an account of their faith as for them God will haue them excused so they leade an honest life amongst their neighbours and be not tainted with grosse and outragious sinnes § Sect. 4 But beloued How we may resist the former temptations if we would not be subdued by Sathan let vs be most
be refuted and repelled CHAP. I. Answeres to those temptations of Sathan whereby he perswadeth carnall men of Gods loue § Sect. 1 ANd so much concerning the common affections of the Christian conflict That Sathans temptations impugne all the causes and meanes of our saluation namely his manfull withstanding Sathans encounters and also his fainting and falling into sinne Now we are to speake of the speciall temptations themselues and the meanes whereby wee may be strengthened against them Where first wee are to consider that Sathans temptations are not alwaies one and the same neither impugne one or two points onely of our faith and religion but as the causes and the meanes of our saluation are manifold so also doth he gather manifold obiections against euerie one of them if they truly appertaine vnto vs that so hee may impugne and race our faith or els doth fill vs with vaine presumption perswading vs that all the causes and meanes of saluation concurre together in vs when as in truth wee are voide and destitute of them all Let vs therefore consider of the seuerall causes of our saluation and obserue what temptations Sathan suggesteth in our minds against euery one of them The first and principall cause of our saluation is Gods eternall loue and immutable goodwill wherewith he hath loued his creatures from before the foundations of the world were laid the which loue and goodwill in himselfe did moue him to elect them to saluation whom he so loued without any deserts in themselues for how could they deserue any thing at Gods hath before they were or what good could the Lord foresee in them but that which in his eternall counsaile hee purposed to bestow and impart vnto them Sathans temptation whereby he perswadeth carnall men that they are beloued of God First therefore we will speake of those temptations which concerne the loue of God toward vs which are of two sorts the first leading vs to vaine presumption and carnall securitie the other to horrour and desperation For if Sathan see men liuing in carnall securitie frozen in the dregges of their sinnes so as in truth there is no signe that they are beloued of God he will perswade them that they are highly in his fauour and loue and therefore though they runne on in their wicked courses yet they shall be saued Doest thou not perceiue will he say that God dearely loueth thee Why consider that hee hath made thee one of his chiefest creatures whereas otherwise hee would haue made thee a toade or serpent he hath also like a tender father preserued and nourished thee from thy infancie and which is more he hath sent his dearely beloued sonne to die for thee and hee hath made choise of thee amongst many others to be a member of his Church where thou inioyest the preaching of the Gospell and the vse of the Sacraments to the end thou maist be assured of thy saluation without all question or doubting Neuer therefore take care nor trouble thy selfe concerning thy saluation vse not such strictnes and precisenes of life but take thy pleasure and follow those delights which the Lord hath bestowed vpon thee as pledges of his loue for thou art not now a slaue but a sonne and therefore maist more freely follow thine owne desire and vse thy libertie cast away all seruile feare which maketh thee take such paines in vsing all meanes whereby thou maist be assured of saluation for thou art assured of the principall namely of Gods loue and therefore thou needest not to doubt of the rest nor to debarre thy selfe of thy pleasures spending thy time in feare and care to the end thou maist get the assurance of that which thou needest not to call into question The answere to the former temptation And thus doth the diuell fill men with presumption and lull them asleepe in carnal securitie to their vtter destruction and therefore it behooueth vs to arme our selues against him that we be not circumuented And to this end let vs consider that Gods loue goeth not alone neither is it idle in those whom he loueth but as the first linke of a chaine draweth all the rest of the chaine with it so the loue of God which is the first cause of our saluation is accompanied with all the other causes which are subordinate thereunto for whom God loueth them he electeth whom he electeth those in his good time he calleth whom hee effectually calleth them he iustifieth and whom he iustifieth those hee sanctifieth if therefore we be not sanctified we are not iustified if wee are not iustified we are not called if we are not called we can haue no assurance that wee are elected nor yet of Gods loue and fauour and consequently whosoeuer liue in their blind ignorance in their infidelitie and wallow themselues in the filthie puddle of their sinnes without any true sorrow for those which are past or any good purpose of heart to forsake them in the time to come they can haue no assurance of Gods loue but are rather iustly to feare least they are in the number of those whom the Lord hath eternally reiected if they continue in this their miserable and desperate estate § Sect. 2 Neither let Sathan bewitch them with that vaine opinion of Gods loue towards them Temporall benefits no infallible signes of Gods loue because of those generall benefits which like the raine and Sunne-shine are bestowed both vpon the good and bad for what in this respect can they promise more to themselues than Esau and Saul Were not they created men according to Gods own likenes were they not preseured and nourished by God and that more liberally than many Gods owne children For Esau had so much the he professed to his brother Iacob that he had enough and was attended vpon by foure hundred men And was not Saul a mightie King who had all at commaund Were not all these in the Church of God and outwardly enioyed the word and Sacraments as well as any other and yet God himself saith that he hated Esau and had reiected Saul And therefore let vs neuer bragge of our assurance of Gods loue because of these outward and common benefits which he indifferently bestoweth both vpon the elect and reprobate but if we would be assured indeed of Gods loue let vs looke into our selues and consider if he haue bestowed vpon vs his spirituall graces faith hope patience loue of him and our brethren true repentance for our sinnes and holinesse of life and the rest and then by the fruites of sanctification we may be assured that we are sanctified and consequently iustified called elected and eternally loued of God § Sect. 3 And thus doth Sathan falsely perswade the carnall man that he is highly in the loue and fauour of God How Sathan perswadeth weake christians that thâ—y are not belouâ— of God but contrariwise when he assaulteth the weake Christian hee changeth his copie and goeth about to perswade him
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
therfore in his iustice cannot loue elect iustifie and saue vs who are vnworthie his loue polluted with sinne and destitute of righteousnesse I answere that God doth not loue elect iustifie and saue vs in our selues That being vnworthie in our selues we are loued elected and saued in Christ but in our sauiour Christ in whom being vnworthie of our selues wee are made worthie being vniust in our selues wee are made iust after wee are adorned with the rich robe of his righteousnesse being in our selues the children of wrath and firebrands of hell wee are made children of God and heires of heuaen For he is made vnto vs of God 1. Cor. 1.30.31 wisedome righteousnesse sanctification and redemption that he who reioyceth might reioyce in the Lord as it is 1. Cor. 1.30.31 And therefore the Apostle teacheth vs that God hath giuen his grace not simply vnto vs who were altogether vnworthie thereof but in Iesus Christ 1. Cor. 1.1.4 and that in all things we are made rich in him 1. Cor. 1.4 vers 5. Rom. 5.21 as it is vers 5. So he telleth vs that grace doth raigne by righteousnesse vnto eternall life through Iesus Christ our Lord Rom. 5.21 And that he hath shewed the exceeding riches of his grace through his kindnesse towards vs in Christ Iesus Eph. 2.7 Eph. 2.7 And as God is gracious to vs in Christ so hath he declared this his loue towards vs in Christ onely as may appeare in the seuerall causes and meanes of our saluation For in him God hath elected vs to saluation Eph. 1.5 as appeareth Eph. 1.5 In him is made the couenant of grace as being that seede of Abraham in whom all the nations of the earth are blessed Galat. 3.16 Eph. 1.9.10 2. Tim. 1.9 Rom. 5.18.19 Esa 53 5. 1. Cor. 1.30 Col. 1.20.21 Eph. 1 6. and 2.12.13 c. Gal. 4.4.5 c. Eph. 1.5 1. Cor. 1.30 1. Ioh. 5.11 and to whom all the promises were made as it is Gal. 3.16 In him are wee called and gathered together into one bodie whereof he is the head as it is Eph. 1.9.10 2. Tim. 1.9 In him are wee iustified as appeareth Rom. 5.18.19 Esa 53.5 1. Cor. 1.30 In him we are reconciled vnto God Col. 1.20.21 Eph. 1.6 and 2.12.13.14 c. In him we are adopted to be the sonnes of God Gal. 4.4.5.6.7 Eph. 1.5 In him we are sanctified 1. Cor. 1.30 In a word in him wee are saued as appeareth 1. Ioh. 5.11 God hath giuen vs eternall life and this life is in his sonne Though therefore the Lord could not in his iustice bestow vpon vs these his benefits because wee were vnworthie of the least of them and most worthie of al his iudgments and punishments yet in Christ wee haue fully satisfied his iustice performed perfect obedience and therfore euen in his iustice he could not but bestow these his mercies and graces vpon vs because in him wee deserued his loue though in our selues we haue deserued eternall shame and confusion And therefore not trusting in our owne worthinesse nor yet distrusting in Gods mercie and free loue in regard of our vnworthinesse let vs cast off all selfe-conceit and opinion of our owne righteousnesse so that wee may put on the righteousnesse of Christ and acknowledging our owne weaknesse yea our nothing let vs neuerthelesse be strong in the grace which is in Christ Iesus 2. Tim. 2.1 as the Apostle exhorteth 2. Tim. 2.1 In his name let vs goe boldly vnto the throne of grace Heb. 4.16 that we may receiue mercie and finde helpe in time of neede for though in our selues we are the childre of wrath yet are we reconciled and accepted of God as his beloued in his best beloued Eph. 1.6 as it is Eph. 1.6 CHAP. III. That temporall afflictions are rather signes of Gods loue than of his hatred § Sect. 1 THe second argument whereby Sathan seeketh to perswade vs that we are out of the fauour of God Afflictions markes rather of our adoption than of our reprobation is taken from the manifold afflictions which are laid vpon many of Gods children whilest they remaine in this vale of miserie But it is easie to answere this obiection if we be but a little cōuersant in the book of God for there we may learne that afflictions and crosses are rather signes of Gods loue than of his hatred and markes rather of our election and adoption than of reprobation and eternall damnation For the Lord hath foreshewed vs that his childrē should mourne when the world shall reioyce that they should be hated and persecuted for his name sake 2. Tim. 3.12 that all who will liue godly in Christ Iesus shall suffer persecution and affliction 2. Tim. 3.12 That they who will be conformable to him in glorie must also be conformable vnto him in his suffrings Rom. 8.29 Rom. 8.29 That this short and momentanie affliction shall cause vnto vs a farre most excellent and eternall waight of glorie 2. Cor. 4.17 2. Cor. 4.17 That if we suffer with Christ we shall also raigne with him 2. Tim. 2.12 2. Tim. 2.12 That whom the Lord loueth he chasteneth and scourgeth euery son that he receiueth Heb. 12.6.8 as it is Heb. 12.6 That those whom he doth not thus correct are bastards and no sonnes vers 8. And to these wee may adde the examples of Gods children from time to time as of Abraham Iacob Ioseph Moses Dauid Iob the Apostles but especially our Sauiour Christ himselfe who was hungrie harbourlesse despised scoffed reuiled buffeted spit vpon crowned with thorne and lastly crucified and yet euen whilest he suffered al these afflictions he was the only begotten and best beloued sonne of his heauenly father § Sect. 2 So that both by testimonies and examples it is manifest That afflictions though in their owne nature euill turne to the good of Gods children that afflictions are signes rather of Gods loue than of his hatred and markes of the children of God rather than of the children of wrath But here the tempter will demaund how this can be considering that the Lord promiseth to his children all good things whereas afflictions are euils and punishments inflicted on the wicked To this we may answere that though in their owne nature they be euill yet through the wisedome and gracious prouidence of our God they turne to the good of his children and though to the wicked they are plagues and punishments yet to the godly they are but trials and fatherly chastisements for all their sinnes are punished in Christ neither will it stand with Gods iustice to punish them againe in the faithful and therfore there is no other end of them but the manifestation of Gods glory and our spiritual good and euerlasting saluation For as they are trials they serue to shew vnto all the world and especially to our selues our faith hope patience obedience constancie and the rest of the
graces of Gods spirit to the praise of his glory who hath bestowed them and to the comfort of our owne soules who haue receiued them And as they are chastisements they serue for sharpe eye-salues to cleere our dimme sight so as we may see our sinnes and truely repent of them They serue for sowre sauces to bring vs out of loue with our sweete sinnes and for fire and files whereby wee are purged and scoured from the drosse and rust of our corruptions They are sharpe pruning kniues to lop and trimme vs that we may bring forth plentifull fruits in godlinesse They are spurres to pricke vs forward in the Christian race and hedges to keepe vs from wandering out of the way They are sharp salues to draw out our secret corruptions and bitter potions to cure our desperate diseases They are that wormewood wherby the Lord weaneth vs frō the loue of the world whose pleasing delights we would euer sucke without wearinesse if our mouthes were not distasted with some afflictions They are roddes wherewith being scourged wee are made more circumspect in our wayes and more carefull to performe obedience vnto all the commandements of our heauenly Father In a word they are the straight path which leadeth to euerlasting happinesse and a bridle to restraine vs from running headlong in the broade way which leadeth to endlesse wo and miserie And therfore seeing our momentany afflictions do serue for the manifesting of Gods glorie for the increasing of spirituall graces and the furthering of our eternall saluation let not Sathan perswade vs that wee are out of Gods loue and fauour because of our afflictions but rather let vs repute them as they are indeede signes of his gracious prouidence and fatherly care which he hath ouer vs. § Sect. 3 But here the tempter will obiect that this I speake is true of the outward afflictions of the bodie Sathans temptations grounded vpon our spirituall afflictions for thereby the flesh is mortified and subdued and the spirituall graces of Gods spirit exercised and increased in vs but thy afflictions will he say are farre different for thy soule is filled with horrour and feare thy conscience is mortally stung with sinne and the waight thereof ouerwhelmeth thee thou seest thy selfe subiect to the curse of the law and art alreadie tormented with the paines of hell thy God who looketh vpon his children with an amiable countenance frowneth vpon thee like a seuere Iudge and thou tastest of nothing but of his heauie wrath and displeasure in a word thou hast not one sparke of true consolation wrought in thee by Gods spirit with which those that are Gods children are fully replenished and wherby they are incouraged patiently to abide all afflictions but thy inward vexations are the torments of an euill conscience and the flashings of hell fire wherewith hereafter thou shalt eternally be burned To this temptation we must answere that it cannot be denied but that the afflictions of the minde are farre more grieuous than the afflictions of the bodie That our spirituall afflictions are no signes of Gods hatred and that the torments of conscience caused by the waight of sinne and the apprehension of Gods fearefull wrath are as it were Gods three-stringed whip in respect of the gentle rod of outward afflictions for a sorrowfull mind drieth vp the bones Pro. 17.12 Pro. 18.14 as it is Pro. 17.12 and the spirit of a man may sustaine his other infirmities but a wounded spirit who can beare as the wise man speaketh Prou. 18.14 Neuerthelesse though these corrections are more sharp and grieuous than the outward afflictions of the bodie yet it cannot be denied but that these also are the chastisements which our heauenly Father inflicteth vpon his children somtimes for his owne glorie and sometime for their triall or chastisement when more light correction will not reclaime them For first those places of scripture before quoted are spoken generally of all afflictions whatsoeuer and therefore are not to be restrained to the outward afflictions of the bodie seeing they extend themselues also to the afflictions of the minde neither doth our heauenly Father correct all alike but some he rebuketh onely by his word and goeth no further when as this reclaimeth them but if this will not preuaile hee goeth a step further and chastizeth them with gentle correction as with outward crosses and afflictions but if this will not reforme them he taketh his whippe into his hand wherewith hee grieuously scourgeth them to the end they may more sensibly taste of his displeasure and amend that which is amisse and this he doth by making them feele the waight of sinne Reu. 3.19 Heb. 12.6 and appehend his wrath and heauie displeasure which by their sinnes they haue iustly incurred and yet notwithstanding all this he still remaineth their gracious Father who seeketh not their destruction but their reformation Neither need this dealing of our heauenly Father seeme strange vnto vs seeing earthly parents take the same courses with their children whom they tenderly loue for when they offen them they first seeke their amendment by words and fatherly admonitions and when this will doe no good they proceed to blowes and in a gentle manner do correct them and if this preuaile not with them then they vse more sharpe and seuere chastizement but if all this be to no purpose then will they disguise their fatherly affection vnder the vizard of wrath and heauie displeasure they banish out of their countenance all signes of loue and assume terrible looks and bitter frownes yea they will sometimes thrust them out of doores and reiect them a while leauing them to shift for themselues and to endure all miserie And whence proceedeth all this surely not from hatred but from loue and tender care which they haue ouer them for their good And this maketh them vse the bridle of correction to restraine them from running into all licentiousnesse this causeth them to pretend wrath in the countenance that they be not by their lewdnesse forced to entertaine it into their hearts this mooueth them to reiect them for a time that they may reclaime and retaine them for euer Neither doth our heauenly Father who is infinite in loue deale otherwise with his disobedient children hee vseth but his word if his word will suffice hee goeth no further then gentle chastizement if that be inough but if hee sharply scourge vs yea if hee looke vpon vs with a frowning countenance and shew nothing in outward appearance but his wrath and heauie displeasure if he seeme to reiect vs for a time and to giue vs ouer to be tormented by Sathan yet vndoubtedly all this proceedeth from his loue and that fatherly care hee hath ouer vs for our euerlasting good and saluation hee seeketh not our destruction but amendment he frowneth on vs for a time that hee may looke graciously on vs for euer he seemeth to reiect vs for a while that like the prodigall
not the cause of Gods election for Gods election was from all eternitie and the cause of Christs merits which were in time and the effects of Gods election and therefore that which came after could not be the cause of that which was from all eternitie neither can the effect produce the cause but the cause the effect Moreouer we are not said in the scriptures to be chosen for Christ but in Christ Eph. 1.4 And the Apostle Iohn affirmeth that Gods eternall loue was the cause which moued the Lord to send his sonne to redeeme vs by his death and not that his death was the cause of his loue Ioh. 3.16 And so much concerning the efficient cause of our election The materiall cause thereof was the purpose or counsaile of God himselfe whereby hee determined to elect vs. The formall cause was the seuering and setting apart of certaine men which were to bee saued § Sect. 2 selected from the rest who were reiected The end of Gods election was two-fold the first and chief end was the glorie of God set forth by manifesting his grace and mercie in the saluation of the faithfull And this the Apostle plainly expresseth Rom. 9.23 namely that the end of Gods election is that he might declare the riches of his glorie in the vessels of mercie which he hath prepared vnto glorie And Eph. 1.4 5 6. he saith that he hath chosen vs in Christ and predestinated vs to the praise of the glorie of his grace The second end which is inferiour and subordinate to the other is the saluation of the elect and this also is expressed by the Apostle Rom. 9.23 where hee saith that the elect are prepared vnto glorie And Act. 13.48 the holy Ghost saith as many as were ordained to eternall life thereby implying that the saluation of the elect is the end of Gods election And these are the causes of Gods election The effects which inseparably follow-hereupon are Christ the Mediatour and the whole worke of his mediation and our redemption wrought by him our adoption effectuall calling iustification sanctification and glorification and these are the degrees and meanes of our election which are as well contained in Gods decree as our saluation it selfe The subiect in which we are elected is Christ Iesus our Mediatour and head not in regard of his deitie alone for so he is the efficient cause nor in respect of his humanitie alone but as he is God and man And wee are therefore elected in him both because in our selues we were not capable of such glorious dignitie as also because hee alone is a fit Mediatour in whom we should be elected seeing with our election there is an vnion coniunction of vs with God who hath elected vs. The obiect of Gods election are all those who are preordained vnto euerlasting life and whom the Lord will eternally saue which being considered in themselues are a great number but yet in respect of the number of the reprobates but a small and little flocke for though many be called yet few are chosen as Christ himselfe affirmeth Matth. 22.14 The last thing which also is expressed in the definition are certaine properties attributed to Gods election namely that it is eternall free and immutable That this decree is eternall it appeareth Eph. 1.4 He hath chosen vs in him before the foundation of the world So Rom. 9.11 Secondly that it is free and of his meere grace it is manifest Rom. 9.18 He hath mercie on whom he will and whom he will he hardneth So Eph. 1.11 In whom we are chosen when wee were predestinate according to the purpose of him which worketh all things after the counsaile of his owne will Lastly that it is immutable and most firme and certaine it plainly appeareth 2. Tim. 2.19 The foundation of God remaineth sure and hath this seale the Lord knoweth who are his Where we may obserue that this immutabilitie and certaintie of Gods decree doth not depend vpon vs or our perseuerance but vpon Gods good pleasure and foreknowledge for it is a foundation in it selfe firme and stable and hath not the seale of our worthinesse or perseuerance in grace but of Gods foreknowledge whereby he knoweth who are his CHAP. V. Sathans temptations concerning Gods election answered and first those wherewith he assaulteth carnall worldlings § Sect. 1 Sathans temptation whereby he perswadeth worldlings that all in the end shall be saued answered NOw concerning this decree of election and the assurance thereof there are two sorts of Sathans temptations the first he suggesteth into the minds of carnall worldlings to nourish in them fond presumption and carnall securitie the other into the minds of weak christians whereby he moueth them to doubt despaire of their electiō to euerlasting life The worldly man he assaulteth with two principal temptations first he perswadeth him that there is no election at al or reprobation but that all in the end shall be saued Which grosse absurditie that hee may make more plausible and probable hee setteth before them the infinite mercie of God and the generall promises and consolations in the Gospell Ezech. 13. and 18. 1. Tim. 2.4 as that he will not the death of a sinner and that he will that all men shall be saued in both places cunningly dissembling that which followeth for to the first place is added but that he repent and in the latter that they who shall be saued must also come to the knowledge of the truth But this temptation is so palpably absurd that it becommeth not Sathans policie to vse it to any but those onely whose hearts are hardned their eyes blinded their consciences seared and who hauing not beleeued and loued the truth are giuen ouer of God to beleeue strong delusions and therfore I will not spend much time in answering this temptation onely let such men as are seduced with Sathans lyes know thus much that Gods mercie is a iust mercie as his iustice is a mercifull iustice that God is infinite in both and no lesse glorified in the manifestation of the one than of the other Let them know that there are no promises of the Gospell so generall which are not limited with the condition of faith and the fruite thereof vnfained repentance Let them know that God who is not onely mercifull but also true yea truth it selfe hath in his word reuealed his will as well concerning the eternall death and destruction of the wicked as the saluation of the godly he hath said Matth. 22.14 and 7.13 that many are called and few chosen that the gate of heauen is so straight that there are few who finde it that he will say to the workers of iniquitie Goe your waies I know you not 23. that hee will make a separation betweene the sheepe and the goates and as hee saith to the one Come ye blessed of my father inherit ye the kingdome prepared for you from the foundations of the world Mat. 25.34.41
the sunne first inlightneth our eyes and by this light we see the sunne it selfe And this our Sauiour Christ intimateth Ioh. 10.14 where first he saith he knoweth his sheepe Ioh. 10.14 and then he addeth that he is also knowne of them As though he should say whilest I know and acknowledge them for my sheepe hereby I bring to passe that they in like manner by the participatiō of this my light and knowledge doe acknowledge me for their true pastor If therefore we know and acknowledge God for our gracious God louing father in Christ it is a most certaine signe that he also by his foreknowledge doth know and acknowledge vs for his people and children But if we remaine in our ignorance without the knowledge of God and his sonne Christ we can gather no assurance vnto our selues of our election for if the foreknowledge of God had shined vpon vs the beames thereof would haue illuminated our hearts so as wee should by their light haue knowne God also Gods loue cause of our loue The like may be said of Gods eternall loue wherewith he hath loued vs in Christ for God louing vs hath imprinted the image of his loue in our hearts whereby wee loue him againe and when this heauenly heate of Gods loue hath descended on vs and warmeth our cold hearts frozen in the dregges of sinne then doe we reflect some of those beames of Gods loue towards him againe And this the Apostle Iohn plainely sheweth 1. Ioh. 4.19 where he saith that we loue God because he loued vs first 1. Ioh. 4.19 that is by that eternall loue wherewith God loued vs in Christ there is imprinted in our hearts the loue of God Vers 7. And hence it is that he saith vers 7. that loue commeth from God because we can neither loue God nor our neighbours aright till his loue towards vs hauing shined vpon vs hath inflamed our hearts So the Apostle Paul saith Rom 5.5 that the loue of God is shed abrode in our hearts Rom. 5.8 by the holy Ghost which is giuen vnto vs whereby loue towards God is begotten in vs. If therefore the loue of God be in our hearts we may be assured that it is but an impression which is made in vs by the seale of his loue towards vs but a little sparke kindled by this heauenly flame and a small modell or little counterfaite resembling the infinit loue of God wherewith from all eternitie he hath loued vs in Christ Thus also Gods eternall election whereby before all worlds he hath chosen vs in Christ doth make an impression and sealeth in our hearts the form or image thereof whereby we make choyse of the true God Iehouah amongst all the Gods of the nations to be our onely God whom we will serue and worship And therefore if we haue made this election and dedicated our selues wholy to Gods worship and seruice alone it is a most certaine signe of our election whereby God hath chosen vs fot our choosing of God is an effect of his choosing of vs and an impression or print wherewith by his election hee hath sealed vs. § Sect. 5 And thus it appeareth that the effects of Gods election doe not onely as signes signifie The first effect of our election is our sauiour Christ by whom we are assured that we are elected but also as seales confirme vnto vs the assurance thereof but let vs further consider the special effects of our election whereby we may be assured that we are chosen of God The first effect is our Sauiour Christ himself set apart of God to be the mediator to reconcile all Gods elect vnto him dwelling in vs by his spirit who may iustly be called the first effect of Gods election because all the other namely our vocation iustification sanctification and saluation are by him and through him alone Whosoeuer therefore are assured that Christ dwelleth in them and they in him they haue a most vndoubted signe of their election and whosoeuer haue not Christ dwelling in them by his spirit can haue no assurance that they are chosen as the Apostle plainely sheweth 2. Cor. 13.5 know you not saith he that Iesus Christ is in you except you be reprobates 2. Cor. 13.5 but how shall we know whether Christ dwelleth thus in vs and we in him the Apostle telleth vs Rom. 8.1 Rom. 8.1 that those who are in Christ Iesus walke not after the flesh but after the spirit that is those who doe not willingly submit themselues to be ruled and led by the lusts of the flesh but labour and striue to resist and subdue them studying and indeauoring to liue a spirituall life in holinesse and righteousnesse For in whomsoeuer Christ dwelleth by his spirit those he regenerateth and raiseth from the death of sinne to newnesse of life and his blood is effectuall not only to purge them from the guilt of sinne but also to cleanse them in some measure from the corruptions themselues § Sect. 6 The second effect of our election The second effect of our election is our effectuall calling is our effectuall calling whereby we are separated from the world and ingrafted into Christ and made liuely members of his body and this is done ordinarily by the diligent and attentiue hearing of the word ioyned with the inward operation of Gods spirit If therefore we haue heard Gods word preached diligently and attentiuely if thereby wee haue attained vnto the knowledge of the worke of our redemption wrought by Iesus Christ and are delighted therewith if by this meanes wee haue our hearts somewhat weaned from the world and fixed vpon our Sauiour and heauenly things and thinking it sufficient to haue spent the rest of our liues past in the lusts of the Gentiles 1. Pet. 4.2.3 doe liue hence forward after the wil of God then are we truely and effectually called for those are Christs sheepe that heare his voyce and follow him Ioh. 10.4 Those are ingrafted into his body who bring forth the fruites of godlinesse Ioh. 10.4 for as the branch can bring forth no fruite except it abide in the vine so neither can we bring forth any fruites of pietie and righteousnesse except wee abide in Christ and therefore if we doe bring forth these fruites it manifestly appeareth that we are in Christ and consequently truely called and elected for without him we could doe nothing Ioh. 15.4.5 as it is Ioh. 15.4.5 § Sect. 7 The third effect of Gods election The third effect is our iustification is our iustification consisting in the remission of our sinnes and the imputation of Christs righteousnesse and to this is required a true and liuely faith which assureth vs of the remission of our sinnes and applieth vnto vs Christs righteousnesse If therefore we beleeue that our sinnes are forgiuen if we doe by faith apply vnto vs Christ and his righteousnesse we may be assured that we are iustified
Ephes 4.14 therefore without holinesse there is no assurance that we are elected seeing he hath sworne that all those whom he hath redeemed and saued out of the hands of their spiritual enemies hell death and the diuell Luk. 1.74 75. shall worship him in holinesse and righteousnesse all the daies of their life what hope of redemption and saluation can they conceiue who liue in impietie and vnrighteousnesse seeing by Gods oath they are excluded from both whilest they continue in this state CHAP. X. Of the signes and infallible notes of our election § Sect. 1 ANd thus haue I set down the meanes whereby we may be assured of our election The first signe an earnest desire after the meanes of our saluation now let vs consider of some speciall signes which are infallible notes of those that are elected The first signe is an earnest desire after the meanes of our saluation and a conscionable endeuour in vsing them after we enioy them For the end and the meanes are neuer separated in Gods decree and therefore those that carefully vse the meanes may be assured that they shall attaine vnto the end For example the hearing of Gods word is the chiefe meanes of our conuersion being made effectuall by the inward operation of Gods spirit and as thereby we are begotten vnto God so also it is that bread of life wherewith our soules are nourished and strengthened in all spirituall graces So that whomsoeuer God hath elected those he hath decreed to call ordinarily by these meanes and by the same also to furnish with his graces being called Whosoeuer therefore labour to purchase this precious pearle whosoeuer hunger after this heauenly Manna and are content to enioy it not only when it is good cheap but also when it is very chargeable whosoeuer enioying it do attentiuely and diligently heare it and receiue it with delight they vse the meanes of their saluation and therefore may bee assured that they are elected for the meanes the end go together And that this is a note of Gods child it appeareth Ioh. 10.3 4. where our Sauiour saith that his sheep heare his voyce Ioh. 10.3.4 And Matth. 13.45 he compareth the true member of the kingdome of grace to a Merchant Matth. 13.45 who rather then he would want the precious pearle of Gods word selleth all he hath to buy it Those therefore who make this precious account of Gods word and carefully diligently and attentiuely heare it when they enioy it may to their comfort assure themselues that they haue an vndoubted signe of their election And on the other side those who had rather bee without it than enioy it those who wil bestow no cost to obtaine it nor forgoe any pleasure or commoditie that they may heare it nor when they do heare it are affected with any delight but are glutted with loathing satietic hearing no part of the sermon with any pleasure but the conclusion onely they can haue no assurance of their election because they neglect the means of their saluation which are ioyned with the end in Gods eternall decree The like also may bee said of other meanes as the receiuing of the Sacraments meditating in Gods word the workes of holinesse and righteousnesse and the rest § Sect. 2 The second signe of those that are elected The second signe the spirit of supplication is the spirit of supplication when as they can powre foorth their soules in feruent and effectuall prayer vnto the Lord confessing their sinnes and imploring his grace and mercie for this is a notable fruit of Gods spirit working in vs which we cannot by any naturall meanes attaine vnto for of our selues wee know not what to pray as we ought Rom. 8.26 but the spirit helpeth our infirmities and maketh request for vs with sighes which cannot be expressed as it is Rom. 8.26 Prayer therefore is a most inseparable fruite and vndoubted signe of Gods spirit and Gods spirit certainly assureth vs of our election and adoption for it beareth witnesse with our spirits that we are the sonnes of God Vers 16. as it is vers 16. So Rom. 10.13 it is said Rom. 10.13 that whosoeuer call vpon the name of the Lord shall be saued But this prayer must proceede from faith for as it followeth How shall they call on him in whom they haue not beleeued and must be perfourmed in spirit and truth and not with deceitfull lips for it is to no purpose to draw neere vnto God with our mouthes Esa 29.13 if our hearts be farre from him Esa 29.13 § Sect. 3 The third signe of those who are elected and adopted to be the children of God The third signe is when we are weaned from the loue of the world and minde heauenly things is when as their hearts are somwhat weaned from the world and seated in heauen minding the things that are aboue and when their tongues being set a worke by the heart doe gladly entertaine godly and religious conferences for there as the treasure is there will the heart be also and with whatsoeuer the heart is affected the tongue is delighted Now that these holie meditations and religious discourses are signes of the child of God hereby it plainly appeareth in that they cannot possibly proceede from our corrupt nature to which they are irksome and tedious but from the spirit of God dwelling in vs and guiding and directing vs in our thoughts and words and whosoeuer are thus led with the spirit of God they are the sonnes of God as it is Rom. 8.14 Rom. 8.14 He that is right heire to a roiall kingdome and not yet possessed thereof is neuer wearie of thinking on it nor glutted with such discourses as tend to the extolling the riches and glorie which there attend him or shew the meanes whereby he may be assured to come into speedie and peaceable possession of his right and so those who are elected by God and adopted to bee the heires of his euerlasting kingdome of glorie are neuer satisfied in meditating and speaking of the riches and ioyes of this heauenly inheritance or of the meanes whereby they may bee assured vndoubtedly to obtaine it whereas those who haue no such interest nor hopes thinke and talke of these things with loathsome wearinesse as being matters not concerning them and therefore when such thoughts come into their mindes they vanish as suddenly as a flash of lightning and when they are present at any spirituall discourses the time seemeth long and they sit vpon thornes vntill they bee ended and they remaine dumbe as though they were tongue-tyed vnlesse they take occasion to interrupt such holie conferences and to diuert them to some worldly affaires § Sect. 4 The fourth signe of the childe of God who is elected to saluation The fourth signe is the sight of sinne and sorrow for it is when he seeth his sinnes and imperfections and truly repenteth of them that is bewaileth those
which are past and endeuoureth to forsake them in the time to come For naturally we are blinde and yet doe not perceiue our blindnesse we are most sinfull and miserable and yet doe not see our sins and miserie but with the proud Pharisie and iusticiarie Papist wee thinke our selues righteous and with the Church of the Laodiceans we imagine that we are rich and haue need of nothing not knowing that wee are wretched miserable Reuel 3.17 pour-blind and naked vntill it please the Lord to annoynt our eyes with the eye-salue of his spirit whereby we are enabled to discerne the pure gold of Christs merits which only maketh rich from the drosse of our owne workes and the white raiment of Christs obedience from the polluted ragges of our owne righteousnesse And though wee see our sinnes yet naturally wee are not sorie for them nay we delight our selues with their remembrance or if we sustaine any griefe it is not for the sinne but for the punishment which either wee feele presently inflicted or feare as being hereafter threatned vntill it please the Lord to adopt vs for his sonnes and to giue vs the spirit of adoption which mooueth vs to grieue and sorrow for our sinnes not so much for feare of punishment as for son-like affection because by our sinnes we haue dishonoured and displeased our gratious and louing father and because wee cannot wholie mortifie them so long as wee continue in this life we lamentably crie out with Paul Wretched man that I am who shall deliuer me from this bodie of death And because we know that we shal be neuer freed from it altogether so long as wee liue wee wish earnestly with the Apostle that we may be speedily dissolued being contented to part with our liues because wee can no otherwise part with our sinnes Whosoeuer therefore hath this sorrow for sinne hee may be assured of his election and saluation for 2. Cor. 7.10 as it is 2. Cor. 7.10 this godly sorrow causeth repentance vnto saluation not to be repented of whereas worldly sorrow causeth death and all the promises of life and eternall happinesse are made onely to such repentant sinners and to them onely they appertaine And as Gods children are grieued for their sinnes past so doe they hate and detest them as in all others so especially in themselues which hatred causeth them to flee from them and auoide all occasions which might cause them to fall into the like wickednes striuing and endeuouring to mortifie their lusts and euill concupiscences and to leade their liues in holinesse and righteousnesse because herewith their heauenly father is well pleased Whereas the wicked man if hee bee not restrained with a seruile feare of Gods iudgements or of temporarie punishments goeth on in his sinnes with pleasure and delight adding drunkennesse vnto thirst and drawing iniquitie vnto him with the cords of vanitie Whosoeuer therefore haue this son-like care and holie endeuour of forsaking their sinnes and betaking themselues to serue the Lord in the duties of holinesse and righteousnesse they may bee assured that they are elected and adopted to be the sonnes of God but those who haue no such purpose can neuer haue this assurance for if they were the sonnes of God they would be affected like louing children to such a gratious father § Sect. 5 The fift signe of the childe of God elected to saluation The fift signo is an hungring desire after Christs righteousnesse Ioh. 7.37 Reuel 21.6 is when as feeling his owne miserie and wretchednesse he earnestly desireth and euen as it were hungreth and thirsteth after Christs righteousnesse looking for life and saluation in him alone for such as these our Sauiour Christ calleth vnto him Ioh. 7.37 If any man thirst let him come vnto me and drinke and to such he promiseth euerlasting happinesse Reuel 21.6 I will giue to him that is a thirst of the well of the water of life freely of which whosoeuer drinketh shall neuer be more a thirst Ioh. 4. but it shall be in him a well of water springing vp vnto euerlasting life And to this we may adde also an high and incomparable estimation of Christ and his righteousnesse after that wee are assured of them whereby wee prise and value them so much aboue all worldly things that with Paul we esteeme them all but drosse and dung in respect of gaining Christ Phil. 3.8 Phil. 3.8 and are content not onely with the Merchant to sell all wee haue that we may buy these precious pearles but also to suffer tribulation anguish persecution famine nakednesse perill sword yea death it selfe Rom. 8.35 rather than wee would be separated from the loue of Christ as the Apostle speaketh Rom. 8.35 § Sect. 6 The sixt signe of the childe of God The sixt signe is the inward fight betweene the flesh and the spirit is the inward combat which they feele betweene the flesh and the spirit whereby on the one side they are drawne vnto sinne and on the other side incited vnto holy obedience now delighted in the lawe of God and yet soone after led captiue vnto sinne one while rowing against the tide of their carnall affections and another while carried violently downe the streame by reason of their weakenesse and the strength of their in-bred corruption For naturally we goe al one way without any stop opposition or resistance euen the broad way which leadeth to hell and destruction naturally we serue sinne and willingly subiect our selues to liue in the bondage of our spiritual enemies vntil the Lord doe with his holy spirit renew our will and sanctifie our affections working in vs an earnest desire to come out of this miserable captiuitie that we may attaine vnto the glorious liberty of the sonnes of God which renewing and sanctification because it is done but in part therefore is it opposed by the contrary corruption which wee haue by nature so that what the spirit loueth the flesh hateth what the spirit imbraceth the flesh abhorreth what the spirit would haue vs doe the flesh hindreth and inforceth vs to leaue vndone with whatsoeuer the spirit is delighted with that the flesh is vexed and displeased and this spirituall fight is in all Gods children as appeareth Rom. 7.23 Gal. 5.17 which should bee so farre from discouraging vs Rom. 7.23 Gal. 5.17 that nothing more can assure vs of our election for naturally we are all flesh wholy submitting our selues to be ruled by Sathan neither is there any fight or opposition in vs for Sathans kingdome is not deuided against it selfe and whilest the strong man wholy keepeth the house all that he possesseth is in peace vntill our Sauiour Christ by the operation of his spirit thrusteth him out of his possession and seeketh to rule in vs by the scepter of his word and then the diuell rageth and striueth to keepe his hold and the flesh stormeth desiring still to serue his old maister When therefore we feele
faire volume of the creatures so as none can behold them but he must needes know and acknowledge it yet that this God being one in nature should be distinguished into three persons the Father Sonne and holy Ghost without any diuision of substance or confusion of persons mans reason cannot conceiue though the Lord hath reuealed it and much lesse could inuent it seeing now it cannot comprehend it So that the world and the creatures therein contained were created the light of nature sufficiently teacheth vs seeing they haue an end and therefore had a beginning a time of corruption and therefore a time of generation also and as is the nature of euery seuerall part so is the nature of the whole vniuersall seeing also one effect brings vs to his cause and that cause to a superiour cause and that to another vntill we come to the highest and supreame cause which is God who hauing his being of himselfe giueth being to all things but that all this goodly order should bee brought out of confusion this light out of darknes that al these excellent creatures should be created of nothing by the alone word of their omnipotent Creator it passeth the conceit of humane reason therefore his inuention also So that we are wretched and full of miserie not only our reason but euen our senses can teach vs but how wee should be freed out of this miserie and attaine vnto euerlasting happinesse is a thing aboue the reach of mans wisedome And that we are vnable to performe those duties we ought and leaue those sinnes vndone which we should omit and by both offend God the law of nature written in our hearts and the checks and feares which euery one feele in their owne consciences doe sufficiently teach vs but the meanes whereby wee should be reconciled vnto God whom we haue offended as they are set down in his word namely that the second person in Trinitie should take vpon him mans nature and be borne of a pure virgin that in this nature hee should for vs perfourme perfect obedience to Gods law and suffer affliction miserie yea death it selfe to reconcile vs to his Father and procure his loue to free vs from euerlasting death and damnation and to purchase for vs euerlasting life and happinesse and that his obedience and merits should become ours by reason of that vnion whereby hee becommeth our head and wee his members which vnion is made principally by his spirit and instrumentally by faith doe all seeme strange yea absurd to humane reason and therefore the Apostle saith that the natural man perceiueth not the things which are of the spirit of God 1. Cor. 2.14 for they are foolishnes vnto him neither can hee know them because they are spiritually discerned as it is 1. Cor. 2.14 And if he cannot know and conceiue them when in the preaching of the Gospell they are reuealed vnto him how much lesse could hee inuent them hauing neuer heard of them or who can imagine that in policie he would haue deuised such a religion to keep the world in awe and obedience as to euery worldly man seemeth foolish and absurd yea contrary to his nature For what can be more against the haire than to deny our selues and to take vp our crosse and follow Christ than to reiect our owne workes and worthinesse and to seek for iustification in Christs death and obedience alone than to imagine that manifold afflictions and great miserie is the high way that leadeth to glorie and endlesse felicitie and that pleasures honours and riches make vs vnfit to enter into Gods kingdome And therefore seeing the doctrine of the Scriptures are not onely aboue the reach of humane reason but also flat contrary to naturall wisedome it plainly prooueth that they are not the inuention of mortall man for then the effect would bee like the cause but the word of the euerliuing God which sauoureth of his hidden and spirituall wisedome § Sect. 5 The eluenth argument The eleuenth reason taken from the prophecies of holy Scriptures to proue that the Scriptures were indited not by man but by Gods spirit are the prophecies therein contained which were fulfilled in their due time as that there should be enmitie betweene the seed of the woman and the seed of the Serpent and that the promised seede Christ Iesus should vanquish the diuell that the posteritie of Cham should be accursed that Abraham should haue a sonne by his wife Sarah when they were both old and she past the time of child-bearing that his posterity should be bond men in Egypt foure hundred yeres foretold before hee had Isaac of whom they came that Iudaes posteritie who was but the fourth sonne should haue soueraigntie and dominion ouer the rest that the scepter should not be taken from him till the Messias should come that the tribe of Ephraim should excell the tribe of Manasses that hee who should ree difie Iericho after it was destroyed Iosh 6.26 should be punished with the death of his sonnes as appeareth Iosh 6.26 which was fiue hundred yeeres after fulfilled in Hiel the Bethelite 1. King 16.34 as it is 1. King 16.34 that Iosias by name should destroy idolatrie and the idolaters and restore the true religion 1. King 13.1.2 2. King 22. and 23. foretold almost 300 yeeres before he was borne 1. King 13.1 2. 2. King 22. and 23 that the people of Israel should bee led captiue into Babylon and be set free by Cyrus by name Esa 44.26.27.28 prophecied of aboue an hundred yeeres before Cyrus was borne Esa 44.26 27 28. And to these we may adde the prophecies of Ieremy concerning the taking of Ierusalem and their captiuitie into Babylon and the time of seuentie yeeres limited for their abiding there the prophecies of Daniel concerning the foure Monarchies which are so cleere and perspicuous as if hee had seene them in his time the prophecie of Christ concerning the destruction of Ierusalem the prophecies contained in the Reuelation of S. Iohn many of which we see fulfilled in our time especially that concerning the Antichrist of Rome his manner of comming his increasing his workes seate and place of residence and which are so manifestly and plainly described as if the Apostle had written an historie and not a prophecie Which plainly proueth that the Scriptures were not deuised by man but penned by the inspiration of Gods spirit who by his prouident wise dome foreseeth all things and by his wise prouidence ruleth all things § Sect. 6 But here Sathan will be readie to obiect That the Scriptures were penned by the holie men of God which are in them mentioned and not forged in their names by some polititian that we are not able to prooue that these prophecies were written by any such Prophets and holy men as are mentioned in the Scriptures so long before the things contained in them were done and that for ought wee know they might be forged
tedious If the oxe whilest he is yong be accustomed to the yoke hee draweth in it quietly and with no great paine but if he runne long in the pasture vnbroken and vntamed when he is brought to the yoke he strugleth and striueth and therewith gaulling his necke draweth with exceeding payne and irksomenesse and so if in our youth we accustome ourselues to beare the yoke of obedience it wil be easie and pleasant but if we vse delayes we shall grow stubborne and stifnecked like vntamed oxen and the bearing of Christs yoke through our impaciencie and the rebellion of our nature will gaule and vexe vs. Thirdly the sooner wee turne vnto God the more ioy peace and comfort shall we haue in the whole course of our liues for what ioy may bee compared with the ioy in the holy Ghost Pro. 15.15 what peace is like the peace with God the peace of conscience when as we are sure that we are now friends who before we were enemies and children of God and heires of his euerlasting kingdome of glory who in time past were children of wrath and fire brands of hell what comfort in the world can be imagined like vnto the consolation of Gods spirit which is able to make all afflictions light and euen death it selfe sweet and pleasant vnto vs but this ioy peace comfort doe all companie our true conuersion vnto God and therefore who would deferre it for one day seeing it bringeth such inestimable benefits and such surpassing pleasures as none sufficiently vnderstand them but they who feele inioy them Whereas on the other side if we deferre our cōuersion in the meane while wee are continually subiect to the checkes and terrours of an euill conscience in feare of Gods iudgements and eternall damnation and though in outward shewe wee may bee exceeding merie and pleasant yet our mirth is ful of sorrow and our ioy of bitternes and of such laughter wee may say thou art madde and of this ioy what is that which thou doest as the Wise man speaketh Eccle 2.2 for it is but Sardonicus risus laughter from the teeth outward which is straight controuled with some inward pange or checke of conscience Fourthly the sooner wee turne vnto the Lord the longer time we shall spend in his seruice which in truth is perfect liberty now what can bee more delightful vnto any Christian heart then to serue our creatour from the daies of our youth to shew our thankfulnesse to God our redeemer for all the inestimable benefits which he hath bestowed vpon vs by causing our lights to shine before men and by glorifying his name in our godly Christian liues what can be more pleasing to a thankfull mind then to take all occasions of expressing thankfulfulnesse to him vnto whom we are so much bounden Lastly as by our speedy conuersion vnto God we liue in sweete comfort and ioyfull peace so also wee securely expect death and giue it entertainement when it commeth with cheerefull countenance for being conuerted vnto God we are at peace with him and in his loue and fauour wee are assured that the curse of the law is nayled to Christes crosse that he was condemned that we might be iustified and put to death that wee might liue eternally that he is gone before vs into heauen to prepare vs a place there and now sitteth at the right hand of his father to giue vs ioyfull entertainement when we come vnto him that he hath taken away the sting of death which is sinne and hath made a soueraigne medicine against this poyson with his precious bloud and therefore being conuerted vnto God we need not to feare death nay rather wee may wishe with the Apostle to be speedily dissolued that we may be with Christ seeing that is best of all As it is Phil. 1.23 neyther need wee to feare the destruction of this earthly tabernacle seeing wee are assured that we haue a building giuen vs of God a house not made with hands but eternall in the heauens as it is 2. Cor. 5.1 Moreouer we shall not need to feare either suddaine death or an euill death for it cannot be suddaine to them who are alwaies prepared Nee potest malè mori qui benè vixit August neither can he die ill who hath liued well On the other side those who deferre their repentance and turning vnto God when death approcheth are filled with horrour feare when as they see that they are still subiect to the curse of the law and euery minute in danger of Gods fearfull iudgements when as the waight of sin presseth them Sathan and their owne conscience accuseth them death waiteth on them to bring them to euerlasting death hell and destruction And therefore seeing so many benefits accompanie our speedy conuersion both in life and death and so many euils follow our delayes let vs not be moued by Sathans tentations the sweetenesse of sinne nor with the alluring vanities of this deceitfull world to deferre our repentance from day to day but let vs now harken whilest God yet calleth vs and take the good and acceptable time when he offereth it vnto vs. § Sect. 4 The eight motiue to perswade vs to speedy conuersion The 8. motiue because repentance deferred to olde age is not so excellent or acceptable is that our turning vnto God being deferred to our olde age or till the time wee lie sicke on our deathbeddes is not so excellent in it one nature nor so acceptable vnto God as if it were performed in the time of our youth for what great matter is it if wee leaue our sinnes when they are readie to leaue vs to renounce the world with the riches honoures and pleasures thereof when they are readie to abandon vs to imbrace mortification when as our bodies are mortified with sickenesse and brought to the gates of death to giue to the pore when wee can keepe our goods no longer to forgiue our enemies when as we can not offer them any further wrong or violence to cōmend our wiues and children into the hands of God when as we our selues can no longer defend and prouide for them to cease to sweare and blaspheme Godes name when as soone after wee shall cease to speake moreouer how can wee thinke that this will be acceptable vnto God when as wee doe not come vnto him before all the world forsakes vs nor craue his helpe till wee are abandoned of all other succour nor offer to come into his seruice before wee are ready to goe out of the worlde and that rather for feare of punishment and hope of reward then for any loue we beare to our Lord and maister But let it be granted as in trueth it cannot bee denied that whensoeuer wee truely repent vs of our sinnes and turne vnto God he wil receiue vs to mercy should wee take occasion hereof to deferre our conuersion and to continue in our sinnes should his loue and mercy towardes
the condition of the promises faith and repentance and all the promises of the Gospell belong vnto thee though thou were the greatest sinner that euer liued For whereas it may be obiected that the sinne against the holy Ghost is vnpardonable we are to know it is not so much in regard of the hainousnesse of the sinne as that because it is alwaies seuered and disioyned from faith and repentance God denying these his graces to those who vpon desperate malice haue made a generall Apostasie and haue persecuted the knowne truth So that if it were possible for them to repent and beleeue it were possible also that they should be saued Seing therefore the promises of the Gospell are generall excluding none let not any man who is laden with the burthen of his sinnes exclude himselfe through his want of repentance and infidelitie for though their other sinnes are grieuous yet this is more hainous and damnable then all the rest For whereas the Lord saith that he wil extend his mercy vnto all who come vnto him if wee reply no he will not extēd it vnto me because I am a grieuous sinner what do we els but contradict the Lord and giue truth it selfe the lie not giuing credit to his word and promises And therefore let vs take heed that wee do not so aggrauate our sinnes as that in the meane time wee extenuate and derogate from Gods infallible truth CHAP. XXXV Of other arguments drawne from the persons in the Trinity § Sect. 1 ANd these are the arguments which are drawne from the nature of God Reasons drawne from the first person God the father whereby we may be assured of the remission of our sinnes there may also other arguments bee drawne from euery person of the Trinitie First God the father hath created vs of nothing euen according to his own image and when wee had defaced this his image in vs and made our selues slaues to Sathan he so tenderly loued vs his poore miserable creatures that he spared not his dearely beloued onely begotten Sonne but sent him into the world to take our nature vpon him that therein he might suffer all misery and affliction and lastly the cursed and bitter death of the crosse that so he might satisfie his iustice for our sinnes perfect the worke of our redemption And this the Euangelist witnesseth Iohn 3.16 Al which loue the Lord shewed vnto vs euen for his owne names sake when we neither deserued it nor yet desired it for we were bondslaues vnto Sathan and well contented to liue in his bondage wee were children of wrath and dead in our sinnes yea wee were enemies vnto God and all goodnesse And therefore if our mercifull God so loued vs whilest we were in loue with our sinnes at league with his enemie Sathan at enmitie with him that hee sent his dearely beloued and onely begotten Sonne to dye for vs that by his death and bloudshed hee might redeeme and saue vs out of this miserable estate how much more will he now receiue vs to mercy and pardon and forgiue our sinnes if we seeke and sue for grace if hee loued vs so dearely when we hated him and sought al means of reconciliation when wee were professed enemies against him how much more will hee receaue vs into his fauour when as we earnestly desire to be reconciled If he so loued vs that he sent his Sonne to die for our sinnes how much more will he remit those sinnes for which hee hath satisfied when as with harty sorrow we doe bewaile them and earnestly desire to be freed from them if he hath giuen his Sonne to mankind to this end that hee should saue and redeeme repentant sinners why should any doubt of their redemption and saluation if they turne vnto him by vnfained repentance and lay hould on Christ by a liuely faith and if he haue giuen vs his chiefe Iewell hiw onely begotten and best beloued Sonne and that when wee were his enemies what will he denie vs when in Christ we are reconciled vnto him and become his friends And thus the Apostle reasoneth Rom. 5.8 God saith he setteth out his loue towards vs seeing that whilest we were yet sinners Christ died for vs. 9. much more then being now iustified by his bloud we shal be saued from wrath through him 10. For if we were enemies we were reconciled to God by the death of his Sonne much more being reconciled we shal be saued by his life § Sect. 2 Secondly wee may drawe most firme argumentes to strengthen our assurance of the remission of our sinnes from the second person in trinitie our Sauiour Iesus Christ Reasons drawne from the 2. person God the sonne for first hee is our Sauiour and redeemer 1. Because he came into the world to saue sinners who therefore came into the world that hee might saue and redeeme vs out of the captiuitie of our spirituall enemies sinne death and the diuell and that hee might satisfie his fathers iustice obtaine the remission of our sinnes and reconcile vs vnto him Though then our sinnes be many and grieuous this should not hinder vs from comming to Christ by a true faith and firme assurance that in him wee shall haue the remission of our sinnes and be receaued into Gods loue and fauoure nay rather this should bee a forceible argument to mooue vs to seeke his helpe when wee find our selues in a desperate case destitute of all meanes whereby wee may attaine vnto saluation seeing our Sauiour Christ came into the world to saue such as were lost in themselues and inthralled in the miserable bondage of sinne and Sathan And this is euident by the scriptures Matth. 9.13 our Sauiour professeth that he came not to call the righteous but sinners to repentance and Luke 19.10 The sonne of man is come to seeke and to saue that which was lost 1. Tim. 1.15 This is a true saying and by all meanes worthie to bee receiued that Iesus Christ came into the worlde to saue sinners the apostle also affirmeth that our Sauiour Christ hath quickned vs who were dead in our sins trespasses Eph. 2.1.5 And our sauiour Christ Matth. 11.28 doth not only call vnto him smal sinners but those who are heauy ladē with an intollerable waight or sin promising that he will ease them Seeing therefore hee came into the world to saue and redeeme grieuous and hainous sinners and to giue life vnto those who were euen starke dead in their sinnes seeing also hee calleth and inuiteth such vnto him as are heauily laden with an intollerable waight of wickednesse and promiseth to ease them let vs not excuse our selues from comming because our sinnes are hainous and grieuous but therefore let vs the rather goe vnto Christ because wee had need of his helpe If a man being loded with a waightie burthen should refuse the helpe of a friend both able and willing to ease him because his burthen is very heauie
our stonie hartes and giueth vs hartes of flesh as hee promiseth Ezec. 11.19 And breaketh vp these fallow grounds fit in themselues to bring forth no fruite but weedes and thistles that so they may bee prepared to receiue the seed of his word and bee made fruitfull in all grace And thus our stubborne rebellious hartes are softened when as we particularly apply vnto our selues the doctrine of the law wherby first wee come to the knowing and acknowledging of our finnes original and actual Secondly our hartes are pricked and our consciences wounded by apprehending and applying to our guiltie soules the curse of the lawe the anger of God and those feareful punishments prepared for the wicked Thirdly seeing this our miserie and finding no means of our owne how wee may come out of this wretched estate wee are brought to despaire of our own strength righteousnesse and satisfaction finding them of no vertue for our iustification By all which being throughly humbled and cast downe in our selues the Lorde by the preaching of the gospel doth reueale vnto vs a way how we may escape out of this miserable estate by applying vnto our selues Christ Iesus and all his meritts and obedience by a true and liuely faith after which the humbled sinner seeing his owne wants and miserie by the lawe and perceiuing that our sauiour Christ is so rich in meritts that hee can cansily supply all his defects and so gratious and powerfull that hee can and will free him out of his wretchednesse he doth plainely discerne that hee standeth exceedingly in need of Christ Iesus and his righteousnesse After which sense of his owne wantes there is begott in him an carnest and hungring desire to bee made partaker of Iesus Christ his righteousnesse meritts obedience and of all those inestimable benefitts which are purchased by them And lastly hee is mooued to appeale from the sentence of the law to the throne of grace pleading not his owne righteousnesse or satisfaction but Christs meritts and obedience The third and last meanes of our effectuall calling is a true and liuely faith The 3. meanes whereby we apprehend Christ Iesus and all his benefitts giuen and applyed vnto vs by Gods spirite resting vpon him alone for our iustification and saluation .. § Sect. 4 That all 〈◊〉 find the former meanes powerfull in them are effectually called And these are the meanes of our effectuall calling which whosoeuer hath found powerfull working in themselues for their conuersion after the manner before spoken of they may most certainely assure themselues that they are effectually called and are alreadie partakers of Iesus Christ and all his benefites If therefore the Lorde whilest wee did lye frozen in the dregs of our sinnes without all desire of grace or meanes to escape our sinnes without all desire of grace or meanes to escape out of our miserie hath vouchsafed vnto vs the misterie of his holy word if by the law hee hath reuealed our sinnes vnto vs and the punishmentes due vnto them and if by the gospell hee hath shewed vs the way how we may come out of this miserie if by the inward cooperation of his holy spirit he hath opened our deafe cares and with this precious eyesalue hath annointed the blinde eies of our vnderstandings so that we haue attentiuely heard and in some measure vnderstoode those principles of our christian religion which haue in the misterie of the worde beene deliuered vnto vs if our hartes haue beene softened and pearced and our consciences wounded with the sight and sense of our sinnes if disparing in our owne strength righteousnesse and all other meanes of our owne wee haue gone out of our selues and rested and relied vpon Christ Iesus alone for our iustification and saluation then are wee without all doubt effectually called and are in the number of Gods church and people to whom the promises of grace doe appertaine § Sect. 5 That we may know that we are effectually called by considering the seuerall parts thereof Secondly we may come to the knowledge of our effectuall calling by considering the seuerall parts thereof The first is our selection and separation out of the corrupt masse of mankind whereby it commeth to passe that though wee be in the world yet we are not of the world and therefore wee neither loue it nor the world vs and this our Sauiour sheweth Ioh. 15.19 If saith he hee were of the world the world would loue his owne but because yee are not of the worlde but I haue chosen you out of the world therefore the world hateth you 1. Ioh. 2.15 and the apostle Iohn affirmeth that if any man loue the worlde the loue of the father is not in him 1. Ioh. 2.15 and the apostle Iames telleth vs that the amitie of the world is enmitie with God Iam. 4.4 and therefore whosoeuer will bee a friend of the worlde maketh himselfe the enemie of God If therefore our loue and affectiōs be weaned in some good measure from the world and fixt on spirituall and heauenly things if wee cease to be citizens of the world Phil. 3.29 and begin to haue our conuersation in in heauen from whence wee looke for a sauiour euen the Lorde Iesus Christ and if the world beginne to hate and scorne vs then may we be assured that wee are seuered from the world and intertained into Gods church and familie § Sect. 6 Sathans tentation answered whereby he perswadeth the christian that he loueth the world and the world him But here the tempter will obiect that by this it plainely appeareth that wee are not yet effectually called nor seperated from the world because we still loue the world affecting and desiring the vaine pleasures honoures riches thereof yea and also loue those who are meere worldlings and on the other side the world also loueth vs giuing vs good countenance and performing other duties vnto vs. For the answering of which suggestion we must distinguish betweene our selues and our selues for whilest we continue in this life wee are partly flesh and partly spirit and as there is great enmitie betweene the spirit and the world so is there great amitie betweene the world and the flesh So farre forth therefore as wee are still carnall and corrupt fleth the world loueth vs but as much as is spirituall and regenerate so much the world hateth and abhorreth Moreouer we may generally be considered as men or more specially as we are Christian men in the first respect the world that is wicked worldlings may loue vs for some naturall partes or meere morall vertues or els in common humanitie as members of the same ciuill or politicke body but as wee are Christians who haue giuen our names vnto God diuoted our selues to his worship and seruice the world hateth vs and our profession religion and all the fruits and exercises of sanctification and holinesse so that though in other naturall worldly and more ciuill respects
it loueth vs yet in regard of our regeneration and the fruites thereof it cannot indure vs and our companie and conuersation is exceeding tedious irksome and vnpleasant So on the other side whereas Sathan obiecteth that we loue the world that is carnal worldly men we may answere that euen as we are regenerate it is lawfull to loue them in the same respects which they loue vs namely as they are men the excellent creatures of God as they are indued with excellent naturall giftes or morall vertues as they are of the same ciuill body or kinred or as they haue beene vsed of God as his instruments for the bostowing of any his benefits vpon vs in which respects louing them we may notwithstanding with a true zeale hate abhorre their vices their carnall worldlinesse prophane irreligion and wicked conuersation Neither will religion make vs to lay aside all humanitie and transforme vs into some brutish or rather diuelish Timon who was a hater of men For euen our sauiour Christ himself who was wholy exēpted from sinne notwithstanding loued the worldly yong man for some good things he saw in him though he were not religious yea though he were so carnall that hee preferred his vaine and vncertaine riches before the saluation of his soule as appeareth Mark 10.21.22 So also he vsed all humanitie and ciuill conuersation euen amongst the Publicans and sinners that he might haue the better opportunitie of conuerting all those who belonged to Gods electiō And therfore we need not feare to follow Christs example so it be with the same holy affection For we also must indeauour to gaine those vnto Christ who are without and by our holy cōuersation giue them occasion of glorifying God in the day of their visitation as the apostle exhorteth vs 1. Pet. 2.12 which we can neuer doe by hatred rough seueritie and sinicall inhumanitie but with louing curtesie vpright behauiour gentle admonitions and charitable reprehensions But if through our corruptiō we giue sathan occasion further to obiect that vnder these pretences we set our harts too much vpon the world louing worldings more then those who are of the houshould of faith and more delighting in their vaine conuersation for outward respects then in the companie of the faithfull if not alwaies yet oftentimes we are to answere that though these be sinnes in vs and notable signes of our great corruption yet are they no stronge arguments that we are not yet effectually called or truely seuered frō the world for as much as we are not wholy seperated frō the world but only so much of vs as is spirituall and regenerate so that it is no meruaile if the the flesh and vnregenerate part still loue the world be-because it is still worldly but if in the inner man wee hate this loue and striue to bridle yea to mortifie it if we are truly sory and displeased with our selues for this as for other sins and labour to refourme it wee may be assured that the spirite of God is in vs which hath seuered vs from the world ioyned vs to the body of Iesus Christ § Sect. 7 The like also may be answered concerning the loue of worldly things honours riches and pleasures How far forth we may loue worldly things we may loue them as they are the blessings of God and desire them so farr foorth as they are temporall benefitts and furtherances or at least no hinderances in the workes of holinesse and righteousnesse we may so loue them as that in the meane time our loue be subordinate to the loue of God our brethren spirituall things But if our loue passe these limitts it is corrupt and carnall yet no vndoubted argument to proue that we are not effectually called if we are displeased with it and labour against it though oftētimes we are ouercome therewith through the violence of our carnall affections and the corruptions of the flesh yet if wee hate this sinne in the inner man if wee entertaine through violence and not with affection and delight if it dwell in vs but doe not raigne in vs if but sometimes it gett the vpper hand and doe not continually ouerrule vs it is no more wee that doe it but sinne that dwelleth in vs that is the old man and corrupt flesh which whilest wee liue in this life will beare some sway in vs. That the world loueth them not whō Sathan hateth Lastly when as Sathan assaulteth the poore christian with his tentations perswading him that he is not yet called nor separated from the wicked world because it loueth him he may well suspect his argument of falshood for Sathan doth not hate those whom the world loueth but by his continuall assaulting of the weake christian and his dayly labouring to bring him through the violence of his tentations to vtter destruction it manifestly appeareth that Sathan like a mortall enimie deadly hateth him and therefore it is not likely that he is beloued of the world though it may for a time fawne vpon him that by pretending loue and friendshipp it may worke him the greater mischiefe § Sect. 8 The second part of our effectuall calling is the mutuall donation of God the father Of the second part of our effectuall calling whereby he hath giuen Christ Iesus vnto vs to be our sauiour and redeemer and vs vnto Christ to be saued and redeemed by which also wee may proue that we are effectually called For this gift is mutuall and reciprocal and therefore the one doth clearely proue the other so that if we can haue any assurance that Christ is giuen vnto vs then may we also be assured that we are giuen vnto Christ and contrariwise if we haue any assurance that we are giuen vnto Christ then may we be also assured that Christ is giuen vnto vs and consequently that wee are effectually called for this mutuall donation is one parte thereof Now wee may bee assured that Christ is giuen vnto vs if wee beleeue in him resting vppon him alone for our iustification and saluation as appeareth Ioh. 3.16 So God loued the world that hee hath giuen his onely begotten sonne that as many as beleeue in him should not perish but haue euerlasting life and so also we may be assured that wee are giuen vnto Christ if wee heare his voice and follow him as himselfe speaketh Ioh. 10.27 and submitt our selues to bee led and gouerned by his spirit for as many as are led by the spirite of God they are the sonnes of God and whosoeuer are sonnes are heires of God and heires annexed with Christ as it is Rom. 8.14.16 How those that are giuē to Christ keep his word But here Sathan will obiect that those who are giuen vnto Christ haue kept his word as himself also affirmeth Ioh. 17.6 How therefore will he say canst thou be assured that thou art one of those who are giuen vnto him seeing thou keepest it not but continually transgressest his
and reape comfort vnto themselues by these holy duties In the meane time such are to support themselues from falling into vtter desperation by calling to their remēbrance their state and condition in times past for if euer they haue had any delight in the holy exercises of religion prayer hearing the word godly conferences if euer they could discerne in themselues any faith by the true fruits of sanctification they may take comfort thereby assuring themselues that they shall againe be restored vnto their former estate for the gifts and calling of God are without repentance Rom. 11.29 Ioh. 13.1 and those whom he hath once loued he loueth vnto the end An example hereof we haue in Dauid who being troubled and full of anguish in his spirit his soule refusing all comfort and being so astonished that he could not speake yet hee considered the daies of old and the yeares of ancient time Psal 77.2.3.4 hee called to remēbrance his former songes in the night occasioned by the great benefits which the Lord had bestowed vpon him so knowing that the Lord was vnchangeable in his mercy and goodnesse he releeued his poore soule which was ready to faint vnder the heauy waight of present afflictions And thus also Iob being brought through the violence of those heauie crosses which the Lord laied vpon him euen to the brinke of desperation so that hee spared not to vtter in the bitternesse of his souie fearefull curses and most impatient speaches comming neere vnto blasphemie oftentimes comforteth himselfe by calling to minde his former integritie and righteousnesse whose example if the poore humbled soules will follow they may rayse themselues with true comfort when they are sunke downe vnder their heauie burthen of present corruptions CHAP. XLI How the weake Christian may bee assured that his repentance is true and vnfained § Sect. 1 ANd so much for answering Sathans tentations drawn from hardnesse of hart Of the signes of true repentance first of the seuerall degrees therof whereby he laboureth to perswade poore humbled sinners that they are vtterly destitute of of repentance but if hee faile of his purpose then hee will indeauour to make them beleeue that though they haue some shew of repentance yet it is not such as God requireth for either hee will affirme that it is hypocriticall and dissembled rather for feare of punishment then for hatred of sinne or true loue of God or if it bee true yet it is not sufficient as being in verie small measure and in no proportion answearable to our hainous sinnes Against both which tentations it behooueth the humbled sinner to arme himselfe that he may repell them when they are suggested and to this purpose that hee may proue his repentance true and vnfained hee is to take a true search of his owne heart and conscience and to examine his repentance according to some vndoubted signes which may serue as touchstones to discouer whether it be true and vnfained or dissembled hypocriticall The first vndoubted signe of vnfained repentance is when wee can obserue in our selues the seuerall degrees or partes thereof as they haue beene wrought in vs by Gods spirit for from the enumeration of all the parts we may conclude that wee haue the whole The first degree is that by the law we come to the knowledg and acknowledgment that we are haynous and greeuous sinners who haue broken transgressed all Gods cōmaundements Secondly from this knowledge acknowledgment of our sinnes proceedeth a true sense and feeling of them and the punishments due vnto them and an apprehension and applying to our selues the anger of God the curse of the law and eternall condemnation due vnto vs for our sinnes Thirdly from this sense of our miserable estate there ariseth in our consciences feare and horror of being ouertaken and ouerwhelmed of those iudgments of God and fearefull punishments which hang ouer our heads for our sins Fourthly from this feare and anguish of mind proceedeth sorrow and bitter greefe because wee haue thus hainously sinned and made our selues obnoxious to all these euills and also in the same respects a true hatred of sinne which still hangeth vpon vs and an earnest desire to be freed from it Fiftly Act. 2.27 this hatred of sinne and desire to be freed from it maketh vs earnestly to seeke and inquire after some meanes whereby wee may attaine vnto our desires that beeing freed from all those feareful euils which oppresse our consciences with the waight of them we may obtaine Gods loue and fauour and the assurance of our saluation Sixtly thus inquiring and searching wee finde by the preaching of the Gospell that our gratious God hath sent his sonne into the world to the end that he might saue and deliuer vs out of this miserable estate if we beleeue in him and also hath commaunded vs to beleeue Which being made effectuall by the inward operation of Gods holy spirit we haue true faith begott in vs wherby we are assured of Gods mercy in Iesus Christ and of the full remission of all our sinnes the consideration whereof doth comforte and rayse vs vp from falling into desperation and vtter destruction Seuenthly after this assurance of Gods loue and of the forgiuenesse of our sinnes there followeth first a true hatred of sinne because it is sinne an vnfained sorrow not so much in regarde of the punishment which by our sinnes wee haue iustly deserued as that because we haue offended our so gratious a God and tender louing father Secondly this sorrow will not suffer vs to hide excuse 2. Cor. 7.11 or extenuate our sins 2. Cor. 7.11 but moueth vs in all humilitie to prostrate our selues before Gods mercie seate and in greefe of soule to confesse them acknowledging that confusion and condemnation is due vnto vs which by no meanes wee can escape but by Gods mercie and the merites and righteousnesse of Iesus Christ Thirdly being assured of the pardon of our sinnes past wee labour and striue for the time to come to leaue and forsake them and to mortifie the flesh and corruptions thereof whereby we are led captiue vnto sinne also we indeauour with a feruent zeale of Gods glorie to serue the Lorde in holinesse and righteousnesse that so by our godly liues wee may glorifie him and expresse our thankfulnesse for all his inestimable benefites Fourthly if at any time besides or contrary to our purpose we be ouertaken by our corruption and fall into sinne there followeth in vs an holy anger and indignation with our selues because wee did not more carefully looke to our waies which godly anger preceedeth to the taking of a holy kind of reuenge to the end that thereby our sinnes may be subdued and our corruptions mortified For example hee that hath offended through gluttonie and drunkennesse being truly penitent and angry with himselfe for his sinne will also tame the fleshe by punishing the same through fasting and abstinence He
weakenesse in resisting sinne and inability to performe obedience to his lawe and also that Christ died not for the iust but the vniust not for the righteous but for the sinner and therefore be thy sinnes neuer so many yet applying the merits of Christ by faith neither their guilt nor punishment shall be imputed vnto thee Call to minde also the gracious promises of pardon and forgiuenesse which are made vnto thee in the Gospell for the obtaining whereof nothing is required of thee but faith and repentance now this faith thou hast already and this repentance thou maist haue hereafter when thou hast inioyed the pleasure or profit of this sinne Neither doth repentance goe before but followeth the committing of sinne so that vnlesse thou first sinne thou hast no cause of repentance nor neede to repent § Sect. 3 And these and such like are Sathans baites That the world and the flesh further the former temptation wherewith he allureth vs to intangle our selues in the snares of sinne into which wee are more readie to fall through the corruption of the flesh which naturally louing sinne doth with the euill motions and desires thereof further Sathans temptations and the instigation of the world which pricketh vs forward and draweth vs on into the steepe descending way of wickednesse into which we are readie to runne headlong of our owne accord partly alluring vs with pleasures riches and worldly glorie the desired obiects of our carnall desires and partly drawing vs with euill examples first to a liking and then to the practizing of those sinnes which we see committed by others Against all which temptations that we may be the better armed let vs in the next place propound some arguments whereby wee may bee withheld from falling into Sathans snares of sinne into which his suggestions the worlds allurements and our owne corruptions leade and draw vs and then being hereby moued to a true detestation of our sinnes and an earnest desire of hauing a diuorce sued betwixt vs and them I will afterwards set downe some meanes by the carefull vse whereof we may be inabled to stand in the day of temptation and preserued from falling into those sinnes which we alreadie condemne in our iudgements and dislike in our affections § Sect. 4 The reasons whereby wee may bee perswaded to resist sinne are of two sorts The preseruatiues to keepe vs from sinne of two sorts the first tying vs to holy obedience in the bands of loue the other binding vs from falling into sinne with the cords of feare Of the former ranke are these and such like holy considerations The first reason taken from Gaeds loue towards vs. First wee are to set before vs the infinite loue of God towards vs base and vile creatures altogether vnworthie of his least fauour by reason of our sinnes the which his loue as it plainly appeareth in all other his mercies and manifolde benefits bestowed on vs so especially in sending his onely begotten and dearely beloued sonne not onely to suffer some small miserie but euen death it selfe yea that cursed ignominious and cruell death of the crosse for vs who were not his louing friends or faithfull seruants but opposed enemies and rebellious traytors who had renounced his seruice and yeelded our selues as slaues to Sathan readie to doe his will Seeing therefore our good God hath so dearely loued vs who were altogether vnworthie his loue and most worthie of his anger and heauie iudgements O why should not this flame of his loue towards vs kindle some sparkles of loue towards him againe who is in himselfe the chief goodnesse and to vs most kinde and gratious If for our sakes who were his abiect enemies hee hath not spared his owne sonne but gaue him to die for vs should wee not for his sake who is our chiefest friend bee as willing to part with our sinnes and to kill and crucifie all our carnall corruptions Neither can wee by any other meanes so cleerely shew our loue to God as by hating sinne which aboue al things in the world is most hatefull and odious vnto him and the onely cause which maketh him abhorre euen his excellent creatures so that though hee loued them as being his owne workes yet he detested them being defiled with the filthie spots of sin yea so odious is sinne vnto our righteous God that he could not chuse but punish it in his dearely beloued sonne who bare our transgressions and sustained our persons and when there was no other way to subdue the power of sinne hee gaue it a mortall wound euen through the bodie of our blessed Sauiour and deliuered him to be crucified that by this meanes he might also kill and crucifie our corruptions Seeing therefore sinne is most odious and detestable in the eyes of God wee cannot better shew our loue towards him which his loue towards vs hath so well deserued than by hating and flying that which he so much abhorreth § Sect. 5 Secondly The second reason taken from Gods benefits Ephes 1.4 let vs call to our remembrance his innumerable benefits which are the vndoubted signes of his loue towards vs. First hee hath elected vs vnto eternall life that wee should be holy Seeing therfore he hath made special choise of vs amongst many who are reiected therfore let vs exceed others in a holy care of seruing him and auoiding those things which are displeasing in his sight hee also hath created vs to the end we should worship and serue him our Lord and Creator Act. 17.28 and therefore seeing we haue our being from him let vs in al our actions seeke his glorie and auoid sinne whereby he is dishonoured Yea hee hath not made vs the vilest of his creatures but reasonable men according to his owne image and likenes and therefore let vs not deface this glorious workmanship with the filthie spots of sinne He hath redeemed vs out of the cruell bondage of our spirituall enemies by giuing his sonne to be the price of our redemption and therefore seeing we are bought with a price so inestimable let vs not wilfully again make our selues the bondslaues of sinne and Sathan 1. Cor. 6.20 Luk. 1.74.75 2. Cor. 5.15 Rom. 6.6.8.18 but glorifie our redeemer in our bodies and in our soules seruing him in holinesse and righteousnesse all the daies of our liues He hath effectually called vs and selected vs out of the corrupt masse of mankinde and therefore let vs walke worthie our vocation 1. Thess 4.17 for God hath not called vs vnto vncleannesse but vnto holinesse He hath freely iustified vs imputing vnto vs Christs righteousnesse and pardoning all our sinnes both in respect of the guilt and punishment and therefore being made free from sinne let vs no longer liue therein but now become the seruants of righteousnesse and seeing he hath forgiuen much let vs also loue much labouring to manifest our loue by the fruites of holy obedience Luk. 7 47. He
more sure to perseuer in that grace which we haue receiued vnto euerlasting life than Adam in the state of innocencie for he stoode by his owne strength which though it were great yet it was finite but we by the almightie power of God he by the vertue of his owne free will which was mutable and subiect to alteration but we by the will of God which being immutable admitteth of no change § Sect. 3 But let vs come more specially to speake of this maine controuersie betweene the true Christian and the enemies of his saluation the state whereof standeth thus The state of the Controuersie whether hee that is elected in Gods eternall counsaile and is effectually called that is seuered from the world giuen to Christ and ingrafted into Christ by the spirit of God and a liuely faith iustified sanctified and indued with the sanctifying gifts and graces of Gods spirit may after all this fall away lose the spirit of God and the graces thereof and become as prophane and wicked as euer he was before his conuersion lose also his iustification be cut off from the bodie of Christ and finally become a reprobate This the enemies of our saluation affirme but we denie as being a thing impossible not in regard of our owne strength constancie or great measure of grace which wee haue receiued but in respect of Gods will and power who vpholdeth vs Christs intercession who prayeth for vs and Gods holy spirit alwaies dwelling in vs wherby we are so strengthened and confirmed that al the power of hell cannot preuaile against vs. § Sect. 4 This our assertion we will first confirme by vnfallible reasons The first argument grounded vpon Gods wil considered in his decree of election and afterwards answere the contrary obiections which are made against this truth by the enemies of our saluation The reasons which may be alledged for this purpose are many the first sort are taken from Gods owne nature as it is described in his word and exercised in his workes towards vs. As first we may be assured of our perseuerance because it is grounded vpon Gods will which may be considered either in his secret counsaile and decree of election or in his will reuealed in his word From the first wee may thus reason Whomsoeuer the Lord in his eternall counsaile hath elected to euerlasting life they shall most certainly be saued and perseuere in the meanes tending thereunto which are no lesse contained in Gods decree than our saluation it self But the Lord in his eternall counsaile hath elected all the faithfull vnto eternall life And therefore nothing can hinder their saluation nor yet their perseuerance without which it is impossible they should be saued The first part of this reason is cleere and manifest for not to effect that which one hath decreed and purposed argueth either impotencie and want of power or vnconstancie neither of which without blasphemie can bee ascribed vnto God Iere. 32.17 Psalm 115.3 for there is nothing hard vnto him Iere. 32.17 but he doth whatsoeuer he will Psal 115.3 Matth. 19.26 Iob. 42 2. yea euen those things which vnto men are impossible are possible vnto him Mat. 19.26 for he can doe all things Iob 42.2 Neither is the will of God mutable for this argueth a want of wisedome Psal 145.5 whereas his wisedoms is infinite and knoweth no end Psal 145.5 and hee perfectly seeth and knoweth all things in one view Heb. 4.13 past present and to come Heb. 4.13 and therfore we may conclude with the Apostle that the purpose of God in his election remaineth sure Rom. 9.11 Rom. 9.11 and the foundation of God that is his vnchangeable decree continueth firme 1. Tim. 2.19 and hath this seale The Lord knoweth who are his 2. Tim. 2.19 Whosoeuer then are elected they shall most certainly be saued neither is it possible that they should fall away as our Sauiour implieth Matth. 24.24 whereas he saith that the false Prophets should shew such great signes that if it were possible they should deceiue the very elect Noting hereby that this is altogether a thing impossible that they should be deceiued and seduced with false Christs and false Prophets The second part of this reason namely that all the faithfull are elected is also of most vndoubted trueth for whosoeuer haue a true faith they are iustified whosoeuer are iustified are also effectually called elected and shall be glorified What said I shall be nay are alreadie glorified as the Apostle affirmeth Rom. 8.30 to note the vndoubted certaintie of their saluation Rom. 8.30 Moreouer the Apostle maketh faith an inseparable fruite of our election and proper and peculiar vnto the elect Tit. 1.1 Act. 13.48 calling it the faith of Gods elect Tit. 1.1 And Act. 13.48 it is said that as many as were ordained vnto eternall life beleeued where hee maketh Gods election the cause of faith And contrariwise our Sauiour telleth vs that they beleeue not Ioh. 10.26 who are not his sheepe Ioh. 10.26 So that it is manifest that those who beleeue are elected and those who are elected shall be saued § Sect. 5 The second reason may be taken from his wil reuealed in his word for whatsoeuer God thus willeth that shall most certainly come to passe The second reason grounded on his will reuealed Ioh 6.39.40 but God willeth that all should haue euerlasting life whom he hath giuen to Christ in which number are all those who are effectually called as our Sauiour testifieth Ioh. 6.39 And this is the fathers will which hath sent me that of all which he hath giuen me I should lose nothing but should raise it vp again at the last day And he willeth likewise that he that beleeueth in the sonne should be saued as it is vers 40. And therefore those who are effectually called and beleeue in Christ cannot possibly perish but shall most certainly haue eternall life § Sect. 6 The third reason may bee taken from the constancie and immutabilitie of God both in his loue towards vs The third reason taken from Gods immutabilitie in his loue and also in his gifts In the former respect wee may thus reason Whomsoeuer the Lord loueth with a constant and immutable loue those shall most certainly be saued seeing it is the nature of loue to desire the good of the partie beloued and to seeke his welfare as much as it can but the Lord loueth his faithfull ones with a constant and perpetual loue as himselfe testifieth Iere. 31.3 Iere. 31.3 I haue loued thee with an euerlasting loue therefore with mercie haue I drawne thee So Ioh. 13.1 Forasmuch as he loued his owne which were in the world Ioh. 13.1 vnto the end he loued them And therefore all the faithfull may assure themselues that they shall be saued and being once assured of Gods loue they may with the Apostle bee vndoubtedly perswaded that nothing in the world shall
from the loue of Christ vers 35. from the loue of God in him Whosoeuer therefore with Paul beleeueth that Christ died for him that God freely iustifieth him through Christs merits and that our Sauiour fitteth at the right hand of his Father to make intercession for him he may be assured of Gods loue and consequently of his election Secondly Paul speaketh this not of himselfe alone but also of all the faithfull and therefore he vseth the plurall number I am perswaded that nothing shall be able to separate vs. So Eph. 3.12 the Apostle saith that wee haue through Christ boldnesse and entrance with confidence by faith in him Eph. 3.12 Heb. 4.16 and 10.22 And Heb. 4.16 he exhorteth vs to goe boldly vnto the throne of grace that wee may receiue mercie c. And chap. 10.22 Let vs draw neere with a true heart in assurance of faith c. But I would faine know what entrance with confidence what boldnesse and assurance of faith when we draw neere vnto God and present our selues before his throne of maiestie if we remaine doubtfull of his loue and our election So Heb. 6.19 he saith that our hope is a sure and stedfast anchor of the soule Heb. 6.19 but what certaintie or stedfastnes is there in it if it wauer and stagger through doubtfulnes so often as wee looke vpon our sinnes and vnworthinesse The Apostle Peter also doth tell vs that the trust which we haue through Iesus Christ must be perfect 1. Pet. 1.13 that is entire and perpetuall till we enioy the thing which we hope for 1. Pet. 1.13 And 2. Pet. 1.10 he exhorteth vs to vse all diligence that we may make our calling and election sure which if we could not doe he should perswade vs to the vndertaking of a needelesse labour Nay he plainely assureth vs that if we doe these things to wit if we ioyne vertue with our faith and with vertue knowledge and with knowledge temperance and with temperance patience and with patience godlinesse and with godlinesse brotherly kindnesse and with brotherly kindnesse loue we shall neuer fall because these are effects and vndoubted signes of our election And the Apostle Iohn would not haue it a matter doubtfull whether we are elected and shall be saued or no but certainely knowne and vndoubtedly beleeued and therefore he aimeth principally at this marke and propoundeth this as the chiefe end of his epistle namely to shew how we might know ordinarily and be fully assured that we are beloued of God 1. Ioh. 3.14 elected and shall be saued So 1. Ioh. 3.14 We know that we are translated from death to life because we loue the brethren And therefore in the latter end of his epistle he saith that he had written it to this end that we might know that we haue eternall life chap. 5.13 and 5.13 Seeing then the Scriptures doe commend vnto vs a stedfast and assured faith whereby we particularly are assured and perswaded of our election and saluation notwithstanding our sinnes and vnworthinesse therefore let not the tempter perswade vs to cast away this certaine perswasion and to wauer in doubting but let vs say with the Apostle Paul 2. Tim. 1.12 2. Tim. 1.12 Though I am vnworthie yet I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue committed to him § Sect. 5 But against that which hath been said the tempter obiecteth An obiection grounded vpon the indefinitnesse of Gods promises answered that the promises of the Gospell are generall and indefinit and therefore no man can gather out of them any certaine assurance of his particular election I answere that this consequence is false for out of a generall and indefinit proposition we may truely and by the lawes of reason gather and inferre a particular conclusion though not contrariwise For example if I thus conclude all men are reasonable creatures but I am a man therefore I am a reasonable creature it is rightly and truely inferred Though therefore the promises of the Gospell be contained in generall propositions yet may euery faithfull man as certainely conclude that they belong vnto him as if they were particularly applied vnto him by name Ioh. 3.16 For when the Lord by his ambassadors maketh this generall proposition in the preaching of the word whosoeuer truely beleeue in Christ they are all elected vnto euerlasting life the faithfull hearer maketh this assumption in his minde but I by the grace of God and by the preaching of his word made effectuall by his spirit haue a true faith begotten in me whereby I beleeue in Christ my Sauiour and therefore Gods promise of life and saluation belongeth vnto me And thus also doth the conscience of man out of the generall curses of the law conclude that he is accursed for when the law deliuereth this proposition in generall Cursed is euery one who abideth not in all things which are written in the booke of the law to doe them Deut. 27.26 Gal. 3.10 euery particular man maketh this assumption in his owne conscience but I haue not continued in all to doe it nay in stead of doing all I haue neglected all in sted of continuing in obedience I haue been continually disobedient in sted of doing the duties commaunded I haue committed the sinnes forbidden and therefore by the sentence of the law I am accursed So that though both the threatnings of the law and the promises of the Gospell be generall and indefinit yet doth euery mans conscience truely informed by Gods word gather out of them most certaine particular conclusions § Sect. 6 But here the tempter will obiect further That we may be assured that we are the faithfull vnto whom the promises of the Gospell are made it is true indeede that euery faithfull man may apply the generall promises of the Gospell vnto himselfe but all the question is whether thou canst know that thou hast faith or no seeing many who continue in their infidelitie bragge most of their faith I answere that it cannot be denied but that many are deceiued by contenting themselues with their carnall securitie in stead of a liuely faith but hence it followeth not that because many are deceiued with an opinion of faith therefore those that beleeue indeede cannot be assured that they haue faith no more then this followeth some men dreame that they are rich and are not so indeede when they awake therefore no man knoweth whether he be rich or no for what is their secure opinion but an idle dreame of their owne braines which hath no warrant out of Gods word where as faith certainely and euidently perswadeth and like a candle doth not only manifest other things but also it selfe appeareth by his owne light So that as a man who seeth and feeleth the fier and the heate thereof doth certainly know that hee seeth and feeleth it so he that beleeueth in Christ doth know that he