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
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
that he is not beloued of God but subiect to his wrath and heauie displeasure And this he inforceth by two sorts of arguments the one drawne from his manifold corruptions whereby hee is vnworthie of Gods loue the other from those grieuous afflictions and crosses which the Lord in this life inflicteth on him both which he thus vrgeth against him Canst thou vild wretch conceiue the least hope that thou art beloued of God Why doe but take a view of thy selfe and thou shalt see that originall corruption hath ouerspread both thy bodie and soule like a filthy leprosie vnto which thou hast added actuall transgressions more in number than the haires of thy head or the starres of heauen for daily nay hourely thou omittest some dutie which thy God hath commanded thee and committest some sinne which hee hath forbidden Can therefore the Lord who abhorreth wickednesse loue the wicked canst thou obtaine his fauour and yet doest nothing but displease him He that loueth God keepeth his commandements but thou by transgressing them all doest shew that thou louest him not and will the Lord loue them who hate and rebell against him Can iustice it selfe loue wickednes and perfect holinesse impure corruption No verely for in his word hee hath threatned his wrath against all such notorious sinners and hee is no lesse true in his threatnings than in his promises But if all this will not perswade thee that the Lord abhorreth thee yet at least bee perswaded by thine owne experienc For hath not thy iust God begunne already to make thee taste the cuppe of his wrath of which hereafter thou shalt drinke in full measure hath hee not spoyled thee of thy goods taken away thy good name made thee an abiect amongst men afflicted thee in body with grieuous and continuall sicknesse and filled thy soule full of horror and despayre Is not thy conscience stung with sinne and hath not the poyson thereof drunke vp thy spirit Doest thou not plainely apprehend his wrath and is not thy soule as it were set vpon the racke so that there is not one part of thee either of body and soule which is not full of misery and wretchednesse Doe not therefore fondly flatter thy selfe with a vaine opinion of Gods loue but beleeue if not my words yet at least thine owne senses and seeing thou hast no hope of Gods loue if thou beest wise loue thy selfe follow thy pleasures eate and drinke and cheere vp thine heart and doe not vainely macerate and turmoyle thy selfe in labouring after impossibilities and in striuing for the assurance of Gods loue of which when thou hast done what thou canst yet shalt thou neuer be assured § Sect. 4 And thus you see the manner of Sathans temptations How we may answere the former temptation whereby he laboureth to perswade vs that we are out of the loue and fauour of God against which we must most carefully arme our selues as being most odious and iniurious vnto God and most pernicious vnto our owne soules It is most iniurious vnto God if we doubt of his loue towards vs seeing he hath giuen vs innumerable pledges and most certaine testimonies thereof and omitted nothing which might doe vs good He hath created vs after his owne image he hath continually preserued and sustained vs giuing vs our meate in due season and oft time hath succoured and defended vs before we craued his helpe but which is more he hath giuen his dearely beloued sonne to dye a bitter death to redeeme vs out of the hands of our spirituall enemies and to the end we should be made partakers of Christ and all his benefits he hath giuen vs his word and made his couenant with vs that in Christ he will be our God and we his people he our father and we his children And least yet there should be any place left to doubting he hath added to his word his sacraments which like seales may assure vs of his loue and fauour What iniurie therefore shall we offer vnto God if notwithstanding all this we doubt of his good will of which he hath assured vs by so many pledges testimonies and seales We know that a kinde friend will take it most vnkindely if after he hath heaped vpon a man innumerable benefits and shewed all testimonies of true loue hee notwithstanding doubt of his good will and suspect his friendship and so surely the Lord will take it ill at our hands and thinke himselfe much abused if after he hath bestowed such infinite benefits euen his dearely beloued sonne to dye for vs we now suspect his good will and growe iealous of his loue if we doubt of his loue who is loue it selfe as the Apostle speaketh 1. Iohn 4.8 § Sect. 5 But against this which I haue said there are two obiections That carnall men haue no assurance of Gods loue though they boast thereof the first is made by the worldling the other by Sathan The worldly man will say that the Lord hath made him also partaker of all these benefits and therefore there is no cause why he should doubt of his loue nor any reason why he should be censured or condemned for his faith I answere that he is not reprehended for his perswasion of Gods loue nor for his assurance of Gods promises in Christ but for his boasting of this faith perswasion and assurance whereas there is nothing in him in truth but a dead carcase of faith carnall security and vaine presumption For true faith purifieth the heart Acts 15.9 and worketh by loue Gal. 5.6 it is plentifull in good workes and prouoketh vs to performe all good duties to God and our neighbours and it is impossible that wee should be truely perswaded of Gods loue and not loue him againe it cannot be that we loue God if we shew no care in glorifying his name by letting our lights shine before men nor any desire to performe obedience to his will For as our Sauiour saith He that loueth me keepeth my Commaundements and he that loueth me not keepeth not my words as it is Iohn 14.23 24. If therefore we liue in our sinnes without repentance if we make no conscience of our waies and shew no zeale in glorifying Gods name if our faith be destitute of the fruites of good workes then is our perswasion but fond presumption our assurance carnall securitie our faith dead and like a carcase which breatheth not as Iames speaketh chap. 2.26 Wee doe not then reprehend any for being perswaded of Gods loue gathering his assurance out of Gods manifolde mercies and innumerable benefits bestowed on his Church nay contrariwise wee affirme that notwithstanding all our sinnes and vnworthinesse we are to be perswaded of Gods loue in Christ yea and to beleeue against beleefe and to hope against hope when as there is no ground or reason of either in our selues but this we maintaine that whosoeuer hath this assurance and faith in the least measure begunne in him doth truly loue
spirit working in vs for by nature wee are dead in our sinnes and the children of wrath as well as the vnbeleeuing heathen or most prophane worldling Eph. 2.1.3 Eph. 2.1.3 By nature we are not able so much as to thinke a good thought or to will that which is good no more than those who remaine in the state of condemnation as appeareth 2. Cor. 3.5 Phil. 2.13 but it is our Sauiour Christ 2. Cor. 3.5 Phil. 2.13 Eph. 3.25.26 who so loued his Church that he gaue himselfe for it that he might sanctifie it and cleanse it by the washing of water through the word c. as it is Eph. 5.25.26 So that when we haue attained to the highest measure of sanctification that wee can possibly attaine vnto we must in all humilitie confesse with Paul 1. Cor. 15.10 that by the grace of God we are that we are as it is 1. Cor. 15.10 Neither must wee attribute any thing in the worke of our saluation vnto our sanctification and good workes but ascribe all to the free grace and vndeserued loue of God in Christ whereby we are sanctified and stirred vp to new obedience who were altogether polluted yea dead in our sinnes so that our sanctification and worthinesse is not the cause of Gods loue and mercie towards vs but his loue and free goodwill is the cause of our sanctification and maketh vs who were vnworthie in our selues worthie in Christ of his loue and fauour And therefore we must not measure Gods loue by our worthines and abundance of grace as being a cause thereof nor despaire of his fauour and mercie when wee see our vnworthines and weaknes in sanctifying graces for these are no causes of his loue but effects and consequently when wee want them altogether though there be no cause of hope whilest we remaine in this state yet wee are not vtterly to despaire for the time to come seeing the Lord in his good time may begin his good worke in vs and when it is begun and we haue receiued the least measure of sanctification euen a desire and holie endeuour to liue in holinesse and righteousnesse wee may be assured that it is Gods worke which he hauing begun will finish and accomplish Phil. 1.6 according to that Phil. 1.6 In the meane time let vs possesse our soules with patience and with a quiet and peaceable minde labour after the increase of grace vsing all good meanes ordained of God for this purpose submitting our selues in regard of the measure of grace which wee doe desire to his good will and pleasure who will dispose of all so as shall be most for his glory and our good And in any case let vs beware that wee doe not so impatiently and violently desire encrease of more grace as that in the meane time we forget to be thankfull to God for that wee haue turning our songs of praise for Gods great benefits into murmuring and repining Let vs not be like vnto rich misers who haue their mindes so intent vpon the getting of that riches they haue not as that they forget to enioy and take comfort of that they haue let vs not resemble those vnthankful men who when they haue receiued many benefits doe still desire more and when their desires are not presently satisfied vngratefully murmure against their benefactors as though they had receiued nothing but let vs make vse of those graces which we haue receiued to Gods glory our comfort let vs desire more that we may more glorifie him with his own gifts and though our desires be not presently satisfied let vs not fall into impatiencie but submit our selues vnto his goodwill and pleasure and be truly thankfull for that portion of grace which it hath pleased him of his abundant mercie to bestow vpon vs. § Sect. 6 Lastly Our owne worthinesse no cause of our saluation Rom. 6.23 Eph 2.8 Tit. 2.11 our saluation it selfe dependeth not vpon our owne worthinesse but vpon Gods free mercy and vndeserued loue for saluation is the free gift of God and not the wages of our owne worthinesse as death is the wages of sinne as appeareth Rom. 6.23 And wee are saued by grace through faith and that not of our selues it is the gift of God as it is Eph. 2.8 And the Apostle telleth vs Tit. 2.11 that the grace of God bringeth saluation and teacheth vs to denie vngodlinesse and worldly lusts and that wee should liue soberly and righteously and godly in this present world so that our forsaking sinne and imbracing holinesse and righteousnesse is not the cause of our saluation but the grace of God by which all these effects are also wrought in vs. But most plaine is that of the Apostle 2. Tim. 1.9 where he excludeth our owne workes and worthinesse 2. Tim. 1.9 to the end he might ascribe the whole worke of our saluation to Gods grace and goodwill Who hath saued vs saith he not according to our workes but according to his own purpose and grace So Tit. 3.5 Not by the works of righteousnesse which we had done Tit. 3.5 but according to his mercie he saued vs by the washing of the new birth and renuing of the holy Ghost Seeing therefore Gods loue is not grounded vpon our owne worthinesse seeing he electeth redeemeth calleth iustifieth sanctifieth and finally saueth vs of his meere mercie and free goodwill without any respect of our owne merits or good workes let vs not restraine the infinite loue of God to our deserts nor measure his vnmeasurable goodwill by the short ell of our owne merits but as the Lord hath freely loued vs so let vs acknowledge his free and vndeserued loue and relie wholy thereupon notwithstanding our vnworthinesse seeing our worthinesse is no cause of his loue but it is his loue which maketh vs and will surely make vs worthie to be beloued if we rest wholy vpon him in Christ by a true and liuely faith For so much as we despaire in respect of our own vnworthinesse so much would wee ascribe to our owne worthinesse and looke how much we attribute vnto our selues in the worke of our saluation so much wee detract from Gods free mercie and Christs merit and therefore let vs humbly acknowledge our owne vnworthinesse and become nothing in our own eyes that we may wholy rely vpon God that hee may bee all in all For well worthie are we to thirst if wee leaue the fountaine of liuing waters and dig vnto our selues broken cesternes which will hold no water Iere. 2.13 well worthie are we to fall into the gulfe of despaire if we forsake the firme pillar of our saluation Gods mercie and Christs merit relying and resting vpon the broken staffe of our owne righteousnesse well worthie are we to be damned if wee enuie the Lord the praise and glorie of our saluation desiring rather to ascribe it vnto our selues § Sect. 7 But here the tempter wil obiect that God is iust and
why dost thou reiect my soule Psal 88.14 and hidest thy face from me 16. Thine indignation is gone ouer me and thy feare hath cut me off 77.8.9 The like complaint he taketh vp Psal 77.8.9.10 Neither had the Prophet in these times alwaies the spirit of supplication and prayer but sometime the grieuousnesse of his paine did shut his mouth so as he could not confesse his sinne Psal 32.3.4 nor humble himselfe before his God though through the waight of affliction his bones were consumed and he roared for griefe all the day long as appeareth Psalm 32.3.4 So Ieremie seeing the word of God contemned Ierem. 20.14.15.18 and himselfe who was Gods ambassador despised could not beare it but bursteth out into great impaciencie cursing the day of his birth and euen the man that brought newes thereof to his father because he was borne to see labour and sorrow and that his daies should be consumed with shame Ierem. 20.14 15.18 If therefore we iudge of Iob Dauid and Ieremie acording to their outward behauiour and their owne inward feeling in the time of afflictions and in the combate of temptations we should thinke them voyde of faith impatience and destitute of all assurance and hope of Gods loue and fauour but the Scriptures teach vs otherwise propounding them vnto vs as patternes of patience and true godlinesse and themselues also at other times doe shew their singular faith patience and the rest of the graces of Gods spirit Seeing then this is not our case alone but the state of Gods dearest children let vs not beleeue the tempter telling vs that we are not Gods children because we see not Gods graces so plainely in the time of temptation and triall but contrariwise bewray our impatiencie and other corruptions but let vs be truely humbled in the sight of our infirmities laboring and striuing to reforme them and iudge of our state not as we finde it in the time of the conflict but as it was or is before or after the combate is ended § Sect. 10 Lastly the tempter obiecteth The obiection out of Eccles 9.1 answered and hath stirred vp his wicked instruments the enemies of Gods truth to defend that though wee are not wholy to despaire of Gods loue yet wee must doubt thereof and to this purpose they alleadge that saying Eccles 9.1 which they reade thus I haue handled all these things in my heart that I might curiously vnderstand Iust and wise men and their workes are in the hand of God and notwithstanding a man knoweth not whether he be worthie of loue or hatred but all things are kept vncertain for the time to come c. I answere that if Gods loue or hatred did depend vpon our owne vnworthinesse wee might well doubt nay I will say more wee might iustly despaire of his grace and goodwill and certainly assure our selues that we were hated and abhorred of God for this if any thing wee haue deserued But the truth is that as Sathan tempting our Sauiour and quoting scripture for his purpose left out that which made against him so here by his instruments assaulting his members he addeth to the scriptures that which maketh for him for neither in the Hebrew which is the originall nor in the Greeke translation is there any one word of our worthinesse or vnworthinesse but thus it is in the text as it is truly translated in our Bibles No man knoweth either loue or hatred of all that is before them and whereas they reade the words following thus But all things are kept vncertain for the time to come they most grosly depraue the text which is thus to be read as wee haue it translated All things come alike to all and the same condition is to the iust and the wicked and thus also doth Arias Montanus one of the most learned amongst themselues translate it Neither wil their corrupt translatiō stand with the sense and truth of the place for as he saith no man knoweth whether he be worthie of loue so also that no man knoweth whether he be worthie of hatred but this is vtterly false for so should wee say that wee could not know whether the Sodomites for their filthinesse the Canaanites for their idolatrie Iulian for his apostasie were worthie to be hated of God whereas the scriptures witnesse the cleane contrarie and euen they themselues doe confesse that they who desperatly giue ouer themselues into all sinne and wickednesse are not to doubt but that they are worthie of Gods anger and heauie displeasure why therefore on the other side may not those who are truly conuerted vnto God and indued with a liuely faith which worketh by loue be assured of Gods loue and fauour seeing he hath assured them hereof in his word Nay in the same chapter vers 7. their corrupt exposition is ouerthrowne for there he biddeth vs to eate our bread with ioy and to drinke our wine with a cheereful heart for God now accepteth our works Now though God did indeede accept ourworkes yet wee could not be moued to ioy and cheerefulnesse of heart hereby vnlesse also we might be assured of his acceptation But let vs examine these words and shew the true sense of them The exposition of Eccles 9.1 There are two expositions giuen which may stand with the analogie of faith and the circumstances of the text For some vnderstand these words not of Gods loue or hatred but of mans loue towards those things he desires and of his hatred towards those things he flieth and then this is the sense of the place A man knoweth not whether those things which he loueth as pleasures honours and riches or those things which hee hateth namely crosses and afflictions shall happen vnto him because they are not disposed by his owne power but by the prouidence of God who giueth these outward things indifferently to all both iust and vniust So that if the words are thus to be vnderstood there is no shew of reason in the Papists exposition Secondly let it be granted that it is to be vnderstood of Gods loue towards vs yet it will make nothing for their purpose for then this is the plaine sense of the words no man can know whether hee bee loued or hated of God by these common outward things which happen alike to al and in respect whereof there is the same condition to the iust and the wicked and to the pure and polluted to those that worship God and those that worship him not there is no iudgement that can bee giuen either of our selues or others in respect of our outward state for sometime the iust are poore the vniustrich the wicked aduanced to honour and the godly afflicted and persecuted For example Esau enioyed his delights and plentie of all things Iacob like a poore pilgrime went into a strange countrie hauing no other riches but his clothes on his backe and his staffe in his hand when he was come amongst his
beleeueth indeede yea as much more certaine is this knowledge as the knowledge of faith grounded vpon Gods word which is infallible is more certaine than the knowledge of the senses which are often deceiued Furthermore if we could not be assured that we haue faith then to what purpose serues the admonition of the Apostle 2. Cor. 13.5 2. Cor. 13.5 Try your selues whether you are in the faith examine your selues know you not your owne selues how that Iesus Christ is in you except ye be reprobates In which words the Apostle plainely implieth that we may know that we haue a true and liuely faith or els this triall and examination were vaine nay hee plainely saith that we may know that Christ is in vs except we be reprobates and consequently that we haue faith for this onely is the hand whereby we apply Christ vnto vs and all his benefits 1. Cor. 11.28 So 1. Cor. 11.28 the Apostle willeth vs to examine our selues before we come to the Lords table that so we be not vnworthie guests in which examination the chiefe thing which we are to respect is whether we haue a true faith for this is the mouth of the soule whereby we feede vpon the body and blood of our Sauiour Christ and therefore vnlesse we can know whether we haue faith when we are truely indued therewith this admonition of the Apostle were to no purpose neither can we haue any assurance to our owne soules that we are worthie guests of the Lords table and consequently we rest doubtfull whether we receiue the Sacrament to our spirituall good and saluation or to our iudgement and condemnation Thirdly we are assured of this by Gods word that whatsoeuer is not done of Rom. 14.23 faith is sinne Rom. 14.23 Heb. 11.6 And without faith it is impossible to please God Heb. 11.6 If therefore we cannot be assured that we haue faith we can haue no assurance that our best actions our calling vpon Gods name our hearing of his word and all other duties of pietie and iustice are any better than sinnes and odious in Gods sight whereof it must needes follow that these actions how good so euer in themselues will be done of vs in doubting because we know not whether they be done in faith and being done doubtingly they become sinnes indeede and therefore displeasing in Gods sight Lastly if I can know whether I beleeue a man vpon his word and whether I trust and rely my selfe vpon his promise or no why may I not much more know whether I beleeue Gods gracious promises made vnto all repentant sinners and amongst the rest vnto my selfe namely that for the obedience and merits of Christ I shall haue remission of my sinnes and euerlasting life seeing this faith is not out of our selues but a gift of God wrought in vs by his holy spirit which is not idle in vs for it puâ—ifieth the heart and worketh by loue it mooueth vs to hate and flie from those sinnes we haue loued and to imbrace and loue that holinesse and righteousnesse of life which heretofore hath been loathsome vnto vs. As therefore the fier is knowne by his heate the sunne by the light the good tree by his fruites so when our cold hearts are inflamed with the loue of God and a feruent zeale of his glorie when our blinde vnderstandings are inlightned with the knowledge of God and of the true religion when we bring forth the fruites of our profession in a godly and christian life then may we certainely know that we are indued with a true and liuely faith § Sect. 7 But here the tempter will take occasion to perswade the weake christian and the troubled conscience A temptation grounded vpon our assurance of faith answered that he hath no faith seeing he doth not certainely know that he hath it nor discerneth these signes and fruites of faith in himselfe To this suggestion we are to answere that we doe not say that the weake christian may be assured at all times that he hath faith by his present sense for first when we are newly conuerted and the seedes of faith are sowne in our hearts we doe not presently discerne it but as the corne which is cast into the ground is for a time couered and after springeth vp the blade and then the eare so faith being sowen in our hearts which first like fallow grounds are plowed vp and as it were harrowed and broken with the threatnings of the law and apprehension of Gods anger due vnto our sinnes doth in the time of our humiliation and contrition lie couered so as we cannot discerne it till being more and more watered with the water of the spirit and the heauenly promises of the Gospell which in the preaching of the word like sweete dewes and pleasant showers distill vpon it it sendeth forth the blade namely an holy desire and earnest indeauour to serue God and afterwards the fruite euen a plentifull haruest in godlinesse and righteousnesse of life And secondly sometime after that faith is begun in vs and we haue seene the frutes thereof to our comfort it is after hid from vs againe as when either we wounde our conscience by committing some grieuous sinne against knowledge wittingly and willingly or when it pleaseth the Lord to exercise vs in the spirituall conflict of temptations for then sometimes it commeth to passe that our faith for a time lieth hid vnder the ashes of our corruptions and the cloude of our sinnes and the apprehension of Gods anger doth so ouershadow the eyes of our vnderstanding that we cannot discerne the beames of Gods loue and fauour shining vpon vs although when the conflict is ended our faith againe flameth out in the loue of God and zeale of his glorie and the louing countenance of the Lord shineth graciously vpon vs when these cloudes of temptations are ouerpast And therefore though we do not certainely know our faith by the fruites therof either soone after our conuersion or in the time of temptation yet this must not discourage vs because these are no fit times to iudge thereof onely when we want this knowledge and full assurance let vs vse all good meanes ordained of God that we may attaine thereunto if we neuer had it or recouer and againe renew it if after we haue once had it we lose the sense and feeling thereof either by falling into hainous sinnes or by the violence of Sathans temptations CHAP. VII That we may be assured of our election prooued by diuers arguments § Sect. 1 ANd thus haue I shewed by plaine testimonies of scriptures First because the Gospell manifestly sheweth that we are elected that we may infallibly be assured of our election now I will also prooue the same by strong arguments drawne from the same fountaine First therefore we may thus reason Whatsoeuer is manifestly shewed vnto vs in the Gospel that we are bound to beleeue and of that we may be assured but
and shall be saued notwithstanding that they liue in their sinnes without repentance making no conscience of their waies nor indeauoring to serue the Lord in holinesse and righteousnesse of life then is it not the testimonie of Gods spirit but a presumptuous phantasie and a secure and carnall imagination for the testimonie of Gods spirit in the conscience is the same with the testimonie of the word and therefore it doth not beare witnesse nor giue any assurance that they are saued which Gods word pronounceth to bee in the state of damnation When therefore this testimonie is giuen in a faithfull man and agreeable to Gods word it is the testimonie of the spirit which sealeth vs in the full assurance of that wee beleeue according to that Ephesians 1.13 where the Apostle saith Eph. 1.13 that after the faithfull had receiued the word of truth euen the Gospell of their saluation and beleeued therein they were sealed with the holy spirit of promise But those who make no conscience of hearing the Gospell preached and when they heare it doe not beleeue it nor apply it to themselues by a true and liuely faith nor bring foorth any fruites thereof in a holie and Christian life they haue neither faith nor Gods spirit and therefore if they haue any perswasion of their election and saluation it is not the testimonie of Gods spirit but their owne phantasie and a vaine opinion arising from carnall securitie and presumption § Sect. 6 Secondly Another means to discerne the testimonie of the spirit the testimony of Gods spirit may hereby bee knowne first in that it throughly perswadeth the faithfull of their election and saluation secondly by the manner of perswading them thirdly by the effects of this testimonie and perswasion For the first the spirit of God doth not only giue this bare testimonie that wee are elected adopted and shall be saued but also doth fully perswade vs hereof as being a thing most certaine and without question So 1. Cor. 2.12 the Apostle saith that wee haue receiued the spirit of God 1. Cor. 2.12 that wee might know the things that are giuen to vs of God And Eph. 1. 17 18. Gods spirit is called the spirit of wisedom and reuelation Eph. 1.17.18 which doth inlighten the eyes of our vnderstanding that we might know what the hope is of his calling and what the riches of his glorious inheritance is in the Saints and what is the exceeding greatnesse of his power particularly towards vs that beleeue according to the working of his mightie power So the Apostle Iohn saith 1. Ioh. 3.24 hereby we know that Christ abideth in vs euen by the spirit which he hath giuen vs 1. Ioh. 3.24 So that wee may be assured that we haue Gods spirit therby be throughly perswaded that Christ dwelleth in vs and consequently that wee are elected and shall be saued And chap. 4.13 Hereby know wee that we dwell in him and he in vs and 4.13 because he hath giuen vs of his spirit And the Apostle Paul by the spirit of God was so stedfastly assured of Gods loue that he professeth that he was firmely perswaded that nothing could separate him from it Rom. 8.38 39. Rom. 8.38 39. So that the spirit of God throughly perswadeth the faithfull that they are elected and shall be saued whereas the wicked who are destitute of Gods spirit may wel haue a fond opinion and a foolish conceit that they are highly in Gods loue and elected to saluation through carnall securitie and vaine presumption but they are neuer throughly perswaded hereof for when any affliction of bodie or minde is inflicted on them their vaine perswasion vanisheth away and nothing remaineth but doubting which in the end bringeth them to vtter desperation But here the tempter will take occasion to discourage the weake Christian and to perswade him that he hath not Gods spirit seeing he doth not feele in himselfe this firme perswasion of Gods loue and his election and saluation The perswasion of the spirit not alwaies discerned in our sense and feeling To which we are to answere that Gods spirit doth throughly perswade although not at all times neither in our present sense and feeling for immediatly after our conuersion when wee are newly regenerate and like new borne babes in Christ the motions of the spirit are but weake in vs and we are not skilfull in vnderstanding this heauenly language of the spirit wherewith we haue been altogether vnacquainted but the spirit waxing stronger in vs and we growing to a ripe age in Christ doth crie in our hearts Abba father and testifieth to our spirits that we are the sonnes of God which we then being better acquainted with this heauenly speech do well vnderstand and are throughly perswaded thereby And secondly when the poore Christian who hath receiued a great measure of the spirit is exercised in the spirituall conflict the hideous noise of Sathans temptations which like Cannon-shot sound in his eares and the tumultuous outcries of his owne passions doe so disturbe and wholie possesse him that he can not heare the voyce of the spirit perswading him that hee is the child of God till the skirmish bee past and the noise of temptations ceased and then againe as in former times hee heareth to his comfort the spirit of God perswading him of Gods loue and hereby hee is againe assured thereof So that wee are not to iudge of the hauing of Gods spirit in the time of our Christian infancie and spirituall nonage nor yet according to our present sense in the time of temptation but when wee are come to perfect age and when the conflict of temptations is ceased Secondly the testimonie of Gods spirit perswading vs of his loue and our election is knowne by the manner whereby it perswadeth vs namely it perswadeth vs hereof with arguments grounded vpon Gods word and drawne not from any worthinesse in our selues but from Gods free grace and vnderserued mercie and from the righteousnesse and merits of Christ whereas Sathan and our owne flesh neuer vse such reasons but either mooue vs to a bare and vaine opinion which hath no ground at all but selfe-loue which maketh men easily beleeue that which they desire or els with some arguments drawne from some outward common benefits bestowed indifferently vpon the good and bad or lastly from a pharisaicall conceit and false opinion of our owne worthinesse and deserts § Sect. 7 Lastly The 3. meanes to discerne the spirit namely by the fruites thereof the testimonie of Gods spirit is knowne and discerned by the effects thereof for after that it hath effectually perswaded vs that we are elected and the deare children of God we are mooued thereby to trust wholie in God and to loue him as our gratious father from which loue proceedeth a zeale of his glorie and a true hatred of sinne because thereby our heauenlie father is dishonored displeased with vs and a
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
as appeareth in the same place where this is added ' But he that hardneth his heart shall fall into euill as though hee should say that man is blessed which feareth the Lord for this will worke in him a conscionable care of auoiding sinne which is odious in the eyes of God and of imbracing holinesse and righteousnesse which being acceptable vnto God hee will reward with eternall blessednesse but hee that hardneth his heart and continueth in carnall securitie runneth headlong into the euill of sinne and consequently the euill of punishment euen euerlasting condemnation Thirdly whereas the Apostle Rom. 11.20 Rom. 11.20 exhorteth vs not to bee high minded but feare hee doth not meane that wee should doubt of our election and saluation but doth hereby beate downe our spirituall pride and opinion of our owne righteousnesse and holinesse whereby we are ready to insult ouer the Iewes as though we were chosen and preferred before them for some excellencie or worthinesse in our selues and so derogate from the free grace and goodnesse of God whereby he hath chosen vs without any respect of our deserts And that this is the meaning of these words appeareth in the eighteenth verse where he willeth the Gentiles not to boast themselues against the Iewes who were the naturall branches Neither doth the Apostle write this to the faithfull onely but to the whole Church of the Gentiles in which were many hypocrites and carnall men who contenting themselues with a bare name of Christians would insult ouer the Iewes whom God had cast off from being his Church and people whom he warneth not to be puft vp in pride as though in this respect their state were most secure and out of all danger for as saith he they were cast off for their infidelitie euen when they were naturall branches so shall you much more be reiected who being wilde branches were grafted in their places that is called to be the members of the visible Church if you continue in the like infidelity contenting your selues with vame confidence and fond presumption in stead of a liuely faith § Sect. 4 Fourthly Phil. 2.12 whereas the Apostle Phil. 2.12 doth exhort vs to worke out our saluation with feare and trembling he doth not hereby take away from vs assurance of our election and saluation but carnall securitie and selfe confidence that so despairing of our owne strength as being vnable of our selues to thinke a good thought or to will that which is good we may in all humilitie rest and rely our selues wholy vpon the Lord. And that this is his meaning appeareth by the reason which he adioyneth in the verse following for saith hee it is God which worketh in you both the will and the deede As though hee should say there is no reason why you should bee secure as though you were able to stand by your owne strength there is no cause why you should be lifted vp with fond presumption or be carried away with selfe confidence for of your selues you are not able so much as to will that which is good or to performe it though you should will it vnlesse it please the Lord of his owne good pleasure and free will to worke both in you and therefore respecting your owne infirmities and imperfections you should bee so farre from carnall securitie or selfe confidence that contrariwise you should continually feare least through your corruption you should be ouertaken of sinne and so displease the Lord which is your soueraigne King and gracious Father So that the Apostle doth not here exhort vs to doubt of our election and saluation but to a godly feare that we doe not fall into sinne he would not haue vs to doubt of Gods grace and free promises but of our own strength by which wee are altogether vnable to stand if hee leaue vs to our selues hee would not haue vs feare least wee should be reiected and damned after we are truely conuerted vnto God but least we fall into sinne and neglect that duety which we owe to our heauenly father Feare and distruct in our owne weakenesse and assurance of our election may well stand together These two therefore may well stand together for the more we distrust our owne weakenesse the more firmely we rest vpon the power and assistance of God and the more we rely vpon him the more sure we are of standing vnto the end the surer we are of Gods loue and fauour the more we loue him againe and the more we loue him the more fearefull we are to displease him the more we see our pronenesse to sinne the more we feare least we should fall into it and the more we suspect our selues the more earnestly we implore the assistance of Gods spirit whereby wee are inabled to withstand temptations And therefore Dauid ioyneth these together Psal 2.11 Serue the Lord in feare and reioyce in trembling Psal 2.11 noting thereby that Gods children feare yea euen tremble in regard of their owne infirmities and corruptions and yet at the same time they reioyce and are filled with consolation in respect of that full assurance which they haue of Gods loue and fauour and their election and saluation And as he ioyneth them in precept so also in his owne practise Psalm 5.7 Psalm 5.7 I will saith he come into thine house in the multitude of thy mercy and in thy feare will I worship towards thy holy temple so that at the same time when as hee was incouraged by the consideration of Gods great mercy to goe boldly and with a liuely faith vnto the throne of grace he was also touched with a godly feare in regard of his vnworthinesse and imperfections not that he doubted least hee should not bee accepted of God but least in worshipping of God hee should bewray his corruption and not doe it in that manner and measure which God requireth § Sect. 5 But against this it may be obiected that Iohn saith Obiection 1. Ioh. 4.18 Answere 1. Epist 4.18 There is no feare in loue but perfect loue casteth out feare c. I answere that there is a twofold feare mentioned in the scriptures the first is a seruile feare proceeding from incredulitie whereby men feare God as a scuere iudge who is ready to inflict on them those iust punishments which by their sinnes they haue deserued which feare is expelled when as we are assured of Gods loue and loue him againe The other is a sonne-like feare which is a fruite of faith whereby we doe not feare God as an enemy or an angry iudge but as a gracious Father whose displeasure we would by no meanes incurre not that we feare his wrath and vengeance as though it were ready to fall vpon vs but because we would not thus abuse his mercy and goodnesse towards vs nor doe any thing which might cause him to looke vpon vs with a frowning countenance or if we doe feare Gods iudgements it is as they are inflicted on another
enough he hath sworne it Because therefore the promise is sure and confirmed not according to our merits but according to his mercie let no man professe that with feare of which he cannot doubt Doubting proceedeth from pride and arrogancie But they further vrge that humble doubting is better than presumptuous assurance I answere first that their doubting is full of pride which maketh them looke for saluation in their owne worthinesse rather than in Gods free mercie and Christs merits secondly that our faith and certaine assurance is full of humilitie for wee freely confesse our owne vnworthinesse and dare not offer before the seate of Gods iustice any righteousnesse that is in vs as desiring in whole or in part to be iustified thereby nay rather we pray with the Prophet Psal 143.2 Enter not into iudgement with thy seruant for in thy sight shall none that liueth be iustified Psal 143.2 and though we know nothing by our selues yet doe we plainâ—ly affirme with the Apostle that we are not hereby iustified 1. Cor. 4.4 1. Cor. 4.4 But this humilitie doth not abate our faith and certaine assurance nay rather it doth confirme and increase it for it maketh vs to goe out of our selues as finding no hope of saluation whereupon we may rest and moueth vs to seeke for saluation in Christ who is such a sure ancorhold that whosoeuer pitch the ancor of their hope on him shall finde it sure and steadfast and whosoeuer build their faith on this foundation and corner stone the power of hell shall neuer preuaile against them § Sect. 2 Secondly they obiect that we are vnworthie of Gods loue Our vnworthinesse no cause why we should doubt of our election or to be elected and therefore we cannot be assured thereof I answere this were true if Gods election depended vpon our worthinesse and deserts but seeing the Lord respecteth not any thing in vs but elected vs freely of his vndeserued grace and meere goodwill our vnworthinesse in our selues may well stand with the assurance of our election for those who are most vnworthie neede not to doubt of Gods loue and their election and saluation so that they wholy rely vpon Gods mercie and Christs merits by a true and liuely faith forasmuch as they are not grounded vpon their worthinesse and therefore cannot be ouerthrowne by their vnworthinesse Notable is the saying of Austine to this purpose Tria inquit sunt quae sic roborant confirmant cor meum vt nulla me penuriae meritorum c. There are three things saith he which so strengthen and confirme my heart that no want of merits no consideration of mine owne vilenesse no estimation of the heauenly blessednesse can deiect me from the height of my hope vpon them my soule is surely setled Wilt thou know what they are I consider three things vpon which my hope wholy relieth to wit the loue of adoption Aug. Manual cap. 23. the truth of the promise the abilitie of performance Let now my foolish cogitation murmur as much as it will saying but who art thou or how great is that glorie or with what merits doest thou hope to obtaine it And I will boldly answere I know whom I haue beleeued and I am assured because God hath adopted me in great loue because he is true in his promise because hee is powerfull in performance for he may doe what he will § Sect. 3 Thirdly Weakenes of faith and certaintie may well stand together they obiect that our faith is weake and feeble and by reason thereof the faithfull aâ—…peareth by continuall experience are assaulted with doubting and grieuously shaken with Sathans temptations so as there can be no such certaintie of faith as we speake of To which I answere that weakenesse of faith is not opposed as contrarie to certaintie but to strongnesse and full perswasion and therefore weakenesse and certaintie may well stand together Neither doe we imagine such a certaintie of faith which is neuer shaken with doubting nor assaulted with temptations nay rather we teach that those whom God indueth with most faith he most exerciseth in the conflict of temptations like a wise captaine who setteth that souldier which is best armed and strongest to beare the brunt in the forefront of the battaile and the diuell is most readie to assault those who most resist him and most violently to strike where he seeth the shield of faith held vp to defend and therefore our Sauiour hath taught all his faithfull children to pray leade vs not into temptation but deliuer vs from euill But withall we affirme that though this weake faith be assaulted with Sathans temptations yet is it neuer ouercome though it bee opposed with doubting yet it neuer falleth from assurance and certaine perswasion though it bee sometimes shadowed and the shining light thereof dimmed yea though it be for a time hid and couered yet in it owne nature it remaineth firme and stedfast like the sunne which alwaies shineth though oftentimes by reason of the interposition of the cloudes or the earth we cannot discerne the beames thereof or like vnto the fire which being hid vnder the ashes doth retaine his naturall heate although we feele it not So our faith retaineth in it selfe his certaintie and assurance as it were his light and heate when as it is shadowed with the cloudes of doubting and couered vnder the ashes of Sathans temptations A weake faith doth as truely assure vs of our election as a stronger But it may be demaunded how a weake faith assaulted with Sathans temptations can coÌ„tinue certaine seeing the strongest 0 faith can doe no more but certainely perswade I answere that our certaintie respecteth not our faith it selfe but the obiect thereof namely Gods mercie and Christs merits and therefore seeing a weake faith doth as well apply vnto vs the mercies of God merits of Christ as a stronger therefore also it certainely perswadeth vs as well truely though not so strongly and fully of our election and saluation as a stronger doth So that when we haue the least sparke of faith it doth illuminate our mindes so as we can truely discerne the louing countenance of the Lord shining vpon vs though somewhat dimly and as it were a farre of euen as he that is pore-blind doth as certainely see the sunne as he who is most sharpe sighted though not so cleerely and as he who is in a darke dungeon doth discerne the light as surely at a little hole though he be compassed about with blacke darkenesse as he who is in the open fieldes so when we are as it were pore-blind and compassed about with the darke miste of ignorance yet by the dimme sight of faith we certainely discerne Gods loue and fauour shining vpon vs though the more we encrease in knowledge and faith the more cleerely we perceiue it till at last hauing attained vnto fulnesse of faith we see him neere at hand and as it were
nor any reformation at all of their former sinfull liues and therefore they thinke that they heare the worde of God without any profit nay that the more they heare it the more wicked and rebellious they are and that for this cause it were much better not to heare the worde at all for as much as it will but agrauate their sinnes and in crease their condemnation for hee that knoweth his maisters will and doth it not Luk. 12.47 shal be beaten with many stripes § Sect. 3 But let not such poore mourning soules depriue themselues of that true comfort which of right belongeth to them Consolations for such as complaine of their imperfections in hearing the word and to this end let them know first that this is a vsuall complaint of those children of God which profit most in hearing of the word though in truth they doe therein deceiue themselues for in cōplaining that they profit not they shew they profitt For whereas men naturally blinded with selfe loue and carnall securitie neuer discerne any such want and corruption in themselues and therefore though they profit nothing by hearing the worde of God yet it neuer troubles them nay they imagine that it is sufficient to present their bodies into Gods assemblies and to heare Gods worde with their outward eares though they vnderstand it not nor retaine it in memorie nor bring forth any fruits thereof these humbled soules by the hearing of the worde are freed from this selfe loue and carnall securitie and haue the blind eies of their vnderstandings opened so as they see their faultes and corruptions and haue their harde hartes softened so as they are grieued and displeased with them their wills also are in some good measure sanctified so that they earnestly desire to be freed from their corruptions and to heare the word of God with more profit whereby it appeareth that though they cannot profit so much as they desire yet they haue made a good progresse and the Lord in his good time will perfect that good worke which hee hath begun in them and the same spirit of God which hath wrought in them this desire of profitting by hearing the word will also accomplish it so open their dull eares and soften their hard harts that they shall profit and reape manifould fruites of the seede of the word which is sowed in the furrowes of their hearts In the meane while the Lorde may in his heauenly wisedome feed them for a time with a sparing hand to the end that hee may truly humble them vnder the sight and sense of their corruptions and that he may hereby so sharpen their appetites that they may with more hungering desire and earnest indeauour feed vpon the heauenly manna of his word but as this should increase their diligence so it should not decrease their hope and comfort for most assuredly when the Lorde hath a while whetted their stomacke and by pulling backe his hande mooued them more earnestly to desire and more highly to esteeme this precious foode of their soules he will fully satisfie their hungring desire nourish them in all spirituall graces and make them who are but babes strong men in Christ In the mean time let them not faint but wait vpon the Lorde bee strong and trust in him and hee will surely comfort their heartes as the psalmist speaketh Psal 27.16 § Sect. 4 Secondly wheras they complaine that they doe not after the hearing of the word Consolations for such as bewaile their want of feeling the fruits of their hearing perceiue in themselues any increase of knowledge faith or any sauing grace they are to knowe that howsoeuer no man ought to rest contented in this estate but are to laboure more and more not only to haue but also to discerne an increase of grace in them and a progresse in al vertue and godlinesse for otherwise though they may be the children of god who for a time liue in such a case yet they can not attaine vnto the assurance thereof nor feele the comfort of it in there owne consciences neuertheles there is no reasō why they shoulde despaire or bee vtterly discouraged for though they find no fruits of their hearing yet if in obedience to Gods commaundement they will with care and diligence continue still hearers of the word they shal vndoubtedly in the ende attaine vnto their desire and discerne in themselues a greate increase of grace and godlinesse Wee knowe that the seede doth not presently bringe foorth fruite when it is cast into the ground but first it seemeth to rott and perish and then it sprouteth vp in a greene blade and then it beareth an eare and a great increase and much fruite and so it fareth oftentimes in hearing the worde of God for at first it seemeth quite lost and perished being sowne in some groundes and yet afterwardes it bringeth foorth not onely a faire greene blade of an outward profession but also a greate increase of the ripe fruites of true godlinesse So also the sicke patient taking soueraigne physicke is not presently cured nay in stead of feeling any ease thereby hee is made much more sicke in his owne sense and feeling and yet after the physick hath a while wrought with him and purged him of some superfluous and hurtfull humours hee findeth some amendment and so by little and little hee is restored to his former health and so it is also with the spirituall sicke patient hee doth not alwaies presently find ease and quiet peace of conscience nay many times hee is tormented and vexed after hee hath receiued the spiritual phisicke of the soule the word of God more then euer in former times but yet notwithstanding in processe of time when this phisicke hath effectually wrought with him it purgeth him from his filthie corruptions and strengtheneth him in all grace and godlinesse And therefore though we feele presently no profitable fruits of hearing let not this discourage vs from hearing nay rather let it serue as a sharpe spurre to pricke vs forwarde to more diligence and let vs ioyne therewith hartie prayer desiring the Lord to water the seed of his word sowne in our hearts with the dew of his holy spirit and then vndoubtedly the Lord in the end will heare vs and to our exceeding comfort shew vnto vs the plentifull fruits of all our labours § Sect. 5 Thirdly whereas they complaine that the more they heare the greater are their sinnes and rebellion against God Consolations for such as complaine that the more they heare the more they abound in sin in this they much deceiue themselues for the worde of God doth not make them more sinfull but whereas heretofore they liued in carnall securitie and hardnesse of heart hauing their vnderstandings darkned and their consciences seared so as they could neither see nor feele their sins though they were manifould and grieuous now the worde of God made effectuall by the inward operation of his
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
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
be able to separate them from the loue of God which is in Christ Iesus our Lord. § Sect. 7 But against this it may be obiected An obiection against the former reason ansivered that the sinnes of the faithfull doe prouoke the Lord vnto anger and mooue him to cast them off in his iust displeasure and to withdraw from them his wonted loue and fauour and therefore seeing sin separateth them from Gods loue it may also plunge them into condemnation To which I answere that indeede the sinnes of the faithfull doe in themselues deserue the euerlasting wrath of God and eternall death if they were not taken away by Christ who hath by his precious bloudshed satisfied his fathers iustice and that euen now they so offend by their sinnes their gracious father that they had neede to renew their faith and repentance before they can haue any sensible assurance that they are reconciled vnto him and receiued into his loue and fauour It is most true that God is displeased with the sinnes of his children according to that Esa Esa 64.5 How God is said to be angrie with his children 64.5 Behold thou art angrie for we haue sinned But this anger doth not exclude them out of his loue seeing it is not the anger of an enemie but of a gracious father who is not angrie with their persons to destroy them but with their sins to conuert and saue them As therefore children with their faults prouoke their parents to anger and mooue them to turne their fatherly smiles into bitter frownes and the fruits of their loue into the effects of hatred in outward shew as namely seuere countenances sharpe reproofes and rigorous chastizements and in respect of these outward signes and effects of their anger they are vsually said to be out of fauour and in their fathers displeasure howsoeuer in truth at the same time they intirely loue them and vse all this holesome seueritie not because they hate but because they would reforme them So Gods children when by their sinnes they do offend him and prouoke his anger against them are said to be out of his fauour not that God doth euer change his fatherly affection or purposeth vtterly to reiect them but because hee changeth the effects of his loue into the effects of hatred in outward shew as when inwardly hee suffreth them to be vexed with the terrors of conscience and with the apprehension of his anger and displeasure and outwardly whippeth and scourgeth them with temporarie afflictions all which he doth not for any hatred to their persons for he neuer hateth those whom hee hath once loued in Christ but for the hatred of their sinnes and loue of the sinner whom by this meanes hee bringeth by the rough and vnpleasant way of repentance vnto the eternall pleasures of his kingdome § Sect. 8 And thus it appeareth that Gods loue and anger may stand together Our perseuerance proued by Gods immutabilitie in his gifts and that notwithstanding his momentanie displeasure his loue may be eternall Now secondly wee are to know that as God is immutable in his loue so also in his gifts as faith repentance hope affiance charitie c. according to that Rom. 11.29 Rom. 11.29 The gifts and calling of God are without repentance But yet this is to bee vnderstood with diuers cautions for first it is not to be vnderstood of all the gifts of God not of temporarie gifts nor of the gifts of the spirit which are common to the wicked with the godly for these being not essentiall to a Christian nor necessarie to saluation the Lord giueth or taketh away as in his infinite wisedome he thinketh best neither yet are we to vnderstand it of all gifts of the spirit which are proper to the elect for some also of these being not of the essence of faith but only effects and fruites thereof he taketh away from his children for a time as namely the puritie of their conscience and the peace which doth accompanie it the sense and feeling of Gods loue and fauour Psal 51.9 10 11 12 15. cheerefulnes of spirit ioy in the holie Ghost patience the gift of prayer and such like because his loue and the saluation of the faithfull may stand with the want of these gifts for a time Neither are wee to vnderstand this of the actions and sensible fruites of Gods graces for these also haue their intermissions the graces themselues notwithstanding remaining for as the Sunne doth alwaies shine and yet sometimes the beames thereof are not discerned being hindred from spreading themselues by the interposition of the clowds or of the earth and the fire doth continue light and hot in it selfe and yet being couered with ashes doth giue neither light nor heate to the standers by so these graces of Gods spirit faith hope affiance loue and such like may in respect of their substance habitually remaine in vs and yet for a time not send foorth the light and heate of ioy comfort peace and the rest and though they retaine their nature still yet they may be hindred from exercising their actions and functions as namely when as the conscience is wounded with some wilfull sinne committed against the knowledge or in the spirituall conflict of temptations as before I haue shewed at large Lastly this is not to be vnderstood of their measure and degree for these graces haue their full and waine their ebbe and tide their perfect strength and their faint languishing but of their substance and true being in which respect they neuer vtterly faile but continue without intermission vnto the end for as the gift of faith so all other the like graces are the worke of God as our Sauiour teacheth vs Iohn 6.29 and we may assure our selues of this Iohn 6.29 That he that hath begunne this good worke in vs will also finish and perfect it vntill the day of Iesus Christ Phil. 1.6 as the Apostle speaketh Philip. 1.6 CHAP. XIII Of the fourth and fifth reason to proue the certaintie of our perseuerance grounded vpon Gods power and truth § Sect. 1 THe fourth reason may be taken from Gods omnipotencie and almighty power The fourth reason grounded vpon Gods omnipotencie for if God in respect of his infinite loue bee willing that we shall bee saued and perseuere in the meanes of our saluation and bee immutable also and vnchangeable in his loue and will and likewise in respect of his power infinit and almighty able to effect whatsoeuer hee willeth then surely being assured that we are in the state of grace and in Gods loue and fauour there is no doubt but we shall bee saued and perseuere in the meanes which are inseparably ioyned with our saluation But as the Lord in respect of his loue is most willing so in respect of his power hee is able continually to vpholde vs in the state of grace and to frustrate and defeate all the malice and might of all our
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
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
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
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
than the which there can bee no better assurance of performing promise and 2. King 14.14 2. King 14.14 it signifieth a hostage giuen in warres which is giuen for assurance to confirme couenants agreed vpon Whereas therefore Gods spirit in the faithfull is called arrhabo which signifieth an earnest pawne and hostage we are hereby assured that the Lord will performe his couenant betweene vs and him that he will not misse a day in the performing of his promise that howsoeuer we were enemies yet now being reconciled by the death of his sonne he hath giuen vs an hostage to assure vs of eternall peace euen his holy spirit And therefore let not Sathan nor all his assistants cause vs to doubt of Gods couenant wherein he hath assured vs of our election adoption and saluation seeing he hath sealed this couenant with his spirit and hath giuen vnto vs this earnest and pawne to assure vs that he will performe his promise and bargaine § Sect. 4 But here the tempter obiecteth That we may discerne Gods spirit by the effects thereof that we cannot know and discerne whether we haue the spirit of God vnlesse it should bring forth in vs some extraordinarie effects and though it should be granted that we were indued therewith yet we cannot discerne the testimonie thereof from our owne thoughts vnlesse it be by some speciall reuelation To the first I answere that though many lulled asleepe with carnall securitie doe vainely dreame that they haue Gods spirit and so are deluded with their owne phantasies yet this hindereth not but that he who hath the spirit of God indeede may certainely be assured that it dwelleth in him for it sealeth in vs the assurance of Gods couenant 2. Cor. 1.22 and who can receiue this seale and not feele the impression it is an earnest and who receiuing an earnest cannot know whether he hath receiued it for otherwise how can it assure vs of our bargaine if of it selfe we haue no assurance it is a pawne of Gods loue and our saluation and who hauing a pawne in his custodie cannot know that he possesseth it it is a heauenly light which doth illuminate our vnderstandings Eph. 1.17.18 which were blinde and ignorant in the knowledge of Gods truth and who cannot discerne betweene blindnesse and sight light and darknesse it is a water which purgeth vs from our corruption Esa 44.3 Ezech. 16.9 and who that is thus washed and clensed can doubt that this water hath touched him Matth. 3.11 Act. 2.3 it is a sire which inflameth our cold frosen hearts with a zeale of Gods glorie and loue of our brethren and how can fire which is caried in our brests be hidden from vs 1. Ioh. 2.20.27 it is a precious oyle which mollifieth our hard stonie hearts and maketh them flexible and pliable able to Gods will which before were so stiffe and obdurate that they would rather haue broken then bowed to obedience it suppleth also our stiffe ioynts and maketh them actiue and nimble in the workes of holinesse and righteousnesse and who finding those strange alterations in himselfe may not be assured that he is annoynted with this oyle it is the Lords champion fighting in vs against the flesh Gal. 5.17 and subduing the lusts thereof and who feeling this intestine warre in his owne bowels can doubt that the combatants haue their residence in him in a word it is onely this spirit which restrained vs from the euill which naturally we loue and prouoketh vs to imbrace that good which through naturall corruption we loth and abhorre if therefore sinne growe vnpleasant vnto vs and vertue and true godlinesse delightfull we may be assured that this is the worke of Gods spirit dwelling in vs. Would we then be assured that we are indued with the spirit of God why then let vs consider if our eyes blinded with ignorance are inlightned in any good measure with the knowledge of Gods truth if our soules polluted with the filth of sinne are purged in some sort from our corruptions if our cold hearts are inflamed with the zeale of Gods glorie and the loue of our brethren if our hearts more hard than adamant and more inflexible than steele are softened and made obsequious to Gods will and if the other members of our body which were benummed and as it were taken with a dead paulsie be made nimble and actiue in the workes of holinesse and righteousnesse if we feele a fight and combate betweene the flesh and the spirit the one striuing to leade vs captiue vnto sinne the other resisting and drawing vs out of this captiuitie if the sins which heretofore we haue loued be now lothsome vnto vs and the vertues which we haue abhorred be delightfull and pleasant and then we may assure our selues that it is the light of Gods spirit which hath shined vpon vs it is this heauenly water which hath washed vs it is this diuine fire which hath inflamed vs it is this precious oyle that hath mollified and foftned vs it is this champion of the Lord of hosts which maketh warre against our trayterous flesh and subdueth the lusts thereof in a word it can be nothing but Gods spirit which makes vs hate that sinne which naturally we so dearely loue and to loue vertue and godlinesse which by nature is lothsome and bitter vnto vs. § Sect. 5 And thus it is manifest that wee may be assured that we haue Gods spirit by the ordinarie fruites thereof in euery faithfull man Now let vs consider how we may know the testimonie of Gods spirit witnessing in our hearts that we are elected adopted and shall be saued How we may discerne the testimonie of Gods spirit from our owne presumption 2. Cor. 3.6 1. Cor. 3.5 from our owne phantasies caused through carnall securitie and vaine presumption And to this end we are to know that the preaching of the Gospell is the ministerie of the spirit whereby wee are sealed and confirmed in the assurance of our saluation as appeareth 2. Cor. 3.6 And hence it is that the preachers of the Gospell are called the ministers by whom the people beleeue 1. Cor. 3.5 And the words of the Gospell are called by our Sauiour Christ spirit and life because it is the ministery of the spirit which quickneth vs as it is Ioh. 6.63 And Gal. 3.2 Ioh. 6.63 Gal. 3.2 the Apostle saith that we haue receiued the spirit by the hearing of faith that is the doctrine of faith preached in the ministery of the Gospell If therefore the testimonie of saluation in the mindes of the faithfull be conceiued by the preaching of the Gospell applied vnto them by faith then is it most certainly the testimonie of Gods spirit for the inward testimonie of Gods spirit is not different from the outward testimonie of the word but if this perswasion be not grounded vpon Gods word as theirs is not who perswade themselues that they are elected adopted
true loue and heartie endeuour of imbracing holinesse and righteousnesse because thereby our gratious father is glorified and well pleased with vs. If therefore these effects and fruites follow this perswasion of Gods loue and our election wee may bee assured that it is the spirit of God which doth perswade vs but if wee haue no such trust and affiance no such loue of God no zeale of his glorie no hatred of sinne no loue nor desire of embracing righteousnesse but remaine as carnall worldly and prophane as euer we were then let vs bragge as much as wee will of our perswasion of Gods loue and our election yet it is most certaine that this perswasion is not wrought in vs by Gods spirit but that it is a vaine conceit and fond opinion which proceedeth from selfe-loue carnall securitie and fond presumption which in the end vanishing away will leaue vs in despaire CHAP. IX Of the meanes whereby we may be assured of our election § Sect. 1 ANd thus haue I proued that those who are conuerted vnto God iustified The first means the testimonie of the holie Ghost and in some measure sanctified may ordinarily attaine vnto the assurance of their election Now I will shew the meanes and signes whereby wee may bee thus assured The first and principall meanes which assureth vs of our election is the inward testimonie of Gods spirit which crieth in our hearts Abba father Rom. 8.15 16. and witnesseth vnto our spirits that we are the children of God as it is Rom. 8.15 16. Which testimonie it doth not giue by extraordinarie reuelation but by a secret application of the promises of the Gospell vnto vs and by an inward cooperation whereby it maketh the outward ministerie of the word effectuall for the begetting of faith in vs whereby as with an hand wee doe appropriate the generall promises of the word vnto our owne selues And when the Ministers vse reasons to perswade vs of Gods loue in Christ the holy ghost openeth our deafe cares and inlighteneth our blinde vnderstandings and powerfully inclineth our wils so that we may attentiuely heare truly vnderstand and bee fully assured of that truth which is deliuered not only in respect of the whole Church but also in respect of our selues particularly so as we can say I beleeue that these promises of God are true and that they belong to all the faithfull and consequently vnto me who doe beleeue and am assured of them seeing they are promised on no other condition Diuers differences between the testimonie of the spirit and presumptuous securitie But the tempter will obiect that many through carnall presumption doe perswade themselues that al the promises of the Gospell doe belong vnto them and therefore we may easily be deceiued not being able to discerne betweene the testimonie of the spirit and presumptuous securitie I answer that those who are indued with Gods spirit may easily discerne the testimonie of the spirit from the carnall language of presumption as is euident by that which before I haue deliuered and also may more plainly appeare by manifest differences if the one bee compared with the other For presumption is a fruite of originall corruption which accompanieth vs from our mothers wombe till it bee beaten downe with Gods sanctifying spirit but the testimonie of the spirit is a thing supernaturall which no man euer feeleth before his conuersion vnto God when as by the preaching of the word he is humbled vnder the burthen of sinne sorrowing and grieuing for his sinnes past and detesting them from his hart and purposing to leaue and forsake them in the time to come If therefore wee haue had alwaies this testimonie in our mindes that wee are in Gods fauour and elected and neuer felt our conuersion nor discerned any fruites thereof then doth this testimonie proceede from carnall presumption and not from Gods spirit Secondly those who haue the testimonie of the spirit make conscience of the diligent and carefull vse of the outward meanes of saluation as the hearing and reading of the word the receiuing of the Sacraments and other holie duties of Gods seruice because they know that the inward testimonie of the spirit is not ordinarily seuered from the outward testimonie of the word and the assurance of Gods loue and our election is not wrought immediatly in vs by reuelation of the spirit but by the preaing of the word and vse of the Sacraments made effectuall by the inward cooperation of the holy Ghost But presumption as it ariseth not from the vse of these meanes made thus effectuall but from carnall securitie so is it not confirmed thereby for the lesse that the presumptuous man heareth the word and perfourmeth the duties of pietie and Gods seruice the more confidently doth he boast of his faith and full assurance and therefore hee maketh no conscience of vsing these meanes ordained of God nay contrariwise he will not sticke to affirme that the hearing of the word too often is the cause that troubleth mens mindes and afflicteth their consciences moouing them to doubt of Gods mercie which before they neuer called into question and why is this but because hereby men are rouzed out of their sleepe of securitie and haue their confident presumption beaten downe If then wee are carefull to vse all holie meanes ordained of God to assure vs of our saluation that assurance and testimonie which followeth is the testimonie of Gods spirit otherwise it is nothing els but fond presumption Thirdly presumption is most confident and neuer doubteth nor maketh any question of his election saluation who thus presumeth but this testimony of the spirit is much assaulted with doubting and oftentimes thereby so exceedingly weakened that wee cannot heare the voyce thereof as wee may see in the example of Iob Dauid the father of the possessed child the two Disciples who iourneyed to Emaus and in all Gods children who haue not yet attained vnto fulnesse of perswasion vnto which none can come but by degrees And therefore if wee can bragge with secure worldlings and say with the proud Pharisie I neuer was troubled I thanke God with any doubting of mine election saluation as many are but alwaies haue had a strong beleefe that I am in Gods loue and shall vndoubtedly be saued wee may assure our selues that this is the voyce of presumption and not the testimonie of Gods spirit Fourthly presumption is ioyned with worldlinesse and prophanesse but the testimonie of Gods spirit is neuer seuered from sanctification or at least from an earnest desire and holie endeuour of seruing the Lord in holinesse and righteousnesse for as I said the testimonie of the spirit in the conscience is neuer contrarie to the testimonie of the spirit in the word neither doth it beare witnesse that those are in Gods loue and elected to saluation which the Scriptures witnesse to bee in Gods displeasure and in the state of condemnation namely all vnrepentant sinners continuing in their
this inward fight within our selues we may be assured that Christ is come to dwell in our hearts by his holy spirit and consequently that we are the children of God and heires of euerlasting life for as many as receiue him to them he giues power to be the sonnes of God Ioh. 1.12 euen to them that beleeue in his name as it is Iohn 1.12 § Sect. 7 The seuenth signe of the childe of God is new obedience The seuenth signe is new obedience 1. Ioh. 2.5 when as he applies his heart to the keeping of Gods commanmaundements desiring and indeauouring to serue the Lord in holinesse and newnesse of life for if any man keepeth Gods word in him is the loue of God perfect in deede and hereby we know that we are in him as it is 1. Iohn 2.5 And whosoeuer abideth in him sinneth not whosoeuer sinneth hath not seene him neither hath knowne him chap. 3. v. 6.10 as it is chap. 3. ver 6. So vers 10. In this are the children of God knowne and the children of the diuell whosoeuer doth not righteousnesse is not of God c. So that our new obedience is a signe of the child of God and the neglect thereof a marke of the child of darknesse But wee are not to vnderstand this of that exact obedience which is required in the Law for thereby none liuing can haue any assurance of their election and saluation but rather of reprobation and damnation but it is to be vnderstood of an euangelicall obedience which consisteth in an holie desire and earnest endeuour of keeping all Gods commandements with which the children of God are so wholy possessed that after their true conuersion it is impossible that they should fall into any knowne sinne with full consent of will and with their whole hearts And this is the obedience which the Gospell requireth and of which the Apostle speaketh and thus wee neuer sinne but keepe all Gods commandements namely in respect of our desire and earnest endeuour This is that righteousnesse which is accepted as though it were perfect before God who spareth vs as a man spares his sonne whom hee tenderly loueth Mal. 3.17 as hee professeth Mal. 3.17 and therefore measureth our obedience not according to our actions but according to our offections and accepteth of the will for the deed as before I haue shewed § Sect. 8 But yet that we may not deceiue our selues with a counterfeite shew The properties of true obedience first that it must be totall and entire wee are to know that this euangelicall obedience hath these properties first it must be totall and that both in respect of the subiect and of the obiect that is wee must not share our selues betweene God and the world giuing one the tongue the other the heart one our outward actions and the other our inward affections but we must perfourme our obedience with our whole hearts yea with the whole man bodie soule and spirit for though wee be regenerated and sanctified but in part yet is there no part of the whole man vnregenerate and vnsanctified howsoeuer the flesh and the corruption of nature be spread likewise and mixed therewith throughout the whole bodie soule And therfore though all our obedience sauour of the flesh and is mingled with manifold imperfections yet it doth proceede from the whole man bodie and soule because regeneration from which it proceedeth is not of any part alone but of the whole man So also it must be totall in respect of the obiect for it is not sufficient that with Herod we obserue many things if we nourish willingly any one sinne taking therein pleasure and delight but wee must desire and endeuour to forsake all our sinnes and to performe obedience vnto all Gods commandements for if we nourish one sinne in our hearts it will open a doore to let in more when wee are tempted vnto them as wee may see in the example of Herod and Iudas the one harbouring incest the other couetousnesse if we neglect willingly obedience to one precept of Gods law it wil so harden our harts and seare our consciences that soone after we shall neglect all If therefore we would haue our obedience acceptable vnto God we must with the Prophet Dauid Psal 119.6 haue respect vnto all Gods commandements Psal 119.6 Iam. 2.10 The second propertie that it must be perpetuall and constant for he that faileth in one is guiltie of all as it is Iam. 2.10 Secondly this obedience must be perpetuall continuing in a constant course from the time of our conuersion to the end of our liues for we are not to iudge of our selues or others by one or two or many actions whether they be good or euil but by the whole tenour and course of our liues so that he who in this respect is holie and righteous hee is so accepted before God notwithstanding his many falles and great infirmities he that in the course of his life is wicked and prophane is so esteemed of God although hee seeme to himselfe and others religious by fits and perfourmeth many excellent duties and good workes It is therefore not sufficient that we begin in the spirit Galat. 3.3 if we end in the flesh Gal. 3.3 It is not sufficient to professe and practise godlinesse in our youth if wee breake off in our age it is not enough that we enter into the Christian race and runne well in the beginning if wee stand still in the midst or before we come to the goale Matth. 24.13 Luk. 9.62 for he only that endureth to the end shall be saued as it is Matth. 24.13 As for him that laieth his hand on the plough and looketh backe hee is not fit for Gods kingdome as our Sauiour affirmeth Luk. 9.62 The third propertie that it must be grounded on Gods word and referred to his glorie Lastly our obedience must be grounded vpon Gods word and therefore perfourmed because the Lord hath enioyned such duties vnto vs it must proceed from faith which first purifieth the heart and then worketh by loue it must not bee done for any worldly respect but of a conscionable care of perfourming our duties and in a feruent zeale of Gods glorie which is magnified when as our lights shine before men which zeale will make vs goe forward in our course of godlinesse through euill report 2. Cor. 6.8 and good report honour and dishonour And if our obedience spring from these fountaines and be referred to this end that God thereby may bee glorified then will we make no lesse conscience of secret than of open sinnes then will wee be no lesse readie to serue God in the duties of pietie and righteousnesse when there is no witnesse of our actions than if all the world should looke vpon vs then will we be as fearefull to offend God in the breach of any of his commandements in our secret chambers in the darke night as in the
face to face True it is that our faith which is in it selfe weake and feeble and compassed about with the darkenesse of ignorance is mixt and turmoyled with much feare and doubting by reason of our naturall inclination vnto diffidence and incredulitie the manifold temptations of Sathan and the burthen of our sinnes lying heauie vpon our consciences which maketh Gods deere children to grone and complaine yea sometime to murmur and repine against God himselfe as though he were their enemie because he suffereth them thus to be vexed but still it riseth after it hath receiued a foyle and gathereth new strength against all new assaults vntill in the end it obtaineth full victorie so as all the faithfull may say with the Apostle 2. Cor. 4.8 We are afflicted on euery side 2. Cor. 4.8.9 yet are we not in distresse in pouertie but not ouercome of pouertie 9. We are persecuted but not forsaken cast downe but we perish not For though their faith be weake and their temptations vehement and violent yet this brused reede is not broken this smoking flax is not quenched for as the reede in a boysterous tempest is blowne downe euen to the ground but when the tempest is past riseth vp againe to his former estate so though the boysterous blasts of Sathans temptations beate vs downe euen to earth yet by faith we rise againe when the storme is ouerblowne § Sect. 4 Secondly How our faith though assalted with doubting may be certaine it may bee demaunded how the faith of Gods children can be said to be certaine seeing it is continually assaulted and often foyled with doubting which is opposed to the certaintie of faith To which we may easily answere if we know and remember that euery christian is divided into two parts the flesh and the spirit which continually fight and striue the one against the other and as they themselues are thus opposed so are their qualities and fruites for in the spirit is faith loue hope zeale ioy in the holy Ghost and such other sanctifying graces in the flesh is doubting and infidelitie hatred of God presumption and desperation coldnesse dulnesse yea deadnesse in religion feare horror and such like corruptions so as we may say with the Apostle I know that in my flesh that is in my vnregenerate part dwelleth no good thing Rom. 7.18 Rom. 7.18 Now as there is a continuall warre betweene the flesh and the spirit so also betweene their qualities and fruites for faith is continually assaulted with doubting and infidelitie loue of God with the hatred of God hope with presumption and desperation zeale with coldnesse and dulnes in religion the ioy in the holy Ghost with horror and feare of Gods anger the curse of the law and condemnation and sometimes the one sometimes the other hath the vpper hand both in the meane time retaining their nature and properties although as we say remissis gradibus not exercising them in that measure and degree as they doe when they haue victorie and giue the other the foyle For example when in some grieuous affliction the hatred of God doth assault the loue of God in our hearts and doth so foyle and wound it that wee can scarce discerne that it breatheth or retaineth life yet notwithstanding the loue of God euen at that instant is not turned into hatred nor receiueth any properties thereof but still retaineth his owne nature and properties which againe cleerely appeare and shew themselues when the conflict is ended The like may be said of our hope zeale ioy in the holy Ghost and other graces when they are most foyled by the corruption of the flesh which fight against them so as they cannot possibly exercise their owne actions and functions yet doe they not receiue any carnall properties nor loose any of their owne but retaine still their owne nature which againe manifesteth it selfe when the assault is ended Euen as fire couered ouer with ashes retaineth still his owne nature of light and heate though then by reason of the ashes the light be not seene nor the heate felt but when the ashes are remooued and new matter added vnto it then it shineth and burneth and heateth as much as it did before so when the graces of Gods spirit are couered as it were vnder the ashes of our corruption they are not discerned by their properties and effects but when the corruptions are remooued by vertue of Gods spirit and the graces nourished with hearing of the word prayer holy conferences and such like spirituall exercises as it were with new matter added vnto them then doe they againe shine in their brightnesse and exercise their wonted strength in all good duties to God and our neighbour § Sect. 5 And as it is with all other graces Faith assalted with doubting retaineth his owne nature and properties so also with faith which is often assaulted with doubting and infidelitie and sometimes also so foyled that we can hardly discerne any breath or life in it but yet euen then it retaineth it owne nature and properties and doth not receiue the nature and properties of doubting but as the tree which is shaken with boysterous blasts of winde and is not ouerthrowne doth in the middest of the tempest liue and sucke nourishment out of the earth and still retaines his owne nature and properties so when our faith is shaken with the boysterous blasts of Sathans temptations and with our owne naturall doubting and infidelitie yet it still liueth and sucketh nourishment out of Gods gracious promises and still it retaineth his owne propertie of certaine perswasion though then it doe not exercise it in action so manisestly as before and after the conflict of temptations and as the shaking of the tree is not of the nature thereof for of it selfe it standeth firme and steadie but by outward accident namely the winde blowing vpon it so is not vncertaine wauering and vnconstant doubting of the nature of faith for of it selfe it is firme and certaine but it commeth by outward accident from the boysterous blasts of infidelitie and the temptations of Sathan which as it were violently blow vpon it which being past it remaineth like the tree firme and constant And as the graces of Gods spirit and the flesh and the corruptions thereof doe still retaine in themselues their owne nature and properties so also doe they most commonly shew themselues in their diuers fruites and effects and that oftentimes in the conflict and time of temptation so that the regenerate man may at the same time feele in himselfe contrarie affections and actions for the spirit acknowledging Gods goodnes mercie and truth in his promises is replenished with joy being in hope to inioy them on the otherside the flesh feeling present miserie and the sharpnes of afflictions sorroweth and grieueth The spirit apprehending and applying vnto it the sweete promises of the Gospell doth quietly rest vpon them the flesh seeing it owne corruption and the huge waight of
charitie iudge the best when they see not euident reason to the contrarie or it may bee vnderstood of hypocrites as they are in their owne opinion or according to their vaine boasting and so those that are in shew or in their owne opinion redeemed by Christs death may bee reprobates and condemned but not any who are redeemed in truth Secondly those hypocrites that are in the outward visible Church are said to be redeemed in respect that they are numbred for a time amongst the faithfull till they bewray their hypocrisie and depart from the communion and fellowship which they haue outwardly with the Saints though they are not in truth redeemed vnlesse they be of the Church and members of Christs bodie § Sect. 6 Lastly it is obiected that as in Adam all die euen so in Christ shall all be made aliue That al are not redeemed by Christ who perished in Adam 1. Cor. 15.22 as the Apostle speaketh 1. Cor. 15.22 but all died in Adam and therefore all are made aliue in Christ I answere that the Apostle here vnderstandeth all the faithfull of whose resurrection he here disputeth and it is as much as if he had said as al the faithfull died in Adam so al shall be made aliue in Christ or though it bee vnderstood of all that they died in Adam yet it prooueth not that all are redeemed by Christ for then the sense is thus much as Adam deriued death vnto all his by natural propagation so Christ hath deriued life to all his by grace and this appeareth in the verse following where hee saith that first Christ rose and afterwards they that are of Christ shall rise at his comming now they onely are Christs who are led by his spirit and therefore they who haue not their part in the first resurrection whereby being sanctified they rise againe from the death of sinne to newnesse of life shall not haue their part of the second resurrection whereby they rise to inherite those ioyes which Christ hath purchased for them But it may bee further vrged that if all doe not liue in Christ who died in Adam Adams sinne shall bee of more force than Christs death and satisfaction and Adam shall be more strong to destroy than Christ to saue I answere that their power and strength is not to bee measured by the number of those who are destroyed and saued but according to the manner whereby they were destroyed and saued or according to the vertue and force required to sauing and destroying for it is far more easie to hurt many than to helpe a few to kil a multitude than to restore one to life for euen bruite beasts can kill and destroy but neither man angel nor other creature can giue life saue God alone and so it was no hard matter for Adam to plunge al mankind into the gulfe of perdition but to saue and deliuer vs out of this wretched estate neither he nor any other could perfourme saue Christ alone and therefore though our Sauiour had freed and restored to life but only one and Adam by his sinne destroyed all yet Christs death was stronger and of more vertue in sauing than Adams sinne in destroying Secondly I answere that Christs death is as sufficient for the redemption of all the world as Adams sinne for their condemnation in respect of the infinite value and price thereof if as Adams sinne was deriued vnto all by naturall propagation so Christs death and merits were applied vnto them by faith for there is no want of vertue in this precious salue to heale but the cause why it healeth not is because it is reiected and cast away through incredulitie Thirdly Christs death is of far more vertue and force than Adams sinne in that it bringeth vnto vs farre better things than we lost in Adam for we lost by Adam but earthly benefits but wee haue deriued vnto vs by Christ heauenly glorie and euerlasting happinesse Adam cast vs out of the possession of the earthly paradize but Christ giues vs possession of the heauenly Ierusalem Adam made vs of the seruants of God the bondslaues of Sathan but Christ made vs of the bondslaues of Sathan the sonnes of God and heires of his kingdome CHAP. XV. That all who are redeemed are also sanctified § Sect. 1 ANd thus I haue taken away the ground of Sathans first temptations Sathans temptation to perswade men to all licentiousnesse whereby hee mooueth carnall men securely to continue in their sinnes because Christ hath redeemed and will saue the wicked as well as the godly by prouing that Christ hath redeemed the faithfull onely The second temptation which he vseth to the same purpose he thus frameth Christ hath redeemed all at least who beleeue in him be their sinnes neuer so many and grieuous and therefore thou maist continue in thy sinnes with pleasure and delight and satisfie the lusts of thine owne flesh only beleeue and thou shalt be saued for Christ requireth no other condition Neither is there any other end of Christs comming but that he should by his suffring take away thy sinnes and therefore why shouldest thou vexe and torment thy selfe in embracing bitter mortification and newnesse of life and in shunning thy sweete and pleasing sinnes seeing Christ redeemeth the greatest sinners as well as the least The answere To this we are to answere that there are no sins so innumerable in multitude and so hainous in their qualitie and nature which will exclude vs from the benefit of our redemption wrought by Christ so we applie his death and merits vnto vs by a true and liuely faith but yet notwithstanding this can be no encouragement for any to continue in their sinnes for first we are to know that none haue part in this redēption wrought by Christ but those onely who are made partakers thereof by a true and liuely faith which is neuer separated from the fruites thereof true repentance and holinesse of life neither is it possible that any should bee assured of Gods loue but this assurance will make them to loue God againe and this loue will worke in their hearts a zeale of his glorie and a care to glorifie his name by causing the light of their godly liues to shine before men it is not possible that any who truly beleeue that that they are redeemed with the precious bloud of Christ should not highly esteeme and bee exceedingly thankfull to Christ for this inestimable benefit which none can doe who tread the bloud of Christ vnder their feete and voluntarily cast themselues into the bondage of sinne out of which we are redeemed with so precious a price and so scorne this benefit and despite our Sauiour who hath bestowed it it cannot bee that any should bee so foolish as to sell their soules vnto sinne for euery vaine pleasure and trifling commoditie if they bee assured that Christ redeemed them with the price of his precious bloud which was of more value than many worlds
vs mooue vs to rebellion and impietie towards him and because hee is gratious and long suffering shall we therfore the more offend him and as it were whet the edge of his wrath against vs be it farre from vs. Nay rather if God be gratious and mercifull let vs bee ashamed to offend so gratious and mercifull a God and though wee shoulde bee so hard harted as not to feare his iustice and fearefull iudgementes yet euen in common humanitie let vs blush for shame to offende him in consideration of his infinite loue and mercie If wee had a friende who by reason of the loue hee beareth vs would hardly bee displeased or mooued to anger against vs would wee make this vse of his loue and patience still to prouoke him with new iniuries Nay if their bee any good nature and ciuilitie in vs would not his loue towardes vs mooue vs to loue him againe and woulde not this loue worke in vs a care and feare not to displease him yes assuredly O let not then the Lordes loue patience and long suffering who is our friend of frindes make vs to take occasion of offending and displeasing him but rather let the consideration thereof bee a forcible and stronge motiue to mooue vs to repentance Lastly though the Lorde bee so gratious Rom. 2.4 §. Sect. 5. The last motiue because repentance in time of sicknes is often vnsound and mercifull that he is ready to receiue vs into his loue and fauour whensoeuer wee vnfainedly repent and truely turne vnto him yet forasmuch as hee extendeth his mercy to those onely who are truely penitent seing the repentance of the most is fained and hypocriticall which then onely beginneth when death or some extreame daunger approacheth this should bee a stronge motiue to perswade vs to repent and turne vnto the Lorde when wee are in our perfect health strength and prosperite that so wee may haue assurance that our conuersiō is sincere and vnfained and not forced or dissembled Wee knowe that Pharaoh himselfe when hee was vexed with Gods fearefull plagues Exod. 9.27 10.16.17 could say I haue sinned and promise amendment And Saul when God threatned to cut him off and to take the kingdome from him could acknowledge his wickednesse and pretend a desire to worship the Lord. And Ieroboam could shewe more contrition for the losse of his hand Sam. 15.14.25 then he euer shewed for the losse of his soule And wicked Achab when he heard heauie iudgments denounced against him could outwardly humble himselfe 1. King 13.6 21.27 put on sackeloth fast and goe demurely And who may not obserue in his owne experience how many there are who in the time of their sickenesse make godly shewes of repentance promising goulden mountaynes and vowing if they recouer that they will leade a newe life forsaking their sinnes and indeuouring to serue the Lorde in the duties of holinesse and righteousnesse and yet the same men being restored to their heath with the dogge returne to their vomit and with the sowe to wallowe againe in the filthie puddle of sinne becomming as prophaine wicked irreligious and negligent in all duties of christianitie as euer they were which is a most vndoubted signe that there repentance was but faigned and dissembled and that they were mooued thereunto not for any loue of God or hatred of sinne but for feare of Gods iudgmentes and eternal condemnation and therefore as soone as the cause of their feare is a little remooued their repentance also ceaseth Moreouer wee knowe that true repentance is the gifte of God and that we haue it not at our owne beck and call but when he offereth and vouchsaueth it vnto vs and therefore it is no maruaile if they who haue scorned this gratious gift all the whole course of their liues should be denied it at the time of death left so to the hardnes of their harts that though with Esau they seeke repentance with teares yet they shall neuer find it And though with the fiue foolish virgins they desire to buy oyle for their lamps yet the time of grace being past they shall be shut out of doores and excluded from the mariage Neither doth the Lord ordmarily beget faith Eph 4.11.12 repentance and other sanctifying graces in any man but by the vse of the meanes which he hath ordayned for this purpose now the meanes ordained of God are not sicknesse or the infirmities of old age but the ministerie of his word made effectuall by the inward operation of his spirit for our conuersion sanctification and therefore if the Lord hath oftentimes graūted vs this meanes and they haue not beene effectuall for our conuersion if hee haue often called vs in the preaching of the word and wee haue refused to come what hope can we haue that wee should turne vnto God John 6.44 without this meanes in the time of sickenesse who by the continuall hearing of the word haue not beene conuerted in the time of our health seeing not any come vnto Christ but whom the father draweth and the meanes whereby he draweth vs vnto him is not sickenesse or the approching of death ordinarily but the ministerie of his word for when the sheepe heare Christs voyce and thereby knowe him to bee the true sheepheard then and not before they follow him as it is Iohn 10.27 So that though we were sicke and certainely assured wee should die to morrow yet for all this wee are neuer the neerer our conuersion faith and repentance then we were before as appeareth in the example of the Epicures 1. Cor. 15.32 Let vs eate and drinke say they for to morrow we shall die a man would thinke they should rather haue sayd let vs fast and pray for to morrow we shall die but this plainly sheweth that we are neuer the neerer our conuersion vnto God and true repētance though we are certaine that death approcheth it is onely the worke of Gods spirite which ordinarily worketh not by the means of sicknesse or feare of death but by the ministerie of the word which is Gods owne ordināce Eph. 4.11.12 instituted of God for the gathering together of the Saints and for the edification of the body of Christ And therefore whilest the Lord calleth vs in the preaching of the word let vs harken vnto his voice and turne vnto him by vnfained repentance for if Gods owne ordinance is not effectuall for our conuersion assuredly there is no hope that euer we will be conuerted by sicknes or any other extraordinarie meanes whatsoeuer It is an admirable miracle wrought by the infinite wisedome and almighty power of God that a poore sinner should be conuerted vnto him by the preaching of the word for hereby we who were dead in sinne are raised vp to newnesse of life we who were borne blind are indued with sight our hearts more hard then the Adamant are made flexible and soft as waxe to receaue any impression
conuersion in singular fruits thereof For he made a notable confession of his sauiour and redeemer euen when all his disciples for feare forsooke him He iustifieth Christ when all men condemned him and euen his Apostles doubted of him He praieth feruently vnto him when the multitude mocked and reuiled him hee humbly confesseth his owne sinns and louingly admonisheth his fellow of his wickednesse desiring earnestly that as they had bin fellowes and copartners in sinne so they might be partakers in pardon and in the benefitte of redemption wrought by Christ Whereas most commonly their repentance is forced and dissembled for feare of punishment rather then for hatred of sinne or loue of God as they vsually make it manifest if they recouer of their sickenesse And therefore seing there is such great dissimilitude and difference in their purposes liues and courses it is not probable that they wil euer bee like in their conuersion death and saluation CHAP. XXXI Sathans tentations mouing men to rest in a counterfait repentance answered § Sect. 1 ANd somuch for the answering of those tentations wherby Sathan laboreth to make vs delay and deferre our repentance from day to day That the promises of the gospell are made onely to those who repentseriously with which if he cannot preuaile both because we see the necessitie of repentance vnto saluation and also plainly perceiue by the former reasons that delayes are most dangerous then hee will laboure in the next place to perswade vs to content our selues with a smale measure of repentance or rather in truth with a coūterfait worke-repentance which is only in outward shew and neuer pearceth the heart making vs beleeue that if when wee see our sinns hauing our consciences conuinced out of Gods word we doe in some generall tearmes confesse that we are all sinners and desire God after a formall manner to haue mercie vppon vs if we can sometime straine from vs a broken sighe and be content to leaue some of our least pleasing sinnes our repentance wil be very acceptable to God and sufficient for our saluation And with this tentation Sathan deludeth and destroyeth innumerable men in these our dayes and therefore it behooueth euery man to prepare himselfe for this incounter And to this ende we are to know that the mercy of God and merits of Christ dot◠not belong vnto those who thus slubber ouer their repentance neither doth Christ Iesus call vnto him such as slightly sorrow for their sinnes and thinke the burthen of them light and easie to bee borne but such as labour and are heauie loaden as appeareth Matth. 11.28 Come vnto me all ye who are wearie and heauie loaden and I will ease you In which wordes our sauiour Christ plainely sheweth whom hee calleth to the participation of the worke of redemption wrought by him and what measure of repentance hee requireth of them for the first worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth such as labour vntill they bee wearie and the other worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth such as are heauie laden with a burthen vnsupportable and therefore being grieuously pressed therewith they desire nothing more then to bee case of it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which this worde is deriued properly signifieth the burthen of a shippe and is taken metaphorically for any thing which is very troublesome and grieuous So that by ioyning these two together our sauiour euidently declareth whom hee calleth and inuiteth vnto him Namely those onely who knowne acknowledge and feele that their sinnes are an intollerable heauie burthen and being exceedingly vexed with them most earnestly desire to bee eased and released of them and to this purpose flee vnto Christ by a true and liuely faith finding themselues destitute of all meanes whereby they may otherwise be eased and releeued § Sect. 2 If then wee could haue any assurance that wee are in the number of those whom Christ calleth and inuiteth vnto him wee must haue first a sight and sense of our sinnes What things are required in those who truly repent and a true and feeling knowledge of our miserable and wretched estate in which we are by reason of them and the punishment due vnto them Secondly we must be wearie in bearing this heauie burthen as being most irkesome and grieuous vnto us Thirdly wee must haue an earnest desire to be eased and freed from it Lastly we must come vnto Christ by a true and liuely faith to the ende that hee may ease and release vs. 1. Knowledge and sight of their sinnes For the first Wee must come to the knowledge of our sinnes before wee can truely repent of them for we cannot sorrowe for them vntill wee see them neither is it sufficient that wee see and know that wee are greeuous and hanious sinners vnlesse we also feele the waight of this intollerable burthen pressing vs downe and vexing and grieuing vs euen to the verie heart for wicked and prophane men may see their sinnes for what can hide them from their eyes being so innumerable in multitude and so grieuous and hainous in respect of their quantitie and quallitie but yet they feele not their waight neither are troubled with them nay it is a pastime to a foole to doe wickedly as it is Prou. 10.23 and the abhominable filthie sinner drinketh iniquitie like water as it is Iob. 15.16 and there are some so delighted with vngodlinesse and all lewd prophanesse that they euen drawe vnto them iniquitie with the cordes of vanitie and sinne as with cart-ropes as the prophet speaketh Esa 5.18 and though they bee laden with their sinnes as it were with an intollerable burthen yet they feele them not neither are they any thing vexed with their waight and though the iniquitie of sinners bee so heauie that the earth cannot beare it but reeleth too and fro like a drunken man and is remooued like a tent as it is Esay 24.20 though it make all the creatures grone and trauaile in paine together as the Apostle sheweth Rom. 8.22 yea though it euen wearieth God himselfe in suffering and bearing with it as it is Esa 43.24 yet doe they walke bolt vpright and with stretched out neckes neuer so much as stooping vnder this vnsupportable burthen till at last it growe so heauie that it ouerwhelmeth them and presseth them downe to the bottome of hel The reason here of is because they are wholy plunged yea drowned and dead in their sinns and therefore as those who being diued to the bottome of some deepe water doe not feele the waight of that which is aboue them whereas if they were pulled out of the waters they would be ouerwhelmed with the burthen of one tunne so those who are deeply plūged into the gulph of sinne and wickednesse doe not feele the waight of this intollerable burthen but if once they come out of their sinns by vnfained repentance the waight of some few of them woulde presse them downe vnto the gates of hell
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
and by his death purchased for vs and consequently when like an aduocate hee pleadeth his full payment of our debt and alleadgeth his all sufficient meritts and sufferings God cannot in his iustice but graunt his most lawfull request considering also that he maketh his suite not to a stranger or some common friend who will either preuent his suite with a strange and sterne countenance or denie it with some vaine excuse but vnto his most gratious dearely louing father who willingly harkeneth vnto and redily graunteth all his requests And this our Sauiour himselfe testifieth Ioh. 11.41 father saith he I thanke thee because thou hast heard me 42. But I knowe thou hearest mee alwaies c. And therefore considering Christs merit in deseruing and Gods mercie in graunting Christs importunitie in asking and his fathers facilitie in yeelding seeing hee that intreateth for vs loued vs so intirely that hee dyed for vs and will vndoubtedly bee most earnest in soliciting our suite and hee who is intreated so hartily affecteth vs that he spared not to giue vnto vs his onely begotten and dearely beloued sonne that by his death he might purchase for vs euerlasting life let vs shake of all doubting and goe bouldly vnto the throne of grace that wee may receiue mercie and finde grace to helpe in time of need as the Apostle exhorteth vs Heb. 4.16 For our good high priest is able perfectly to saue them who come vnto God by him Reasōs drawn from Christes kingly office Mat. 11.25 seeing hee euer liueth to make intercession for them as it is Heb. 7.25 § Sect. 8 Thirdly as our Sauiour Christ is our prophet and priest so likewise he is our king and this also may assure vs of the pardon and remission of our sins if we will come vnto him for hee who is our aduocate is also our soueraigne hee that is our mediatour is our iudge hee that intreateth for vs hath power in his handes both to obtaine and graunt his owne suite hee that gaue his life a ransome for our sinnes hath all power in heauen and earth committed vnto him so as he is able to remit all our sinnes and to blot out all our iniquities for now the father iudgeth no man but hath committed all iudgment vnto the sonne as himselfe testifieth Ioh. 5.22 and euen when he was vpon the earth he excercised this authoritie as appeareth Matth. 9.2 whereas hee saith to the sick of the palsie Sonne bee of good comfort thy sinnes are forgiuen thee For which being chalenged hee defendeth his regall priuiledges affirming ver 6. that the sonne of man hath authoritie euen on earth to forgiue sinnes Now what can bee more comfortable vnto any soule wounded with sinne then the consideration of this vndoubted truth For seeing our Sauiour who so tenderly loued vs that hee spared not to giue his owne most precious bloud for the price of our redemption hath all-sufficient power in his owne handes to saue and deliuer vs out of the handes of all our enemies who can imagine that hee will suffer vs to bee lost whom he hath so dearely bought seeing he gaue his life to purchase for vs the remission of our sinnes who can doubt that hauing thus dearely purchased it hee will not bestowe it and so suffer his bloud to be spilt in vaine seeing he was content for our sakes to indure all miserie mockings reuilings whipping crucifying death it selfe the anger of his father more bitter then death to this end that by all these his sufferings he might procure the remission of our sinnes euerlasting life and that when we were rebellious traitours who did flee away from him who can make any question but that now hee will bestow these inestimable benefits which he hath of purpose bought for vs they being in his owne power and custodie if like humble seruants and penitent children we turne vnto him and implore his grace if a malefactour had a deare friend who loued him so intirely that he would not spare to giue his whole substance to procure his pardon would this miserable offendour feare death or condemnation if he were assured that now his pardon were in his friends hand and that the matter were by his Prince referred to him as vnto a supreame iudge absolutely to determine what hee will But our Sauiour hath not giuen goods or gold or any corruptible thing but euen his owne most pretious body to be crucified his bloud to be shed that by this inestimable price he might purchase our pardon of God our soueraigne king now he hath the law in his own hands and is appointed of God for our supreame Iudge to acquit vs at his owne pleasure who therefore can make any doubt of grace and pardon seeing his iudge is his Sauiour who hath loued him so dearely that to this end he hath shed his precious bloud that he might procure for him the remission of his sinnes and euerlasting happinesse and therefore if he would not sticke to buy it at so high a rate how much more hauing bought it onely for this purpose will he now bestow it if we seeke vnto him and earnestly desire to bee partakers of his grace and mercy § Sect. 9 Reasons drawne from Christs promises confirmed by experience Moreouer as this our most gratious king and louing Sauiour hath sufficient power to pardon all our sinnes and in respect of his inestimable loue is most certainely willing to blot out all our wickednesse if wee repent and come vnto him so also he hath bound himselfe hereunto by most free and faithfull promises Matth. 11.78 Come vnto me all ye that labour and are heany laden and I will ease you Iohn 3.36 Hee that beleeueth in the Sonne hath euerlasting life And Ioh 6.37 He hath assuredly promised that whosoeuer commeth vnto him he will not cast away These and many such like gratious promises he hath made of the performance wherof we need not to doubt especially considering that he gaue continuall experience in his practise here on earth of his loue goodnesse mercy and trueth for who euer came vnto him with any lawful suite and receaued a repulse who euer intreated his help was abādoned who euer asked any thing of him which was profitable for him to receiue and did not obtaine his suite whatsoeuer sicke came vnto him receaued their health whatsoeuer lame desired his helpe receaued their lims whatsoeuer blind resorted vnto him receaued their sight whatsoeuer sinner implored the forgiuenesse of his sinnes receaued full remission and pardon Yea so gratious mercifull and louing was this our king and redeemer that he preuented his poore miserable subiectes with his grace and sought all occasions of extending his loue and mercie towards them giuing vnto them more then they desired the sicke of the paulsie comming vnto him not onely was cured of his disease but also receaued the remission of his sinnes Matth. 9. Zacheus desired but to see his face and
he offereth vnto him his company and therewith eternall saluation Luke 19. The woman of Samaria requested but elementall water and hee offereth vnto her the water of life Ioh. 4. The people followed him to be sed by miracle with corporall foode and Christ offereth vnto them the bread of life Ioh. 6. Iohn 9. The poore blinde man desired that he might be by Christ restored to his bodily sight and Christ also illuminates the eyes of his soule so that as with his bodily eyes hee discerned him to be a man so by the eie of faith he knew him to be his redeemer and Sauiour By all which it clearly appeareth that there was neuer any more ready to aske then Christ to giue nay such was his goodnesse and loue that he was alwaies more ready to graunt then they to intreat and to graunt more then they euer desired Now wee must not thinke that our Sauiour is altered in nature or that as it is vsuall amongst men honours haue changed manners for he is God immutable in goodnesse and without change or shadowe of change as it is Iam. 1.17 and therefore wee may assure our selues if wee turne from our sinnes by true repentance and come vnto him by a liuely faith we shal be receaued to grace and mercy and receaue the pardon of our sins be they neuer so hainous and innumerable § Sect. 10 Reasons drawne from our Communion with Christ Lastly the vnion and communion which is betweene Christ and all the faithful may giue vnto them full assurance of the pardon and remission of all their sinnes for first they are coupled vnto him in spirituall matrimonie and hee becommeth the Bridegroome they the spouse he the husband they the wife now we know that in law there will no action of debt lie against the wife whilest the husband liueth because she is vnder couert barne and therefore her husband who hath taken vpon him to maintaine and defend her must answere and follow all her suites and his goods are liable for the paying of her debts And thus it is also betweene Christ the husband and the Church his spouse being married vnto her he hath taken her vnder his charge and protection and hath vndertaken to answere all suites and to satisfie all her debts nay he hath discharged them already and therefore wee need not to feare any action which Sathan the Law or Gods iustice may lay against vs for our husband Iesus Christ hath taken vpon him to follow all our suites and to satisfie all our debts so that if eyther the Law Gods iustice or our enemy Sathan doe cōmence any suits against vs we are not now to take vpon vs the answering of them in our owne persons but wee are to send them to our husband Iesus Christ who hath taken our causes in hand and will giue vnto them a sufficient answere The faithfull Christs members Secondly the faithfull are vnited vnto Christ in a more neere vnion for he is there head and they his members as appeareth Ephe. 5 23.30 hee is the true vine and wee the branches as himselfe speaketh Iohn 15 1. he is the fruitfull Oliue tree we the sciences which are grafted into him as it is Rom. 11. he is the foundation wee the building as the apostle affirmeth Ephe. 2.20.21 by reason of which neere vnion it commeth to passe that those things which appertaine vnto Christ belong vnto vs and ours vnto him for as the head deriueth sence and motion vnto the members and as the Oliue tree and vine doe communicate their vertue farnesse and sap vnto their branches and sciences by which they liue and bring forth fruite and as the foundation doth sustaine and vphold all the building so doth our Sauiour Christ our head roote and foundation communicate vnto vs his members and branches the vertue of his merits and the iuce and sap of his precious bloud whereby we are quickned and reuiued who were dead in trespasses our sins washed away and purged and wee made fruitfull in all righteousnesse and holinesse as in that his imputed righteousnesse whereby we are iustified before God and that inhaerent righteousnesse begunne in vs by his holy spirit whereby we are iustified before men And as he hath bestowed and communicated vnto vs his righteousnesse death and obedience so hath he taken vpon him from vs al our sins originall and actuall of commission and omission and in his owne person hath suffered all that punishment which we by them had deserued so as now he hauing taken vpon him our sinnes and indued vs with his righteousnesse merit and obedience wee need not to feare the exact rigour of Gods iustice for by him and in him we are without sinne pure and vndefiled and perfectly righteous in Gods sight Neither shall we need to feare the violence of all our spirituall enemies for our head Iesus Christ is God almighty and therefore none shal be able to plucke vs out of his hands against his will and we are as deare vnto him as the members of his body and therfore looke how loath any careful head would be to haue any of the members pulled from it by force and violence so loath and vnwilling will our Sauiour and head be to haue any of his members plucked from him And therefore seing he wanteth neither will nor power to defend vs wee need not feare the raging malice and cunning violence of any of our spirituall enemies sinne the Diuell the world and the fleshe for our head is all-sufficient and also most willing to saue and defend vs from all their force and malice § Sect. 11 Reasons drawne from the 3. person the holy spirit And somuch concerning the reasons drawne from the second person wherby euery repenting and beleeuing sinner may be assured of the pardon and remission of all his sinnes Now we are to speake of those which may be drawne from the third person the holy spirit First therefore wee are to know that though our sinnes be manifold and our corruptions exceeding filthy yet this holy spirit will sanctifie and purge vs from all our pollution so that though in times past wee were most hainous sinners idolaters adulterers theeues drunkards raylers extortioners yet now wee are washed now wee are sanctified now wee are instified in the name of the Lord Iesus and by the spirit of our God As the Apostle speaketh 1. Cor. 6.11 he is that heauenly fire which consumeth and purgeth vs from all the drosse of our corruptions hee is that diuine water which washeth away all our filthy pollution it is hee who doth regenerate and beget vs a new who were dead in our sinnes and whosoeuer are thus regenerated shal be heires of the kingdome of heauen Secondly we may hereby be assured of the remission of our sinnes in that the spirit of God ioyneth with vs in our suite and together with vs maketh request vnto God in our behalfe and whereas wee are ignorant and know
are not vtterly to bee discouraged nor to suffer themselues to sinke into the gulfe of desperation but as the sense and feeling of their state ought to humble them vnder Gods hand and to mooue them to enter into a due examination of themselues and to a serious repentance for their sinnes so they must take comfort vnto themselues and prop vp their declining faith by calling to mind former times wherein the Lord hath shewed his mercifull and gratious countenance vnto them and wherein they in token of thankefulnesse haue glorified God by their holinesse and righteousnesse of life An example whereof wee haue in the Prophet Dauid Psal 77. who being grieuously afflicted could not receaue in his soule any true comfort Psal 77. for howsoeuer hee did thinke vpon the Lord yet hee was still troubled and though hee prayed vnto him yet his spirit was full of anguish What help◠did he then find in this his present distresse He telleth vs in the first verse Then saith he I considered the dayes of old and the yeares of ancient time I called to remembrance my song in the night namely his songs of thanksgiuing whereby he had praised God for his great benefits and vers 11. I remembred the workes of the Lord certainely I remembred thy wonders of old Iob. 31. So the holy man Iob apprehending and conceyuing of God as of his enemie in respect of his present sense and feeling and being mooued by his friends to doubt of his graces which he had receiued and to condemne himselfe for an hypocrite comforteth himselfe and strengtheneth his faith in the middest of al these grieuous tentations by calling to his remembrance his fruits of faith and workes of sanctification which he had discerned in himselfe in former times as appeareth Chap. 31. Whose example if the children of God in like distresse will follow how miserable soeuer they are in their present sense and feeling yet they may receaue vnto themselues comfort because Gods gifts and calling are without repentance § Sect. 2 But here Sathan will further obiect that we are not only without all sense and feeling of faith That true faith resteth not in our sēse and feeling but also that we doe sensibly feele the heauie burthen of Gods wrath and plainely discerne his frowning and angrie countenance against vs and therfore howsoeuer those children of God who are in his loue and fauoure may haue some faith in them although it doe not alwaies so sensibly appeare yet it is impossibly that we should haue any sparke thereof seeing wee haue not any sense of Gods loue and fauour nay doe sensibly perceaue the cleane contrary to which wee are to answeare that faith doth not relie it selfe vpon our sence and feeling for as the apostle saith faith is the ground of things not presently inioyed but which are hoped for and the euidence or demonstration of things not which are subiect to the senses and sensibly discerned but which are not seene Heb. 11.1 Heb. 11. I and we beleeue that such ioyes are prepared for vs as neither eye hath seene nor eare hath heard nor the heart of man conceiued as it is 1. Cor. 2.9 and it is a kind of infidelitie to beleeue onely those things which are subiect vnto our senses and vnderstandings 1. Cor. 2.9 and therefore when Thomas would not beleeue that Christ was risen before it was made manifest to his senses hee is reproued for infidelitie bee not saith hee faithlesse but faithfull So that when our sense and feeling cease their faith beginneth his chiefe worke the most excellent faith sheweth it selfe most clearely when wee haue no sense and feeling or when we discerne and feele the plaine contrarie for it is an easie matter to be strong in faith when God sheweth himselfe gratious and mercifull but when he appeareth vnto vs like an angrie iudge when as his wrath flameth out against vs then to behold his loue through the vizard of anger to apprehend by faith his mercie and goodnesse towards vs when our senses apprehend nothing but his wrath and displeasure Iob. 13.15 to growe to Iobs resolution in the middest of our bitter agonies and greiuous afflictions though hee kill me yet will I trust in him and when we haue receaued many repulses and bitter snubs yet with the Cananitish woman to continue our suite Mat. 15. argueth such a faith as is hardly found no not in Israell Our want of sense therefore of Gods loue and fauour doth not argue want of faith for our faith is not grounded vppon our sense and feeling but vppon Gods gratious promises immutable goodnesse and infallible truth and if euer we haue tasted of Gods loue and mercie whatsoeuer wee apprehend in our present sense and feeling faith concludeth that we are still in his loue and fauour for he is without change or shadow of change as the apostle speaketh Iam. 1.17 and whom he loueth to the ende hee loueth them Iam. 1.17 as our Sauiour hath taught vs. Ioh. 13.1 Ioh. 13.1 Though then our sense of Gods loue fayle yet may our faith continue strong as appeareth plainely in the example of Iob who though he conceiued of God in his sense and feeling that he had hiddē his face frō him took him for his enemy though he seemed to write bitter things against him and made him to possesse the sinnes of his youth yet by a liuely faith he still rested and relied vpon him protesting that though he should slay him yet hee would trust in him as appeareth Iob. 13.15 Iob 13.15 Yea our Sauiour Christ himselfe who could not sinne through infidelitie in respect of his present sense and feeling complayneth that God had forsaken him § Sect. 3 That we are rather to beleeue Gods word then our owne sense and feeling If therefore Sathan goe about to perswade vs that we are without faith because we presently apprehend not Gods loue nor feele the sweete tast of his goodnesse wee are to answeare that wee are not to build our assurance vppon our owne sense and feeling but vpon Gods vnchangable goodnesse and gratious promisses made vnto vs in Christ Iesus and if at any time our sense and feeling tell vs one thing namely that God hath withdrawne his loue from vs and will neuer againe looke gratiously vpon vs and the word of God assure vs of another thing to witt that God will neuer forsake vs but continue his loue towards vs vnto the end wee are not to giue credit vnto our owne feeling but vnto Gods worde for otherwise what doe wee els but preferre our oft deceyuinge sense before Gods infallible truth and imagine that wee can better discerne and iudge of our estate then God himselfe but the worde of God telleth vs that if wee turne vnto the Lorde by vnfained repentance sorrowing for our sinnes past hating our present corruptions and desiring and indeauouring to mortifie the flesh and the
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
not bee effectuall and sufficient for their saluation Which tentation if we would withstand we must not dreame or imagine that to haue a true faith is to haue a perfect faith which is neuer assaulted with doubting nor shaken with any tentations for there is no such faith to be found in any of Gods childrē seing the most perfect are partly flesh and partly spirit and as the fruite of the spirit is faith and affiance in God so the fruit of the flesh is doubting and infidelitie these continually assault fight one against another That there are diuers degrees of faith in Gods children Againe wee are to know that there are diuers degrees of true faith and that all the children of God haue it not in the like measure for some haue attained to a strong and great measure of faith as those who are indued with much knowledge and firmely assent vnto that which they know and are most certainely perswaded of their saluation in Christ and that all the gratious promises of the gospell doe belong vnto them so as nothing in the world shal be able to seperate them from the loue of God which is in Christ Iesus our Lord others are weake and indued with a small measure of faith as those who haue little knowledge weake assent and perswasion being yet but babes in Christ and growing vp from faith to faith Rom. 1.17 as the Apostle speaketh Rom. 1.17 till at length they attaine to that fulnesse of perswasion of which mention is made Heb. 10.22 Heb. 10.22 Now wee are to hould first that this small and weake measure of faith is notwithstanding a true faith and therefore sufficient for the saluation of those who are indued therewith neither are the promises of the gospell made to those onely who haue a strong faith but to those who haue a true faith Ioh. 1.12 As many as receiued him hee gaue to them prerogatiue to be the sonnes of God Ioh. 1.12 euen to them that beleeue in his name And Iohn 3.18 He that beleeueth shal be saued Ioh. 3.18 in which and such like places there is no measure of faith propounded but the promises are made indefinitely to all that beleeue how small and weake soeuer their faith be in respect of the quātitie and apprehension so that in regard of the qualitie it be true and liuely § Sect. 2 That a weake and small measure of faith is true and liuely faith That a weake smal faith may be a true and liuely faith it is manifest both by reason and also plaine testimonies of the Scripture for the first diuersitie of degrees in quantitie of a thing doth not take away and annihilate the existence true being thereof for example a smal drop of water is as well and truely water as the whole Ocean a little sparke is true fire both in respect of substance qualitie as well as a mighty flame a little man is as truly a man as a great Giant and so a little faith is as well a true faith as a full perswasion neither doth the small quantitie take away the being nature and truth thereof Secondly this also manifestly appeareth by the Scriptures whereas many are said to haue faith and to beleeue who hearing the doctrine of Christ seing his miracles beleeued acknowledged him to be the true Messias their Sauiour though at the same time they had attained to an exceeding small measure of knowledge and were ignorant of many of the chiefe principles of Christian religion because they nourished not this their ignorance but resolued to vse all those good meanes of increasing in knowledge which God hath ordayned for this purpose And thus many of the Samaritanes are sayd to haue beleeued for the saying of the woman and because of his owne word Ioh. 4.39.41 Thus a certaine ruler and all his houshould are saide to haue beleeued Ioh. 4.39.41 ver 52. when they sawe the miracle which our Sauiour wrought in curing the rulers sonne of his feauer only with his word ver 52. Yea the apostles themselues whose faith our sauiour Christ cōpareth to a firme rocke against which the gates of hell should neuer preuaile were notwithstanding indued with weake and small measure of faith before the ascension of our Sauiour and sending of the holy ghost For they were ignorant euen of the maine principles of christian religion and of diuers articles of faith and consequently could not beleeue assent or be perswaded of those things which they did not vnderstand For example howsoever they knew and acknowledged that our Sauiour Christ was the promised Messias Mat. 16.18 yet they were ignorant that he should redeeme mankind by his death for when he foretold that he should be deliuered into the hands of the Gentiles to bee crucified it is saide that they vnderstood none of those things Mat. 20.18 Luk. 9.45 Mat. 20.18 Luk. 9.45 .. So also they knew not that beeing dead he should rise againe the third day as the Euangelist sheweth Mar. 9.32 Mar. 9.32 And when they heard thereof by the women they thought it a fained thinge as it is Luk. 24.11 Luk. 24.11 Ioh. 13.38 and 14.5 Actes 1.6 Mar. 10.37 They were ignorant also of his ascension as appeareth Ioh. 13.36 and 14.5 and of his kingdome for they dreamed of an earthly kingdome and of worldly preferments which they were to haue by him as we may see Act. 1.6 Mar. 10.37 By all which it plainely appeareth that though the Apostles were indued with a true faith yet their faith was exceeding weake and small as also it is most euident in that reprehention vsed by our sauiour when they were in some appearance of danger Mat. 8.26 Matth. 8.26 wherefore are yee fearefull o yee of little faith § Sect. 3 And therefore though wee find our faith to be weake and small yet let not Sathan perswade vs that for this cause it is false and counterfaite That all power of hell cannot preuaile against the smallest measure of true faith Phil. 3.12 or that wee shall easily bee ouercome of euery tentation and neuer perseuer vnto the end that wee may bee saued seeing a weake and small faith may bee a true faith against which how weake in it selfe soeuer it be yet the gates of hell shall neuer preuaile against it for the weaker our faith is the stronger shall wee find Gods power in sustayning and preseruing vs the more that Sathan laboureth to winnow vs in the siue of his tentations the more effectually will our Sauiour Christ make intercession for vs that our faith faile not the feebler our faith is in apprehending Christ the more powerfull will his spirit bee in apprehending vs and in ioyning vs inseparably in a holy communion with him But yet wee must not content our selues with a small and weake measure of faith but earnestly labour after more perfection and to grow from faith to faith till
feele the vertue of Christs resurrection that by this meanes he might attaine vnto the resurrection of the dead And as Paul earnestly desired this so also he attained vnto it as himselfe professeth Galath 2.20 Thus saith hee I liue Gal. 2.20 yet not I now but Christ liueth in me and in that I now liue in the flesh I liue by faith in the sonne of God who hath loued me and giuen himselfe for me Now this efficacie and vertue of Christs resurrection is applied vnto vs by Gods spirit which vniteth vs vnto Christ our head and therefore vsually in the Scriptures this worke is ascribed vnto him Rom. 8.11 So Rom. 8.11 But if the spirit of him that raised vp Iesus from the dead dwell in you he that raised vp Christ from the dead shall also quicken your mortall bodies because his spirit dwelleth in you § Sect. 5 And thus haue I shewed the author of our viuification Of the manner how our viuification is wrought the manner how it is wrought followeth to bee spoken of First the spirit of God dispelleth the cloudes of ignorance and illuminateth the eyes of our vnderstanding with the beames of true sauing knowledge wherewith being inlightened we rightly iudge that folly and madnesse in which we thought formerly our chiefe wisdome consisted and approue that as onely wise which before wee condemned as extreame foolishnesse Of this the Apostle speaketh Ephes 1.17 where he prayeth that God would bestow vpon them the spirit of wisdome and reuelation through the knowledge of him Ephes 1.17 that the eyes of their vnderstanding might bee inlightened c. After the vnderstanding is thus inlightened then also the will is changed and whereas before regeneration it was corrupt peruerse and rebellious now being sanctified it beginneth to hate and auoide that euill which in former times it loued and imbraced and to like and delight in that good which formerly it loathed and abhorred so that the regenerate man saith with the Apostle that to will is present with him though hee finde no meanes to performe that which is good Rom. 7.18.22 and that he is delighted in the lawe of God concerning the inner man though the law of his members rebelling against the law of his mind leade him captiue to the law of sinne Finally the vnderstanding being inlightened and the will reformed there followeth the renewing of all the affections the thoughts imaginations powers and faculties of the soule and lastly the internal parts being quickened there insueth the renuing of the body the outward actions life and conuersation § Sect. 6 And thus haue I set downe the manner and forme of our spirituall renewing now as the worke of mortification That the worke of sanctification is not finished in an instant so this of viuification is not perfected and finished in an instant but in continuance of time and by degrees neither doe we so long as we continue in this life receiue any great measure thereof but onely the first fruites which is but as it were a little handfull in respect of that large haruest of godlinesse which we shall attaine vnto in Gods kingdome as the Apostle speaketh Rom. 8.23 Rom. 8.23 Whereas therefore the Church is saide to bee perfectly purged from all spottes of sinne Ephe. 5.26 27 Ephes 5.26 27. it is to be vnderstood of our iustification whereby the faithfull are deliuered from the guilt and punishment of sinne and adorned with Christs perfect righteousnesse and not of our sanctification which is onely begun in this life but not perfected till the life to come as it is notably set downe 2. Cor. 5.1 2 3 4. 2. Cor. 5.1 2. c. CHAP. IIII. Sathans temptations whereby he laboureth to intice vs to commit sinne answered § Sect. 1 ANd so much for the doctrine of sanctification Of the kinds of Sathans temptations whereby he indeauoreth to hinder our sanctification the right vnderstanding wherof serueth much for the answering of all contrarie cauils and obiections which are suggested into our mindes by our spirituall enemies Now hauing shewed the trueth of this doctrine let vs in the next place propound Sathans temptations which he commonly vseth to hinder this worke of sanctification to the end that the weake christian may bee the better inabled to answere them in the day of triall The temptations which Sathan suggesteth to hinder our progresse in godlinesse are of two sorts either allurements to intice vs to goe aside out of the narrow path of holinesse into the broade way of sinne and wickednesse or discouragements to disharten and wearie vs in trauailing this spirituall iourney By the first he sweeteneth the bitter pill of sinne that it may seeme pleasant to our carnall appetites to the end that we may greedely swallow it to our euerlasting bane by the other hee laboureth to make holsome godlinesse loathsome and altogether vnpleasant to our sensuall taste Those hee commonly vseth before we haue sinned to cause vs presumptuously to fall into it and these after wee haue sinned and wounded our consciences to the end hee may moue vs desperately to surcease our labour in the workes of sanctification as being not only difficult but altogether impossible § Sect. 2 The first sort of his temptations whereby he laboureth to draw vs into sinne Of Sathans temptation whereby he allureth vs to fall into sinne he inforceth by extenuating the sinne vnto which he allureth vs by putting vs in minde of the mercies of God and merits of Christ and by hiding from vs the curse of the law and the punishments threatned against sinne both in this life and the life to come Why will hee say makest thou such scruple of committing this sinne which is so pleasant or profitable vnto thee seeing it is in it owne nature but very small and almost no offence at all being compared with the great transgressions which others haue committed who notwithstanding are said euen in the Scriptures to haue been most godly and righteous yea and highly in Gods loue and fauour why therefore shouldest thou who art farre inferiour vnto them stumble at this small strawe seeing these great blockes could not hinder euen the most religious from inioying the pleasures of sinne Consider also the common frailtie of mankinde and the naturall corruptions of the best whereby they are ready to fall when the least occasions are offered into sinnes farre greater then this which so much pleaseth thee Remember that thou canst not be a saint in this life nor freed from that corruption which so fast cleaueth vnto thee and therefore seeing thou must needs sinne now sinne when thereby thou maist haue pleasure or profit for doe what thou canst yet thou shalt often fall And why wilt thou not rather be lead with delight then be drawne with necessitie Consider likewise that thy God is most mercifull and therefore still ready to pardon thy sinnes and the rather because he knoweth thy fraile
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
and is readie againe to giue them the foyle and to leade them captiue into the same sinne if the Lord vphold them not so that inrespect of their owne strength they may fall againe as in former times Secondly the same causes still remaine which may moue the Lord to leaue them to themselues and suffer them to fall namely that hereby they may be more humbled and more seriously bewaile their corruptions that they may more earnestly implore his mercie and he more manifest it in pardoning their sinnes to the praise of his glorie Thirdly howsoeuer this is not vsuall with the children of God to fall diuers times into a sinne which is great and grieuous yet euery one findeth in his owne experience that he often committeth such sinnes as are not so heynous through infirmitie and weaknesse as to heare the word negligently and carelessely to be distracted with wandering thoughts in prayer to fall into vniust anger to lie and vse idle communication and such like of which notwithstanding repenting he is receiued vnto mercie So that it is not the often falling into the same sinne that excludeth vs out of the number of Gods children or debarreth vs of pardon so that we often repent lay holde vpon Christ with a liuely faith Neither do the scriptures limit and restraine Gods mereie and the vertue of Christs merits to the pardoning and taking away of diuers sinnes once committed but extend them also to the same sinne committed diuers times yea to all sinnes whatsoeuer of which we truely repent CHAP. XI Sathans temptations perswading the christian that he hath sinned against the holy Ghost answered § Sect. 1 ANd thus haue I answered Sathans temptations drawne from these sinnes which the weake christian hath fallen into Of the sinne against the holy Ghost but if he cannot so preuaile then he will falsely accuse them of those sinnes which they neuer committed and especially of that vnpardonable sinne against the holy Ghost taking aduantage of their ignorance that so he may plunge them into desperation and vtterly discourage them from going forward in the course of godlinesse The which his temptation is so vsuall and common that there is scarce any who are exercised in this spirituall warfare if they be conuerted vnto God out of their ignorance whom he doth not encounter with this weapon For as much therefore as ignorance is the chiefe ground of this temptation therefore the best meanes to strengthen our selues against it is to know what this sinne is which if we once vnderstand there is no daunger of being foyled in this assault What the sinne against the holy Ghost is The sinne against the holy Ghost is a generall deniall and oppugning of the truth and all religion of which the vnderstanding and conscience by the illumination of the spirit are perswaded and conuicted proceeding from an obstinate will and purposed malice against God and his truth The which sinne is committed of two sortes of men first of those who haue made profession of the truth and afterwards become Apostataes not from some part onely but from all religion condemning blaspheming and persecuting as hereticall and impious that truth which before they professed and of which they were perswaded And thus did Hymeneus and Alexander sinne 1. Tim. 1.20 of whom Paul speaketh 1. Tim. 1.20 Secondly of those who were neuer professors thereof Matth. 12.24.31 Steuen Gardner See his storie in the booke of Martyrs whose consciences notwithstanding are conuicted of that truth which they doe oppugne an example whereof we haue in the Scribes and Pharises Matth. 12.24.31 and in many of the learned Papists in these dayes who maliciously deny and persecute that truth which they know and are conuicted of § Sect. 2 Hereby therefore it appeareth that not euery grieuous sinne against knowledge and conscience is the sinne against the holy Ghost How to distinguish the sinne against the holy Ghost from other sinnes for thus Dauid offended who was a man according to Gods owne heart nor euery denying of the knowne truth if it proceede from feare and infirmitie and not from malice and obstinat rebellion for thus Peter sinned in denying his maister nor all kinde of opposing and persecuting of the truth if it bee not against knowledge and conscience but vpon blindnesse and ignorance for thus Paul offended before his conuersion 1. Tim. 1.13 as appeareth 1. Tim. 1.13 and many of the Iewes who crucified Christ as the Apostle Peter testifieth Act. 3.17 Act. 3.17 nor all malicious opposing against euery knowne truth but of the truth in generall and all true religion for this sinne is an vniuersall apostasie from God and his truth and not onely a defection from some particular point thereof So that though a man sinne against knowledge and conscience through infirmitie and not of malice though he deny the truth through feare and weakenesse though he persecute it through blindnesse and ignorance though he wittingly oppose against and willingly persecute some particular point thereof and yet hold and professe the generall howsoeuer he hath most hainously offended yet he hath not committed this vnpardonable sinne against the holy spirit and therefore is not excluded from repentance nor vpon his repentance from pardon and forgiuenesse Whereby it manifestly appeareth that these poore christians which labour vnder the burthen of sinne are meerely deluded by Sathans false suggestions and grosely abused through their owne ignorance when as he maketh them beleeue that they haue sinned against the holy Ghost But let such know to their comfort that so long as they would not commit this sinne or feare least they haue alreadie fallen into it they are as yet most free from it seeing it is not done of infirmitie or at vnawares but vpon a malitious will cleare knowledge and setled resolution § Sect. 3 But here the poore christian is readie to complaine that he is continually troubled with impious thoughts Of impious and blasphemous suggestions and horrible blasphemies against God and his holy spirit which he feareth to be the sinne against the holy Ghost I answere as before that seeing these thoughts are a trouble vnto him and seeing he feareth to commit this sinne thereby it is manifest that he is not fallen into it as appeareth by that which hath been said Secondly he is to know that his state is common with Gods faithfull children who are thus vexed especially in the conflict of temptations and before they haue receiued a great measure of faith and fulnesse of perswasion of Gods loue and fauour whereby they are moued intirely to loue him againe Neither needes this to seeme strange vnto any who considereth of that masse of naturall corruption which remaineth in vs euen after regeneration which continually boyleth and fometh vp the filthie scumine of wicked thoughts and blasphemous imaginations and of the malice of our spirituall enemie Sathan who is still readie to tempt vs by his suggestions to the
promise CHAP. XIIII Of eight other reasons which proue the certaintie of our perseuerance § Sect. 1 THe sixt reason to assure vs of our perseuerance may be taken from the intercessiō of Christ for vs to God the father The sixt reason taken from Christs intercession For whatsoeuer Christ himself maketh request for in the behalfe of his faithfull that without doubt the father graunteth vnto him Ioh 11.42 for God heareth him alwaies Ioh. 11.42 But he continually maketh request for them that their faith faile not Luk. 22.32 Ioh. 17.9.11.15.21 as appeareth Luk. 22.32 He prayeth for them Ioh. 17.9 that the father would keepe them in his name whom he had giuen vnto him That they may be one as he and the father are one vers 11 That he would preserue them from euill vers 15 and what greater euill than to fall from grace and God also That they all may be one as the father is in Christ and Christ in him vers 21. That they be with Christ where he is and may behold his glorie Vers 24. vers 24. He maketh also intercession for all those whom he hath redeemed that they may be saued notwithstanding their sinnes into which they fall through the strength of their corruptions 1. Ioh. 2.1.2 as appeareth 1. Ioh. 2.1.2 And therefore all these things are graunted vnto him by the father for the faithfull So that now they may say with the Apostle Rom. 8.33 It is God that iustifieth 34. Who shall condemne Rom. 8.33 34 35. It is Christ which is dead yea or rather which is risen againe who is also at the right hand of God and maketh request for vs. 35. Who shall separate vs from the loue of God c. And though our corruptions be many and our weakenesse great yet we neede not doubt of our perseuerance to euerlasting life For we haue an high priest who is able perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them as it is Heb. 7.25 Heb. 7.25 § Sect. 2 The seuenth reason may be taken from that vnion which is betweene Christ and the faithfull The seuenth reason taken from our vnion with Christ whereby he becommeth their head and they his members For there is no head that will willingly permit any of it members to bee rent and torne from it because then it should haue a maimed and vnperfect body But Christ Iesus is the head of all the faithfull and they the members of his body Eph. 5.30 Ephesians 5.30 And therefore hee will not suffer any of them to bee pulled from him and so perishing make a maime in his body seeing hee is also omnipotent and able to saue all those who depend vpon him Moreouer seeing our Sauiour Christ who is our head hath past all daungers and now liueth and raineth with God his father wee are also assured that we shall liue and raigne with him For he hath obtained this eternall glorie not for himselfe alone but also for all the members of his body as appeareth Ioh. 17.21.24 and therefore now there is no doubt of perishing Ioh. 17.21.24 seeing our life is hid with Christ in God as it is Col. 3.3 and consequently no lesse safe than his who now raigneth and triumpheth ouer his enemies Col. 3.3 Whereof it is that they are said in respect of the certaintie of their assurance to haue alreadie euerlasting life and to haue passed from death to life Ioh. 5.24 1. Ioh. 3.14 Ioh. 5.24 1. Ioh. 3.14 § Sect. 3 The eight reason may be taken from the spirit of God dwelling in vs for so long as it hath his abiding with vs The eight reason taken from the spirit of God dwelling in vs. we must needs perseuer in grace neither is it possible we should fall away seeing it is the fountaine and roote from which all graces flow and spring and seeing it continually fighteth against and subdueth the flesh and the lusts thereof But after we haue receiued the spirit of God it continually dwelleth and abideth with vs for this is that spirituall water of which whosoeuer drinketh shall neuer be more a thirst Ioh. 4.14 and 7.39 but it shall be a well of water springing vp into euerlasting life as it may appeare by comparing Ioh. 4.14 with chapt 7.39 So Ioh. 14.16 Ioh. 14.16 I will pray the father and he shall giue you another Comforter that hee may abide with you for euer 17. Euen the spirit of truth 1. Ioh. 2.27 whom the world cannot receiue because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you 1. Ioh. 3.9 And 1. Ioh. 3.9 Whosoeuer is borne of God sinneth not that is with full consent of will for his seede remaineth in him neither can he sinne because he is borne of God where the spirit is called the seede of God because by vertue thereof wee are begotten vnto God If therefore by vertue of this spirit wee are so preserued that wee cannot sinne with full consent of will nor haue it raigning in vs as it did before our regeneration then certainly wee shall bee preserued thereby from falling away and notwithstanding our sinnes wee shall perseuere in grace to euerlasting life § Sect. 4 The ninth argument may be taken from the effects of the spirit dwelling in vs The ninth reason taken from the effects of the spirit 1. Ioh. 2.20.27 Rom. 8.14.17 for first it teacheth and guideth vs in the way of Gods truth as appeareth 1. Ioh. 2.20.27 And as many as are led by the spirit of God they are the sonnes of God Rom. 8.14 and those that are sonnes are also heires euen the heires of God and coheires with Christ vers 17. Neither is it possible that those who are guided with the spirit should sinne with full consent of will much lesse fall away For whosoeuer is borne of God sinneth not namely after this manner neither can euer their spirituall enemies finally preuaile against them for he that is begotten of God keepeth himselfe and the wicked one toucheth him not 1. Ioh. 5.18 as it is 1. Ioh. 5.18 Secondly the spirit of God witnesseth to our spirits that wee are the sonnes of God Rom. 16.17 and consequently heires of his kingdome as it is Rom. 16.17 and his testimonie is true and infallible It also is the earnest of our inheritance and a pledge to assure vs that God will make good his promises vnto vs Eph. 1.14 2. Cor. 1.22 and thereby also wee are sealed vnto the day of redemption Eph. 1.14 2. Cor. 1.22 Eph. 4.30 Ephes 4.30 And therefore seeing the Lord hath confirmed our assurance by the testimonie of his spirit by this earnest pledge and seale we neede not to feare our falling away or to doubt of our perseuerance But of this I haue alreadie written at large in treating
temptations whereby he laboreth to make it frustrate and vnprofitable vnto vs. For the first our vocation or calling is an effect of Gods election whereby our Sauiour Christ God and man doth by his kingly authoritie call and inuite vs whilst we liue here vnto the participation and imbracing of the inestimable benefit of our redemption that thereby we may attaine vnto euerlasting life And thus are we called sometimes sooner and sometimes later when it seemeth good vnto the Lord as appeareth in the parable of the householder who hired laborers into his vineyard some at the dawning of the day others at the third sixt and ninth howre Matth. 20. others at the eleuenth howre not long before the sunne setting as it is Matth. 20. A twofold calling generall and effectuall Moreouer this our calling is either commune and generall or els speciall and effectuall The general calling is whereby all indifferently good and bad elect and reprobate are outwardly inuited by the ministerie of the Gospell to imbrace the benefit of our redemption wrought by Christ which outward calling is vneffectuall to the wicked and reprobates because being inuited to the supper of the King they refuse to come that is they either altogether neglect the hearing of the heauenly ambassage of the Gospell or els contemne those inestimable benefits which are therein offered preferring before them the honors riches and pleasures of this life whereby it commeth to passe that the word of God findeth no place in their hearts but vanisheth away leauing nothing behinde it but the sauour of death to their more deepe condemnation § Sect. 2 The speciall and effectuall calling is VVhat our effectuall calling is that which is proper to Gods elect when as with the outward ministerie of the word wherein grace and saluation is offered to all beleeuers our Sauiour Christ ioyneth the inward operation of his holy spirit which openeth our deafe eares inlighteneth our blind vnderstandings and softneth and sanctifieth our hard and corrupt hearts so as we attentiuely heare truely vnderstand and by a liuely faith apply the doctrine of grace and saluation which is preached vnto vs whereby also we are separated from the world giuen to Christ and he to vs whereupon followeth that neere vnion whereby we being ingrafted into his body mistically doe become his members and he our head Effectuall calling proper to the elect That this effectuall calling is proper to those that are elected and shall be saued it appeareth by the parable of the supper where many outwardly inuited to the great supper of the king refuse to come Matth. 22.3.8 therefore are excluded from the mariage Mat. 22.3.8 And Rom. 8 30 the Apostle saith that whom he did predestinate them also he called and these also he iustifieth Rom 8.30 So Act. 13.48 it is said that as many as were ordained to euerlasting life beleeued at the preaching of Paul and Barnabas Act. 13.48 and therefore these onely were effectually called Ioh. 6.45 And Ioh. 6 45. our Sauiour saith that euery one who hath heard and hath learned of the father commeth vnto him So that outward hearing is not sufficient to bring vs to Christ vnlesse the father also inwardly instruct vs with his holy spirit opening our deafe eares inlightening our blynd vnderstandings inclining our willes and sanctifying our affections that we may attentiuely heare truely vnderstand and heartily imbrace the Gospell preached vnto vs. And this appeareth in the example of Lydia Act. 16.14 Act. 16.14 whose heart the Lord is said to haue opened that she might attend vnto the things which Paul spake and bee conuerted by which speech the holy Ghost implyeth thus much that her heart was as it were close shut and fast locked vp so as he could not receiue the word preached till the Lord had opened it by the inward operation of his holy spirit Which matter neede not seeme strange vnto vs seeing it is continually confirmed by our owne experience for how comes it to passe that many amongst vs heare the word preached from day to day and yeere to yeere and yet are neuer the nearer but still remaine as ignorant in their mindes as peruerse in their willes as corrupt in their affections as prophane in their liues as euer they were On the other side how hapneth it that some attentiuely heare Gods word treasure it vp in their memories and thereby haue their minds inlightned with the knowledge of God their wils inclined to holines and righteousnes their affections sanctified their liues reformed surely because the Lord doth ioyne in these the inward operation of his spirit with the outward ministerie of his word making it effectuall for their true conuersion whereas he leaueth the other to their owne corrupt affections and hardnes of heart And thus it appeareth that the elect onely are effectually called as for the wicked and reprobate though they heare the outward preaching of the word by which they are inuited vnto Christ yet they stubbornly refuse to come vnto him and reiect all the gracious promises of the Gospell to their eternall perdition because the Lord leaueth them to their owne lusts and corruption not opening their hard hearts nor inclining their peruerse willes nor sanctifying their corrupt affections § Sect. 3 In the next place let vs consider Of the parts of effectuall calling and first of our separation from the world the parts of our effectuall calling the first is our separation from the world of which in former time wee were citizens and true members that from henceforth we should be of Gods household and family for naturally we are meere worldlings dead in our sinnes and to euery good worke reprobate liuing without God and seruing Sathan the world and the corrupt lusts of our flesh vntill it please the Lord to make choyse of vs among many other calling and separating vs from this corrupt masse of mankind that he may make vs subiects first of his kingdome of grace and afterwards of his kingdome of glorie Of this our Sauiour speaketh Ioh. 15.19 Ioh. 15.19 If you were of the world the world would loue his owne but because you are not of the world but I haue chosen you out of the world therefore the world hateth you And the Apostle saith that after our calling and conuersion Eph. 2.19 we are no more strangers and forreners but citizens with the saints and of the household of God Now the Lord maketh this choyse of vs before others not for any respect of worthines or excellencie in vs more then in them but of his meere mercie vndeserued grace That the Lord calleth vs not for any respect of our own worthines and free good will neither doth he therefore intertaine vs into his Church and family because wee are alreadie or because hee knoweth we will bee hereafter holy and righteous but hauing freely called vs without any our deserts he doth also of his owne vndeserued
loue giue vs his holy spirit whereby we are purged from our corruptions sanctified and raised vp from the death of sinne to newnes of life so that our holines is not a cause of our calling but Gods election and calling is a cause of our holines And this appeareth both by testimonies of Scripture and examples For the first the Lord professeth Esa 65.1 Esa 65.1 that he offered himselfe to those that asked not after him and was found of them that sought him not c. The Apostle Ephes 2.1 affirmeth that euen those who are the Church and people of God were before their calling and conuersion not sicke only but euen dead in their sinnes in which they walke according to the course of the world Eph. 2.1.3.12 that they were by nature the children of wrath as well as others as it is vers 3. and that they were without Christ aliants from the common-wealth of Israell strangers from the couenant of promise and had no hope and were without God in the world as it is vers 12. So 1. Cor. 6.11 he saith that those who were now sanctified and iustified were in time past fornicators 1. Cor. 6.11 idolators adulterers wantons buggerers c. The Apostle Peter like wise writing to the Church of Christ saith both of himselfe and them also that they had spent the time past before their conuersion after the lust of the gentiles walking in wantonnesse gluttonie and in abominable idolatries 1. Pet. 4.3 1. Pet. 4.3 And the Prophet Esay saith that we all were wandering sheepe Esa 53.6 vntill the Lord gathered vs into his sheepefold So that it was so far of that we should deserue nay grace or mercie at Gods hand that in his iustice he might rather haue consumed vs as his enemies than called vs to be his Church and people This also is plaine in the examples specified in the booke of God for what excellencie or worthines was in Abraham who before his calling was an idolater or in Rahab who had spent her time in lust and filthines or in Manasses who was a cruell idolater a murtherer a sorcerer or in Matthew who was a publicane or in Paul who was a bloodie persecutor or in the thiefe who had spent his life in al outrage and wickednes what excellencie or desert was in any of vs who haue not so much as a thought or inclination to any good thing or any power to performe it and therefore we must conclude with the Apostle that we are called with an holy calling not according to our workes 2. Tim. 1.9 but according to his owne purpose of grace c. 2. Tim. 1.9 § Sect. 4 The second part of effectuall calling is that reciprocall donation whereby God the father giueth Christ Iesus his onely begotten sonne Of the second part of our effectual calling to wit our reciprocall donation truely and effectually to al his elect to be their head redcemer and Sauiour and also whereby he giueth his elect vnto Christ to become his members that so they may be saued and redeemed by him whereupon all Gods elect may truly say that this Christ Iesus God and man is mine head my Sauiour and redeemer and all his merits obedience and benefits purchased by both are become mine by this right as being a member of his bodie and our Sauiour also may as truely say of Gods elect that they are his whom he hath right to redeeme and saue because hee is their head and they his members Of this mutuall donation and gift the Scriptures speake euidently Esa 9.6 Ioh. 3.16 and first that Christ is giuen vnto vs Esa 9.6 Vnto vs a childe is borne and vnto vs a sonne is giuen Ioh. 3.16 So God loued the world that he gaue his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life Rom. 8.32 Secondly Rom. 8.32 Ioh. 17.6 that we are giuen vnto Christ it is manifest Ioh. 17.6 I haue declared thy name vnto the men which thou gauest me out of the world thine they were and thou gauest them me c. So. Ioh. 10.29 My father which gaue them me is greater then all and none is able to take them out of my fathers hand By which places it plainely appeareth that Christ is giuen vnto vs by God his father and we vnto Christ But in what manner is this mutuall donation made surely not grosely and corporally but spiritually after a celestiall manner for the meanes whereby it is brought to passe on Gods parr is his diuine and holy spitit and on our part a true and liuely faith § Sect. 5 The third part of effectuall calling is the vnion and communion which is betwixt Christ and Gods elect Of the third part viz. our vnion with Christ which followeth vpon the donation before spoken of whereby Christ Iesus and they are mistically coupled together into one body hee becomming their head and they becomming his members Of this the Apostle speaketh Ephes 4.15.16 where hee exhorteth the faithful to grow vp into him which is the head that is Christ Eph. 4.15 by whom all the bodie being coupled together by euery ioynt c. receiueth increase And chap. 5.30 We are members of his bodie and 5.30 of his flesh and of his bones And of this our Sauiour Christ speaketh in the parable of the vine Ioh. 15.1 where he cōpareth himselfe to the stock root and al the faithful to the branches Ioh. 15.1 and the Apostle expresseth it by a metaphoricall speech taken from a building comparing Christ to the foundation and the Church to the rest of the building Eph. 2.20.21.22 Now wee must not conceiue of this vnion that it is either natural Eph. 2.20.21 as the three persons in Trinitie are vnited in the same diuine nature or personall as the bodie and soule being vnited make one man or corporall as the parts of a building are coupled one with another but this coniunction and vnion is made by the spirit of God which dwelling in the manhood of christ aboue measure filling it with the graces thereof is from it deriued vnto all the faithfull and true members of Christs bodie filling them with the like graces in measure and on our part by a true and liuely faith whereby we doe applie vnto vs Christ Iesus and all his benefits And this appeareth Eph. 2.22 where the Apostle saith that wee are the habitation of God by the spirit Eph. 2.22 1. Ioh. 4.13 And 1. Ioh 4.13 Hereby we know that we dwell in him and he in vs because he hath giuen vs of his spirit So that by the spirit of God dwelling in vs we are made one with Christ and Christ with vs. Now the manner whereby this vnion is made is this the faithful man body and soule is vnited vnto whole Christ God and man but first and immediatly to the humane nature and mediatly thereby to the
yet all true faith and sufsicient for saluation That so long as wee continue in this life our knowledge is but imperfect and vayled with much darknesse and ignorance for we know but in parte as euen the apostle speaketh in his owne person 1. Cor. 13.12 1. Cor. 13.12 And therefore our assent and perswasion must needs be imperfect and but in part and often assaulted with much doubting that howsoeuer faith and doubting are opposed in their owne nature yet notwithstanding they may be together in the same subiect in respect of diuers partes For wee are partly flesh and partly spirit and these two with their seuerall fruits do continually fight and striue one against the other and sometimes the flesh sometimes the spirit with their seuerall fruits get the vpper hand in the meane time both retaining their owne nature and properties howsoeuer they doe not so euidently appeare nor so powerfully worke their seuerall actions when the aduerse part preuaileth and hath put them to the foile for example faith which is a fruite of the spirit is continually assaulted by doubting which is a fruite of the flesh and proceedeth from the roote of infidelitie and sometime faith preuaileth and sometime it receiueth the foyle but yet at the same time howsoeuer wee cannot sensibly discerne it nor the actions thereof yet it retaines it owne nature and properties neyther is it depriued of his firmenesse constancie and certainty howsoeuer they be for a time couered hid out of our sight like the fire vnder the ashes or the Sunne vnder a cloud as before I haue said Though therefore we finde in vs much inconstancie and doubting yet let not Sathan perswade vs that these are of the nature and properties of our faith and that therefore our faith is not true but temporarie false and counterfaite for this inconstancie and doubting proceedeth not from faith and from the spirituall and regenerate part but from the flesh and the part vnregenerate and therefore howsoeuer it is assaulted and sometimes foyled by them yet in it owne nature it is true certaine and constant § Sect. 2 Secondly Sathans tentation groūded on the strong faith of some of Gods children answered he will suggest that the Saints mentioned in the Scriptures had most certaine strong faith in exceeding great measure that they brought forth cōtinually most notable fruits thereof were not subiect to such infirmities and doubting as wee feele in our selues To which we are to answere that this tentation is full of vntruth and hath no sound part in it for first we are to assure our selues that they fell into manifold doubtings and were subiect vnto innumerable infirmities and corruptions which are not specified in the booke of God neither was it fitte or expedient that it should be a register of all humane infirmities and of their manifold falls but onely that some should bee recorded for our warning that wee might more warily watch ouer our selues least wee should fall into the like sinnes and for our comfort also when wee are fallen in that our case is common with Gods dearest children in which respect the Scriptures is not wanting Looke vpon Abraham the father of the faithfull whose faith was so strong that he aboue hope beleeued vnder hope and you shall see that his faith notwithstanding was sometimes shaken with diffidence and doubting as when distrusting Gods gratious promisses made vnto him and not resting vpon his almighty power he was content to take vnto him Hagar his maide and commit sinne with her that so by his owne deuise he might make good Gods promisse and obtaine the blessed seed as though God could not perfourme that which he had spoken vnlesse he helped him by such vnlawfull meanes So where was the strength and constancie of Moyses faith when hee dishonoured God before the people in not beleeuing his word by shewing his impatiencie Numb 20.10.11 where was the strength and constancie of Dauids faith num 20.10 11. when he complaineth that he was forsaken that God had fayled in his promisses that he had forgotten to be mercifull and had shut vp his tender mercies in displeasure Psal 22.1 and 77.8.9 Or of Iobs faith when he cursed the day of his birth and accounted God his enemy Psal 22.1 and 77.8.9 who had set him vp as a marke against which he shot poisoned arrowes or of Ieremy when he likewise wished that he had neuer bene borne and bewraieth great impatiency Iere. 20. Ier. 20. Or of Ionas when he rebelled against Gods commaundement and fled from his presence or when after his miraculous deliuerie he murmured and vttered impatient speeches euen against God himself for the losse of a poore gourd which kept him from the heate of the sunne and when the Lord mercifully and mildly reproued him saying doest thou well to be angry for the gourd he stubbornely answered I doe well to bee angry vnto the death Ion. 4.9 Ion. 4.9 Or of the Apostles themselues when they fled away and forsooke their Lord and maister Iesus Christ for feare of worldly punishment and when after his death they would not beleeue the women reporting that hee was risen againe vntill their owne eyes had seene them Lastly though it be euident that diuers of the Saints mentioned in the Scriptures had a farre greater measure of faith and brought foorth much more plentiful fruits then we can discerne in our selues yet this is no good reason to prooue that our weaker smaller faith is no faith or vneffectuall for our saluation for this is an absurd consequence the Moone giueth much lesse light then the Sunne therefore it giueth no light at all one hand is farre greater then another therefore the lesser is not a true hand this man excelleth another in the vse of reason and therefore the other is vnreasonable because the diuers degrees in the quantitie of things doe not take away the truth of their being and existence so long as they be of the same nature and qualitie Besides as the holy ghost hath set downe examples of most strong faith in some of Gods seruants so hath he made mention of some who haue had but weake and little faith to the end that we should so labour to attaine vnto the highest degree as that in the meane time we be not vtterly discouraged with the lowest for example as he hath remembred the faith of Abraham who beleeued aboue hope vnder hope so hee hath not forgotten his weake faith who cried I beleeue Lord help thou mine vnbeliefe as he hath mentioned the faith of Iob who grew to this resolution Though hee kill me yet will I trust in him so he hath expressed also the faith of Nicodemus in knowledge weake and simple and in practise and profession cowardly and fearefull as hee hath set downe the strong faith of Paul who grew to this fulnesse of perswasion that nothing should be able to separate him from the loue of
God in Iesus Christ so he hath not left out the little weak saith of Thomas who would not beleeue further then hee sawe and felt Yea the Lord in his word hath reuealed vnto vs the diuers degrees of faith in the same men in respect of diuers times That the scriptures set forth vnto vs the diuers degrees of faith in the same beleeuer at one time like a graine of mustard seede at another time like a great tree at one time like a little smoke and soone after bursting out into a great flame now like a weake reed wauering and declyning with the smallest blast of any tryall and within a while like an immoueable rocke which beateth backe huge billowes and euen a whole sea of violent tentations in a word it setteth out to our vew as it were portrayed in a fresh and liue picture the diuers ages of a christian as he is in his conception and preparation to grace and as he is in his new birth and first conuersion as he is a babe and as he groweth from his infancie to greater age and strength till hee come to ripe yeares and to be a strong man in Christ Besides it sheweth vnto vs his diuers relapses through sinne the sicknesse of the soule and how oftentimes the spiritual growth is hindred and the strength of Gods graces abated and much weakned by the cotidian ague of our corruptions and Sathans tentations and also after these fitts bee driuen away by vertue of Gods spirit how we receiue a greater increase of grace and measure of strength whereby we grow more in christianitie and godlinesse in a yeere then we did in two before All which is set downe to this end that we should not make our infancie our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and full growth but labour to increase in grace till we become of babes strong men in Christ as also that finding our selues as weake as little infants wee bee not vtterly discouraged for if we sucke the brests of our spirituall mother the true church and receiue from her the milke and stronger meate of the word and sacraments wee shall assuredly growe vp from grace to grace and strength to strength till of babes wee become strong men in Iesus Christ and that though wee haue many great sickness of the soule and relapses into sinne whereby our spirituall growth for a time is hindred and our strength in Gods graces much abated yet if we often feed vpon the comfortable foode of Gods worde and vse this spirituall physick prescribed by God himselfe we shall not only againe recouer our former strength and health but also find a great increase of Gods graces in vs. § Sect. 3 Lastly Sathan will suggest that though our faith be true That Sathan cannot preuaile against the weakest faith yet it is so exceeding small and weake that with the violence of his tētations and huge masse of our own corruptions it will easily be ouerthrown and turned into infidelitie To which we are to answere that though hereby our faith may be shrewdly shaken yet it can neuer be ouerturned though it may be couered with the ashes of our corruptions yet it can neuer be vtterly quenched though through our gretuous foyles and falls in the cōbate of tentations it may be as it were brought into a traunce so as we cannot sensibly discerne any action motion or life of faith yet the habite and grace it selfe after it is once giuen of God is neuer taken away neither is it possible that it should be quite destroied by all the power of hell And this may appeare by diuers reasons first because faith is not of our selues but the free gift of God as it is Ephe. 2.8 Eph. 2.8 And whatsoeuer sanctifyng and sauing grace the Lord giueth that he neuer taketh vtterly away for the gifts and calling of God are without repentance as the Apostle speaketh Rom. 11.29 Rom. 11.29 Secondly whosoeuer truely beleeueth he is truely knit and vnited vnto the body of Christ and is made partaker of his holy spirit which as it begetteth and beginneth all the sanctifying and sauing graces in vs so also it nourisheth strengtheneth and confirmeth them so as they can neuer vtterly faile for whatsoeuer good worke he beginneth that will hee also perfect and accomplish Phil. 1.26 Phil. 1.6 Thirdly whosoeuer truely beleeueth he is truely iustified and whosoeuer is iustified is elected called and shal be glorified for these inseparably goe together Rom. 8.30 Rom. 8.30 and consequently he that hath true faith whereby he is iustified cannot fall away seeing his iustification is as certaine as the eternall decree of Gods election § Sect. 4 Lastly That God both can and will vphould the weakest beleeuer God both can and will strengthen and confirme all those who are weake in faith till they attaine vnto the end of their faith euen the saluation of their soules and therefore it is impossible that they which once truely beleeue should fall away and be cōdemned Concerning Gods power no man can make any question seeing it is omnipotent and almighty and for his will he hath fully reuealed it both by his word and workes namely that he will not take away that grace which he hath once giuen but rather increase it till it bee perfected and accomplished Esa 66.13 Gods loue compared to the loue of a tēder mother For the first the Lord saith that hee will comfort his Church and people as the woman comforteth her child Esa 66.13 now wee know that the mother doth not abandon her child nor depriue him of that comfort which she can giue him because he is sicke and weake but rather the sicker and weaker he is the more is her care and diligence in releiuing him in his distresse when hee is not able to disgest strong meate she prouideth for him cōfortable foode of light disgestion when he is so weake that he cannot goe she carieth him in her armes or otherwise supporteth him when he is so sicke that he faleth downe to the ground in a swoune shee rayseth him vp neuer resteth till shee hath recouered life in him is this loue in a naturall mother then surely much more shall we finde in our heauenly father Esa 49.15 for though a mother may forget the fruit of her womb yet wil the Lord neuer forget vs as he hath promised Esa 49.15 And therefore the greater our weakenesse is in grace and the more greiuous our sicknesse is through sinne and the noisome humors of our corruptions the more carefully will hee watch ouer vs with the eye of his prouidence and support vs with his almighty power in our greatest weakenesse the more tenderly will he pitie vs and in louing compassion will prouide for vs such comfortable food as wil be fit to nourish vs and repaire our decaied strength when we cannot goe he will with his almighty hand vphould vs and when we fall into a dead traunce