God againe and earnestly laboureth after mortification and newnesse of life and whosoeuer is destitute of Gods loue and liueth in his sinnes without any sorrowe for those which are past or purpose to leaue them for the time to come he may well brag of his faith and assurance of Gods loue but in very trueth there is as yet nothing in him but carnall securitie and vaine presumption § Sect. 6 Secondly That euery particular christian may assure himselfe of Gods loue the tempter will obiect that the Lord hath giuen all these testimonies and pledges of his loue vnto his Church and that it therefore may well be assured thereof but as for particular men they notwithstanding may iustly doubt of his loue seeing they haue no speciall reasons to perswade them that these testimonies and pledges were giuen vnto them But I answere that this is a fond of obiection For what is the Church but the whole company of Gods saints What is it but a body consisting of many members which are particular christians how therefore can the whole Church be perswaded of Gods loue if all the seuerall members doubt thereof How can any thing belong to the whole which belongeth not to the particular parts as though a whole citie could be assured of the Princes fauour and yet all the particular men in the citie should thinke themselues in his displeasure Saint Paul teacheth vs another lesson in his owne person saying Gal. 2.20 Gal. 2.20 Who hath loued me and giuen his life for me he saith not who hath loued and giuen his life for the Church but for himselfe Neither doth the Apostle here speake this by reuelation whereby he might extraordinarily be assured of Gods loue but he vseth for his argument a reason common to all Christians namely that God loued him because hee had giuen himselfe to death for him whosoeuer therefore beleeueth with Paul that Christ dyed for him may bee assured also with him of Gods loue § Sect. 7 Secondly if we doe not beleeue that God loueth vs That doubting of Gods loue is iniurious vnto him wee make him a lyar for he hath professed his loue and giuen vs many testimonies thereof in his word neither doth he require any condition at our hands but that we beleeue him For his mercifull promises doe not exclude any for their vnworthinesse but for their vnbeleefe according to that Iohn 3.16 So God loued the world that hee gaue his onely begotten sonne that whosoeuer beleeueth in him should not perish Ioh. 3.16 but haue euerlasting life Seeing then there is no other condition required but faith for the assurance of Gods loue and euerlasting life surely most desperately doe we sinne against our owne soules and most blasphemously against God if we will not beleeue his word confirmed by his seale no not his oath whereby he hath ratified his couenant betweene him and vs but make him who is truth it selfe a liar a couenant breaker yea a periured person For so the Apostle speaketh 1. Iohn 5.10 He that beleeueth not God hath made him a lyar 1. Ioh. 5.10 because hee beleeued not the record that God witnessed of his Sonne Though therefore we sinne yet let vs not thus blaspheme though we be grieuous sinners and vnworthy Gods loue yet let vs not adde this to all our other sinnes and vnworthinesse to distrust Gods trueth in his gracious promises for if we put all our other sinnes into the one scole and this alone into the other yet will it weigh downe all the rest neither are we damned for our other sinnes if we doe not adde vnto them infidelitie For whereas the precious baulme of our Sauiours blood is a soueraigne salue to cure all other sores of sinne yet this it cannot helpe because it doth refuse the cure and as it were pulleth off this precious plaister when it is laid on it § Sect. 8 But as this distrusting and doubting of Gods loue is iniurious vnto him Doubting of Gods loue pernicious vnto our selues so also it is pernitious vnto our owne soules For first it tormenteth our mindes and setteth our consciences vpon the racke when as we haue no other assurance of Gods loue but onely so farre foorth as we finde our selues worthy of it for so often as wee fall and the sight of our sinnes commeth before our eyes hauing no other ground of Gods loue but our owne deserts wee doubt and stagger like a ship tossed with the billowes of the sea and in the end sinke into the gulfe of despaire being ouer balanced and too heauily laden with the vnsupportable waight of our sinnes whereas if we were throughly perswaded of Gods free loue and goodwill grounded on his owne good pleasure and not on our worthinesse if we did fall we would be grieued in deede euen at the very heart because wee had displeased our gracious God and louing Father but yet our sinnes would not make vs despaire or doubt of his loue towards vs because it hath not it ground on our worthinesse but vpon Gods owne free mercie grace and good will That we cannot loue God if we haue no assurance of his loue towards vs. Secondly if we doubt and distrust of Gods loue towards vs we shall neuer loue him from our hearts for who loueth him intirely of whose loue he is not perswaded or who can performe the dueties of loue to such an one as hateth and abhorreth him Cos amoris amor Loue is the whetstone of loue And if this be true amongst men then much more betweene God and vs 1. Ioh. 4.19 for we loue him because he loued vs first as the Apostle sayth 1. Ioh. 4.19 As therefore the cold stone can of it selfe cast foorth no heate till it be first warmed by the Sunne beames and then it reflectsth againe some of the heate which it receiued so no more can our cold hearts cast any beames of hearty loue towards God till they be warmed with the apprehension of his loue towards vs and then they begin to returne some sparkes of loue towards God after they are inflamed with the beames of his loue cleerely shining in them Vnlesse therefore wee be assured of Gods loue we cannot loue him Rom. 13.8 and consequently cannot performe any duetie of loue in obedience to his will for as loue is the fulfilling of the Law as it is Rom. 13.8 so the want of loue is the transgressing of all the commandements for all consist in the loue of God which is the fountaine of all true obedience and in the loue of our neighbour which as a spring issueth from it Nay when we dispaire of Gods loue then doe we despaire of our saluation and therefore hauing no hope of happinesse in the life to come wee are ready to seeke al the pleasures and delights which this life wil affoord vnto vs giuing our selues ouer to the satisfying of all the filthy lusts of the flesh and spending our
times in all Epicurisme and fensuality § Sect. 9 Lastly The manifold euils which accompanie our doubting of Gods loue and the benefits which follow our perswasion thereof our doubting and distrusting of Gods loue doeth ouerthrow our patience in the time of affliction and causeth vs to murmure and repine against God blaspheming him to his face it hindereth all Christian resolution in suffering any thing for the Name of Christ for how should we suffer any thing patiently for his sake of whose loue we are not assured It maketh the day of death horrible when as we are not perswaded that we shall render vp our soules into the hands of a gracious father but into the hands of a seuere iudge whereas on the other side when we are throughly perswaded of Gods loue then may we patiently yea ioyfully suffer all afflictions because wee know that they are but gentle trials and fatherly chastisements which our gracious God doth inflict on vs for our euerlasting good when we are persecuted for our profession of the Gospel we will triumph with ioy because we are thought worthy to suffer any miserie for the Name of Christ who hath laid downe his life for our sake Act. 5.14 when the day of our departing approacheth we reioice because we desire nothing more than to be dissolued Phil. 1.23 and to be with Christ who so tenderly loueth vs. In a word come prosperitie come aduersitie come affliction come persecution come fire come sword come life come death nothing can come amisse nothing can dismay or discourage vs if wee be once fully assured of Gods loue in Christ both because our loue of God which by his loue is wrought in vs will make the heauiest and most tedious burthen seeme light and momentanie which it shall please our heauenly father to lay vpon vs Rom. 8.28 and also because we know that all things euen miseries afflictions persecutions yea death it selfe worke together for the best vnto them that loue God As it is Rom. 8.28 CHAP. II. That our sinnes and vnworthinesse should not make vs doubt of Gods loue § Sect. 1 SEeing therefore that our doubting and distrusting of Gods loue towards vs is both iniurious vnto God and pernicious vnto our selues let vs in no case admit of Sathans temptations whereby he laboureth to perswade vs that the Lord hateth vs. But forasmuch as there is no perswasiō without knowledge and faith neither can we know and beleeue that we are in Gods fauour vnlesse we haue some ground and warrant out of Gods word whereupon we may cast our wauering mindes and confirme our fainting faith against the boysterous blasts of Sathans temptations therefore let vs examine Sathans reasons whereby he goeth about to perswade vs that we are not beloued of God by the touchstone of Gods word and waigh his obiections in the scoles of the sanctuarie to see if they be of any waight or substance or els but frauthie light and of no sound consequence Answere to Sathans temptations grounded vpon our vnworthines First therefore whereas Sathan obiecteth that we are miserable sinners vnworthie altogether of Gods loue and most worthie of his wrath and heauie displeasure that God is infinitly iust and therefore cannot nor will not loue vs being notoriously wicked we are to answere that indeede we are in our selues vnworthie the least dram of Gods loue by reason of our originall corruption and actuall transgression and therefore if our assurance of Gods fauour had no other foundation but our owne deserts we had great reason not onely to doubt but also vtterly to despaire of Gods loue towards vs. But the loue of God is not grounded vpon our worthines which is nothing Gods loue not grounded on our worthines but vpon his owne good will and pleasure which is infinit as himselfe is infinit and therefore though in our selues we are most miserable and wretched yet this is no reason why we should distrust or in the least degree doubt of Gods loue seeing it ariseth not from any thing in vs but from himselfe who is vnchangeable The truth hereof manifestly appeareth by the scriptures where it is said that the Lord hath loued vs not for our excellencie and worthinesse but of his free grace and louing kindnesse So Hos 14.5 I will heale their rebellion Hos 14.5 I will loue them freely c. And the Apostle Iohn telleth vs that herein Gods loue appeareth in that when we loued not him he so deerely loued vs 1. Ioh. 4.10 that he sent his sonne to be a reconciliation for our sinnes 1. Ioh. 4.10 And Paul saith that hereby God setteth out his loue towards vs seeing that whilest we were yet sinners Rom. 5.8.10 Christ died for vs and when we were enemies God reconciled vs vnto himselfe by the death of his sonne Rom. 5.8.10 If therefore the Lord loued vs when we were enemies vnto him and dead in our sinnes how much more will he loue vs now being reconciled in Christ and in some measure purged from our corruption and quickned by his spirit to newnesse of life If when we were most vnworthie he freely shewed such exceeding fauour towards vs how much more hauing by his spirit and the graces thereof made vs more worthie will he continue his loue vnto vs If he hath hetherto loued vs not for any deserts of ours but of his free mercie because he is loue it selfe as Iohn calleth him 1. Ioh. 4.8 1. Pet. 5.10 1. Ioh. 4.8 and the God of grace as Peter maketh him 1. Pet. 5.10 why should we doubt of Gods loue in respect of our vnworthinesse seeing his loue hath not his ground vpon our worthinesse but vpon his owne nature which is immutable and therefore whom he once loueth he loueth them vnto the end though in themselues they are miserable and wretched Ioh. 13.1 Ioh. 13.1 § Sect. 2 But as the Scriptures shew that God hath loued vs freely from all eternitie so also doe they as plainely declare that God hath manifested this loue in the worke of our saluation freely and without any respect of our worthines as may appeare in the seuerall causes thereof Gods election not grounded on our works and worthines Rom. 11.5 6. As first he hath elected vs of his owne free loue and good will and not for any of our deserts and therefore it is called the election not of vertue and works but of grace Rom. 11.5 Nay it is flatly opposed to workes in the verse following And if saith the Apostle it be of grace it is no more of works or els were grace no more grace but if it be of works it is no more grace or els were worke no more worke So that our election is not grounded vpon our worthinesse but on Gods grace and goodwill and therefore it cannot be ouerthrowne by our vnworthinesse so we wholy rely vpon Gods free mercie in Christ Our worthinesse is not the condition of
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
therfore in his iustice cannot loue elect iustifie and saue vs who are vnworthie his loue polluted with sinne and destitute of righteousnesse I answere that God doth not loue elect iustifie and saue vs in our selues That being vnworthie in our selues we are loued elected and saued in Christ but in our sauiour Christ in whom being vnworthie of our selues wee are made worthie being vniust in our selues wee are made iust after wee are adorned with the rich robe of his righteousnesse being in our selues the children of wrath and firebrands of hell wee are made children of God and heires of heuaen For he is made vnto vs of God 1. Cor. 1.30.31 wisedome righteousnesse sanctification and redemption that he who reioyceth might reioyce in the Lord as it is 1. Cor. 1.30.31 And therefore the Apostle teacheth vs that God hath giuen his grace not simply vnto vs who were altogether vnworthie thereof but in Iesus Christ 1. Cor. 1.1.4 and that in all things we are made rich in him 1. Cor. 1.4 vers 5. Rom. 5.21 as it is vers 5. So he telleth vs that grace doth raigne by righteousnesse vnto eternall life through Iesus Christ our Lord Rom. 5.21 And that he hath shewed the exceeding riches of his grace through his kindnesse towards vs in Christ Iesus Eph. 2.7 Eph. 2.7 And as God is gracious to vs in Christ so hath he declared this his loue towards vs in Christ onely as may appeare in the seuerall causes and meanes of our saluation For in him God hath elected vs to saluation Eph. 1.5 as appeareth Eph. 1.5 In him is made the couenant of grace as being that seede of Abraham in whom all the nations of the earth are blessed Galat. 3.16 Eph. 1.9.10 2. Tim. 1.9 Rom. 5.18.19 Esa 53 5. 1. Cor. 1.30 Col. 1.20.21 Eph. 1 6. and 2.12.13 c. Gal. 4.4.5 c. Eph. 1.5 1. Cor. 1.30 1. Ioh. 5.11 and to whom all the promises were made as it is Gal. 3.16 In him are wee called and gathered together into one bodie whereof he is the head as it is Eph. 1.9.10 2. Tim. 1.9 In him are wee iustified as appeareth Rom. 5.18.19 Esa 53.5 1. Cor. 1.30 In him we are reconciled vnto God Col. 1.20.21 Eph. 1.6 and 2.12.13.14 c. In him we are adopted to be the sonnes of God Gal. 4.4.5.6.7 Eph. 1.5 In him we are sanctified 1. Cor. 1.30 In a word in him wee are saued as appeareth 1. Ioh. 5.11 God hath giuen vs eternall life and this life is in his sonne Though therefore the Lord could not in his iustice bestow vpon vs these his benefits because wee were vnworthie of the least of them and most worthie of al his iudgments and punishments yet in Christ wee haue fully satisfied his iustice performed perfect obedience and therfore euen in his iustice he could not but bestow these his mercies and graces vpon vs because in him wee deserued his loue though in our selues we haue deserued eternall shame and confusion And therefore not trusting in our owne worthinesse nor yet distrusting in Gods mercie and free loue in regard of our vnworthinesse let vs cast off all selfe-conceit and opinion of our owne righteousnesse so that wee may put on the righteousnesse of Christ and acknowledging our owne weaknesse yea our nothing let vs neuerthelesse be strong in the grace which is in Christ Iesus 2. Tim. 2.1 as the Apostle exhorteth 2. Tim. 2.1 In his name let vs goe boldly vnto the throne of grace Heb. 4.16 that we may receiue mercie and finde helpe in time of neede for though in our selues we are the childre of wrath yet are we reconciled and accepted of God as his beloued in his best beloued Eph. 1.6 as it is Eph. 1.6 CHAP. III. That temporall afflictions are rather signes of Gods loue than of his hatred § Sect. 1 THe second argument whereby Sathan seeketh to perswade vs that we are out of the fauour of God Afflictions markes rather of our adoption than of our reprobation is taken from the manifold afflictions which are laid vpon many of Gods children whilest they remaine in this vale of miserie But it is easie to answere this obiection if we be but a little cōuersant in the book of God for there we may learne that afflictions and crosses are rather signes of Gods loue than of his hatred and markes rather of our election and adoption than of reprobation and eternall damnation For the Lord hath foreshewed vs that his childrē should mourne when the world shall reioyce that they should be hated and persecuted for his name sake 2. Tim. 3.12 that all who will liue godly in Christ Iesus shall suffer persecution and affliction 2. Tim. 3.12 That they who will be conformable to him in glorie must also be conformable vnto him in his suffrings Rom. 8.29 Rom. 8.29 That this short and momentanie affliction shall cause vnto vs a farre most excellent and eternall waight of glorie 2. Cor. 4.17 2. Cor. 4.17 That if we suffer with Christ we shall also raigne with him 2. Tim. 2.12 2. Tim. 2.12 That whom the Lord loueth he chasteneth and scourgeth euery son that he receiueth Heb. 12.6.8 as it is Heb. 12.6 That those whom he doth not thus correct are bastards and no sonnes vers 8. And to these wee may adde the examples of Gods children from time to time as of Abraham Iacob Ioseph Moses Dauid Iob the Apostles but especially our Sauiour Christ himselfe who was hungrie harbourlesse despised scoffed reuiled buffeted spit vpon crowned with thorne and lastly crucified and yet euen whilest he suffered al these afflictions he was the only begotten and best beloued sonne of his heauenly father § Sect. 2 So that both by testimonies and examples it is manifest That afflictions though in their owne nature euill turne to the good of Gods children that afflictions are signes rather of Gods loue than of his hatred and markes of the children of God rather than of the children of wrath But here the tempter will demaund how this can be considering that the Lord promiseth to his children all good things whereas afflictions are euils and punishments inflicted on the wicked To this we may answere that though in their owne nature they be euill yet through the wisedome and gracious prouidence of our God they turne to the good of his children and though to the wicked they are plagues and punishments yet to the godly they are but trials and fatherly chastisements for all their sinnes are punished in Christ neither will it stand with Gods iustice to punish them againe in the faithful and therfore there is no other end of them but the manifestation of Gods glory and our spiritual good and euerlasting saluation For as they are trials they serue to shew vnto all the world and especially to our selues our faith hope patience obedience constancie and the rest of the
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
owne most precious blood he purgeth them from all their corruptions and perfecteth all their wants and inperfections so as now though not in themselues yet in him they will bee acceptable vnto God and hee will mercifully graunt our petitions § Sect. 4 Fourthly whereas others complaine that their mindes are carried away with worldly distractions and wandring imaginations when they are making their prayers vnto God Consolations for such as bewaile their distractions and wandring thoughts in prayer they are to knowe that this befalleth also euen the dearest children of God partly through their owne corruption and partly through the malice of Sathan who laboureth most to interrupt vs in those holy excercises which hee knoweth most profitable and effectuall for our saluation Whereof it commeth to passe that though diuers howers togeather we can talke of worldly affaires and heare the speech of others without any distractiō of mind or thinking of any thing but of the subiect of our present speach yet when we heare God speak vnto vs in the preaching of the word or whē we speak vnto God in prayer and supplication our mindes wander hether and thether though wee striue neuer so much to containe them because through our natural corruption wee are soone wearie of these holy excercises and Sathan is still at hand to suggest into our minds wandring thoughts in which we take most delight but this should not discourage vs from taking in hand these holy actions but rather the consideration hereof should strongly moue and prouoke vs to more earnestnes care and diligence so as Sathan may not preuaile against vs if notwithstāding sometimes nay often we receaue a foile let it be an occasiō to moue vs to take the more paines to make a double request vnto God not onely that he will graunt vnto vs those things which we desire but also that for Christs sake he will pardon our sins infirmities in that wee haue begged them so coldly and negligently § Sect. 5 Lastly whereas our spirituall enemy taketh occasion altogether to discourage vs from vndertaking these spirituall exercises That our wants and infirmities in prayer should not make vs neglect this holy exercise because therein wee bewray notable corruptions and cannot though we striue neuer so much performe them as we ought let vs in no case yeeld vnto this tentation but strongly arme our selues against it and to this end let vs consider that if Sathan can perswade vs to desist from perfourming those duties altogether which wee cannot performe as we ought but with great weakenesse corruption and imperfection we shall doe nothing at all which God requireth of vs for example the Lord commaundeth vs to loue him with all our hearts and with all our soule and with all our strength which dutie of loue wee perfourme with great weaknesse and exceeding coldly but because wee can not doe it as God requireth and as we ought shall wee not therefore doe it at all God forbid So the Lord commaundeth vs to trust and to put our whole affiance in him but we are readie to rest and relie vpon the arme of flesh and inferiour meanes either in whole or at least in part and when they faile vs our trust in God is very weake and mingled with much diffidence and doubting but shall we therefore put no affiance in God all because we cannot doe it so perfectly as God requireth be it farre from vs. So in the verie like maner the Lord expressly chargeth and commandeth vs to cal vpon his holy name which dutie oftentimes we perfourme coldly and negligently hauing our minds carried away with wandring thoughts and worldly imaginations but shall sathan working vpon our own corruption therefore perswade vs altogeather to desist from this holy exercise no in no case let vs not yeeld to this temptation For it is not left vnto vs at our owne choise as a thing indifferent to pray or not to pray but it is a notable parte of Gods worship and seruice and a singular dutie which the Lord expresly inioyneth vs to perfourme whereunto he hath adioyned most comfortable promises which depend not vpon our worthinesse and the excellencie of our praiers but on his owne free mercy and goodnesse and the merits and intercession of our Sauiour Christ Psal 50.15 So Psal 50.15 Call vpon mee in the day of trouble so will I deliuer thee and thou shalt glorifie mee And Matth. 7.7 Aske and it shal be giuen you Matth. 7.7 And Ioh. 16.23 Verily verily I say vnto you whatsoeuer you shal aske the father in my name hee will giue it you Ioh. 16.23.24 24. aske and ye shall receiue that your ioy may be full And the Apostle Paul chargeth vs. 1. Thes 5.17 that we pray continually Seeing therefore the Lord expresly requireth this dutie at our hands 1. Thes 5.17 though our infirmities and corruptions be neuer so great let vs labour continually to performe it assuring our selues that if in obedience to his commaundement we call vpō him and labour and striue against those corruptions which shew themselues vnto vs in this holy action he that hath inioyned vs this dutie will also giue vnto vs his holy spirit if we will attend his leasure which wil teach vs how to pray according to Gods wil with sighes and grones which cānot be expressed whereas on the other side if our infirmities and corruptions wholy discourage vs from performing this dutie we shall grieuously sinne against God in transgressing his commaundement and in robbing him of a chiefe part of his worship and seruice and also wee shall plunge our selues into a most desperate estate adioyning our selues vnto the number of those wicked Atheists of whom the Psalmist speaketh who call not vpon God Psal 53.4 And so much for answering those tentations which Sathan and our corruption doe suggest to discourage vs from the seruice of God Psal 53.4 §. Sect. 6. Of the second kind of sensible hardnesse of hart which haue their occasion and ground from our hardnesse of hart and drowsie dulnesse and deadnesse in perfourming these holy exercises The other kind of sensible hardnesse of hart is seuered from the vse of these holy meanes for sometimes it commeth to passe especially in the spiritual combate of temptation that euen Gods deare children are so besotted astonished through the violence of the temptations of Sathan and huge waight of their owne corruptions that they cannot indeauour in no sort to vse these meanes whereby they might be comforted and releeued in this wretched estate as the hearing of the word calling vpon Gods name meditating in the Scriptures and holy cōferences yea these holy exercises seeme for a time odious and loathsome vnto them vntill it please the Lord by his owne good spirit to awaken and raise them vp out of this spirituall trance and to giue vnto them againe the feeling of his grace and fauour and good motions abilities to serue him
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
professor who is weake in grace 84 How Sathan tempteth the strong Christian 86 CHAP. XIX How Sathan allureth vs into hainous sinnes by degrees and how we may withstand his temptations 87 How hee laboureth to draw men out of one extreme into another 88 CHAP. XX. How Sathan moueth vs to propound bad ends to good actions 90 How he mooueth vs to vse euill meanes for the effecting of good ends 91 How he tempteth vs to be proud of our vertues 92 CHAP. XXI Of the manner of Sathans fight And how he taketh all aduantages against vs. 93. How hee tempteth vs most dangerously when wee are most secure 94 That he is neuer wearie in assaulting vs. 94 How hee often chaungeth his temptations for his better aduantage and that this is a probable signe he doth not preuaile 95 How Sathan assaulteth vs immediately himselfe 97 How he transformeth himselfe into an angell of light ibid. That he is most to be feared when he most flattereth 98 How Sathan vseth the world as his instrument to intice vs to sinne 100 How he vseth our owne flesh as his instrument and of the manifold aduantages that he taketh hereby 101 How we may auoide danger though we cannot discerne Sathans temptations from our owne lusts 103 How Sathans suggestions may bee discerned from our owne lusts 104 CHAP. XXII Of the common affections of this spirituall conflict namely the Christians standing in temptation and manfull resistance and his falling in the time of triall 106 Of the generall meanes whereby the Christian may be enabled to withstand the temptations of his spirituall enemies 106 1. To meditate on Gods commandement encouraging him to this fight 106 2. Assured hope of victorie 106 3. To be alwaies in readinesse 107 4. To take occasion of Sathans temptations vnto sinne of doing the contrary vertue 107 5. To resist the temptation when it is first suggested 108 6. To prepare himselfe for another temptation when one is past where also such reasons are set downe as may perswade him to perseuere in this fight 109 7. Not to beleeue Sathans suggestions 112 8. Neither to despise Sathans temptations nor too deeply to apprehend them 113 9. To obiect Christ against all temptations 114 10. To leaue disputing with Sathan and to send him to our aduocate Iesus Christ 115 11. To busie our selues continually in holy honest exercises 116 12. Not to reuolue Sathans temptations but to meditate on the contrary preseruatiues 117 CHAP. XXIII Of the Christians falling in temptation and of the means whereby being foiled he may be raised againe namely faith and repentance 118 Consolations for those that bewaile their want of faith and repentance First they are to know that the desire of Gods graces is accepted for the graces which they desire 120 2. That Sathan preuaileth against vs not by his absolute power but by Gods permission who would not suffer this but onely for his owne glorie and our spirituall good 131 That horrour feare and despaire following our falles argue our diffidence in God and selfe-confidence 135 3. The last consolation taken from experience which wee haue had of the Lords assistance 135 THE CHIEFE POINTS HANDLED in the second Booke CHAP. I. Answers to those temptatiens of Sathan whereby he perswadeth carnall men of Gods loue 138 Temporall benefits no infallible signes of Gods loue 140 Sathans temptations whereby he perswadeth weake Christians that they are not beloued of God answered 141 That carnall men haue no assurance of Gods loue though they boast thereof 143 That euery particular Christiā may be assured of Gods loue 144 That doubting of Gods loue is iniurious vnto him and pernicious to our selues 145 The euils that accompanie doubting of Gods loue and the benefits which follow our perswasion thereof 147 CHAP. II. That our sinnes and vnworthinesse should not make vs doubt of Gods loue 148 That we are neither beloued of God elected redeemed called iustified sanctified nor saued for any respect of our owne worthinesse 149 That being vnworthie in our selues we are loued elected and saued in Christ 156 CHAP. III. That temporall afflictions are rather signes of Gods loue than of his hatred 157 That spirituall afflictions are no signes of Gods hatred 160 Examples of Gods dearest seruants who haue bin exercised with spirituall afflictions 162 A dangerous temptation grounded vpon our not profiting by afflictions answered 166 That it is no fit time to iudge of our spirituall graces in the conflict of temptations 167 That Gods dearest children in the time of temptation haue shewed impatiencie and vttred inconsiderate speeches 168 The obiection out of Eccles 9.1 answered and the place expounded 171 CHAP. IIII. Of Gods election the causes subiect obiect and properties thereof 175 CHAP. V. Sathans temptations where with he assaulteth worldlings answered and first that whereby he perswadeth worldlings that all in the end shall be saued 178 Sathans temptation grounded vpon the vnchangeablenesse of Gods predestination whereby he perswadeth them desperatly to goe on in sin proued to be foolish false and impious 180 CHAP. VI. Sathans temptations whereby he moueth the weake Christian to doubt of his election answered 185 The causes which moue Sathan and his instruments to perswade the weake Christian to doubt of his election 185 The state of this question between Sathan the Christian 187 That we may be certainly assured of our election proued by testimonies of scriptures 189 An obiection grounded vpon the indefinitenesse of Gods promises answered 192 That we may be assured that we are the faithfull vnto whom the promises of the Gospell are made 193 A temptation grounded vpon our want of assurance that wee haue faith answered 195 CHAP. VII That we may be assured of our election proued by many strong arguments 197 That our assurance should not be mixt with doubting and that doubting is not a commendable propertie of faith but a fruite of vnbeleefe 199 That faith is a certaine and particular perswasion and not a doubtfull opinion or generall notion 201 CHAP. VIII That we may be assured of our election by the testimonie of Gods spirit 211 How we may know that Gods spirit dwelleth in vs. 215 How we may discerne the testimonie of Gods spirit from our own presumption 217 CHAP. IX Of the meanes whereby we may be assured of our election 221 The first meanes the testimony of the holy Ghost 221 Diuers differences betweene the testimonie of the spirit and presumptuous securitie 221 The second meanes the hearing of the word 224 Thirdly by the vse of the Sacraments 225 Fourthly by the effects of our election vocation iustification sanctification 225 c. That our sanctification is the touchstone of all the rest 229 That those who will be assured of their election must begin at their sanctification 231 Of diuers kindes of counterfeit holinesse which giue no assurance of election 232 Of the fruits and properties of true sanctification 233 CHAP. X. Of tenne signes and infallible notes whereby we may
the whole armour of God Eph. 6.10.11 that we may be able to stand against the assaults of the diuell Ephes 6.10 11. If therefore wee would be safely protected from the furie of Sathans power let vs not oppose against it our owne strength for then surely we shall be ouercome 〈…〉 but let vs relie our selues on the almightie power of God professing with the Prophet Dauid Psal 18.2 that the Lord is our rocke and fortresse Psal 18.2 and he that deliuereth vs our God and our strength in him will we trust our shield the horne of our saluation and our refuge Let vs with him call vpon God which is worthie to be praised and so shal we be safe from al our enemies ver 3. In like manner when wee consider of the infinite number of our enemies which daily assault euery one of vs let vs thereby be awakened out of the slumber of carelesse retchlesnes and be stirred vp to stand vpon our guard more carefully but yet let not this discourage vs from the fight because there are many to one for the Lord is with vs whilest we fight his battailes and therefore what mattreth it who oppose themselues against vs Rom. 8 31. Exod. 14.14 Rom. 8.31 The Lord will fight for vs therefore let vs hold our peace Exod. 14.14 The battell is not ours but Gods and therefore let vs not be afraid of this great multitude 2. Chro. 20.15 as it is 2. Chro. 20.15 for the greater the number is which fighteth against vs the more will the Lord glorifie himselfe in our victorie the greatnes of his power shining so much the more cleerely in the weakenes of the meanes and our infirmities seruing as a foile to make the riches of his omnipotencie and glorie appeare more glorious So that the Lord standing on our side it is not materiall how many wicked spirits assaults vs if he take vpon him our preseruation we neede not care though the whole power of hell seeke our destruction But if such be the frailtie of our faith that wee would oppose number against number let vs consider that if we will fight the Lords battailes he wil send as many blessed Angels to our aid rescue as there are wicked spirits which assault vs for the Angels of the Lord pitch their tents round about them that feare him Psal 34.7 and deliuer them as it is Psal 34.7 So that if the Lord open our eyes as hee did the eyes of Elishaes seruant we shall plainly perceiue that there are more with vs then against vs 2 King 6.16 2. King 6.16 17. § Sect 6 So when we consider that we wrestle not against flesh and bloud but against spirituall wickednesses this should make vs labour that our care and diligence may counteruaile the disaduantage which we haue in the fight But wee are not to be discouraged hereby from entring the combat for though we be but flesh and bloud yet the spirit of God dwelling in vs can easily discerne and defeate all Sathans ambushments for light and darknes are to him alike And whereas Sathan can with great agilitie giue the assault and retire back for his best aduantage Gods spirit farre excelleth him for he is present in all places at all times so that Sathan can no sooner offer to strike but Gods spirit is readie to defend no sooner can the diuell tempt then the Lord enableth vs to endure the temptation And though Sathan fighteth from high places and so taketh the aduantage of the vpper ground yet let not this dismay vs in our fight for there is one higher then hee who laugheth him to scorne and maketh frustrate all his enterprises Lastly when we consider that our enemie is desperate and audacious wee are not to cast away our spirituall weapons and forsake the field but let it rather serue as a strong motiue to make vs arme our selues with Christian resolution for seeing sathan is so audacious and venterous in the assault surely we should be as valiant and bold in giuing him the repulse if he be desperate in seeking our destruction it behooueth vs to be resolute in seeking our preseruation seeing this much more concerneth vs then the other him especiallie considering that though wee take many foyles and be often beaten downe with the violent blowes of his temptations yet in the end we shall haue assured victorie And why therefore should Sathan shew more resolution when he is sure to be vanquished then we who are sure of the victorie if we doe not cowardly yeeld CHAP. VI. Of Sathans aides and first of the world § Sect. 1 ANd so much concerning Sathans strength being considered in himself But besides himself he hath the aide of other enemies to supplant vs who though they doe not make so terrible a shew yet they are no lesse dangerous and all these are led vnder the conduct of two Captaine Generals the World and the Flesh By the world I vnderstand impious carnall and vnbeleeuing men with all their baites and inticements vnto vanitie and all their discouragements afflictions and miseries wherewith they hinder Gods children in trauailing the path of righteousnes which leadeth to Gods kingdome This wicked world the diuels darling and chief champion doth assault vs on both sides on the right hand it encountreth vs with prosperitie offering vs the baite of pleasure How the world tempteth by prosperitie that thereby it may allure vs to swallow the hooke of sinne it casteth before vs the golden apples of riches that by stooping down to gather them we may be hindred in running the Christian race and so lose the goale and garland of euerlasting glorie it tempteth vs with the honours and glorie thereof to dishonour God and to fall before Sathan worshipping him by our sins in a word it promiseth whatsoeuer our corrupt mindes desire if we will liue in sinne and turne aside out of the narrow path into the broad way which leadeth to destruction And how prone wee are to listen to these Syrens songs it is but too manifest by lamentable experience for doth not our first loue waxe cold and our former zeale of Gods glorie freeze as soone as the world fauneth vpon vs and quencheth in vs the heate of Gods spirit by casting on vs the watrish vanities of pleasures honours and riches Doe not hereby religious seruants become irreligious masters and yong saints in shew old diuels in truth Doe we not see that as soone as Demas hath imbraced the world he forsaketh Christ yea that Peter himselfe denieth his Master when he hath basted himselfe by the fire of this wicked Caiphas Are there not many who haue been forward professors in the time of their aduersitie and want which cast off the cloake of their profession as soone as the warme sunne of prosperitie hath shined vpon them Is there not many amongst vs who in the time of affliction could not be inforced by torments to prophane Gods name by swearing
spirit may be saued in the day of the Lord Iesus 1. Cor. 5.5 § Sect. 5 It may be that the worke of mortification and regeneration doth goe slowly forward Though our spirituall growth be show yet it is certaine and the Lord may for a time let our corruptions beare great sway in vs to the end he may hereby truly humble vs with the sight of our infirmities and take away from vs all selfe-confidence presumption and cause of boasting and cause vs wholy to relie vpon his mercie and Christs merits but though it go on slowly yet it shall goe surely because it is not begun and continued by our selues for we cannot so much as thinke a good thought but all our sufficiencie is of God as it is 2. Cor. 3.5 2. Cor. 3.5 neither can we so much as will and desire that which is acceptable in Gods sight for it is he that worketh in vs the will and the deed Phil. 2.13 euen of his good pleasure as it is Phil. 2.13 And therefore these holie desires which are the beginnings and first fruites of regeneration being the worke of Gods spirit he will finish and perfect that which he hath begun till at last we be fully freed from our corruption and indued with vnspotted holines and sanctification Phil. 1.6 According to that Phil. 1.6 I am perswaded of this same thing that he who hath begun this good worke in you will performe it vntill the day of Iesus Christ For as with the Lord himselfe there is neither change nor shadow of change Iam. 1.17 Mal. 3.6 Rom. 11.29 Iam. 1.17 Mal. 3.6 so also are his gifts and calling without repentance as it is Rom. 11.29 § Sect. 7 If therefore we haue but a desire to forsake our sinnes If we earnestly desire perfectiō the Lord will perfect vs and in the meane time pardon our imperfections and to attaine vnto true sanctification this desire is Gods worke which he wil finish accomplish according to that Psal 145 19. He wil fulfill the desire of them that feare him For if the Lord doe euen presse vpon vs whilest we doe not desire his companie if hee stand waiting and knocking at the doore of our hearts calling and crying vnto vs that we will open and giue him entrance when his holie spirit hath inflamed vs with true loue of him and opened our hearts with an earnest desire to haue him enter will he now thinke you goe away and refuse to come in when wee inuite him Nay assuredly for he hath promised the contrarie Reuel 3.20 Behold saith he I stand at the doore and knocke if any man heare my voice and open the doore I will come in vnto him and sup with him and he with me that is I will make him a rich banquet of my heauenly graces and giue him to drinke the water of life of which whosoeuer drinketh shall neuer be more a thirst but it shall be in him a well of water springing vp into euerlasting life as our Sauiour speaketh Ioh. 4.14 So our Sauiour Christ calleth such as thirst vnto him Ioh. 7.38 Reu. 21.6 If any man thirst let him come to me and drink And I will giue to him that is a thirst of the well of the water of life freely If therefore we haue a thirsting desire after Gods spirit and the graces thereof we shall in Gods good time be satisfied and filled with the full measure of them And in the meane time though our infirmities be neuer so great and manifold yet in Christ God wil be well pleased with vs when as our corruptions do displease our selues so that we earnestly desire to be freed from them and to serue the Lord in righteousnes and holines of life For the Lord esteemeth more of our will than of our deedes and of our holie endeuour than of our best workes because this is the seruice and sacrifice of our hearts wherewith aboue all other things hee is most delighted and therefore Da cordi Deo sufficit Pro. 23.26 Giue thy hart to God and it sufficeth Prou. 23.26 For the Lord is our most gracious father whose loue farre exceedeth the loue euen of tender mothers Esa 49.15 Esa 49 15. and 66.13 Looke therefore what affection the tender father or mother beareth and sheweth towards their childe and such nay infinit more will the Lord shew towards vs as himselfe professeth Mal. 3.17 And I will spare them Mal. 3.17 as a man spares his owne sonne that serueth him Now we know that if a child endeuour to to his dutie and striue to doe his best though through want of power or skill hee is not able to doe as he would those things which his father inioyned him there is no louing father but will winke at his imperfections and accept his wil commending his obedience and dutifull endeuour though the worke in it self deserue no commendations how much more therefore will our heauenly father whose loue is infinite and without all compare be wel pleased with vs in the middest of our infirmities if we haue a desire and care to serue him The Lord is our shepheard Psal 23.1 Ioh. 10. and we his flock and the sheep of his pasture as it is Psal 23.1 and Ioh. 10. Now if a sheepe be intangled in the briars so as hee cannot follow the shepheard though he heare his voyce calling vnto him yet if hee struggle and striue to come out to the vttermost of his power and bleat for the shepheards helpe when he cannot help himselfe hereby it appeareth that hee is one of his flocke which the good shepheard will not suffer to be lost whereas indeed if he want not power alone but will also to be freed and to follow after it is cleere that he belongeth to another sheepfold so if when wee are intangled in the briars of our corruptions and so hindred with our imperfections that wee cannot follow the great shepheard of our soules Iesus Christ in the path of righteousnes which leadeth to the sheepfold of euerlasting happines though wee heare his voyce calling vnto vs yet if with the sillie sheepe we struggle and striue to be freed from the snares of sinne and when wee cannot free our selues by our power doe as it were bleate and after our sheepish manner implore the help of our carefull shepheard crying out with the Apostle Paul that blessed sheepe of Christ Wretched man that I am Rom. 7.24 who shall deliuer me from the bodie of this death as it is Rom. 7.24 then will our louing shepheard Iesus Christ in his good time come and loose vs and if with strugling in the briars of sinne we are so disabled that we cannot goe he will take vs like the straied sheepe vpon his shoulders and carrie vs by the waies of righteousnesse into his sheepfold of euerlasting happinesse Neither can it possibly be that our heauenly shepheard who of purpose came into the world
to seeke vs whilest wee were lost and spent three and thirtie yeeres in following and finding vs who were wandring and straied sheepe crying and calling vnto vs euen till he became hoarce with lowd cries and passing thorow the thornie waies of troubles and persecution till he had shed his precious blood and finally laid down his life for our sakes should now turne away his eyes and stop his eares when his sheepe desire to follow him and earnestly implore his helpe finding their owne weaknesse and vnabilitie to come so swiftly to him as they should The Lord is our Sauiour and Redeemer who hath not spared his owne precious blood but hath giuen it to his father as the price of our redemption that wee might bee deliuered out of the captiuitie of the diuell in which we were detained as it is 1. Tim. 2.6 1. Tim. 2.6 If therefore we haue a sense of our captiuitie and a desire to be set at libertie being wearie of our miserie and vnwilling to stay any longer in this cruell bondage our Sauiour Christ will redeeme vs for to this end hee came into the world Luk. 4.18 as appeareth Luk. 4.18 And though like vnto poore captiues who hauing long time been clogged with heauie bolts and galled with strong chaines haue their lims so benummed and sore that they cannot goe after they are freed out of prison so we after we haue long been detained in Sathans captiuitie fettred with chaines of sinne and clogged with the heauie bolts of our corruptions be so galled and benummed that wee cannot swiftly follow Christ our Redeemer in the waies of righteousnes vnto his kingdome of glory but halt and stumble euery step through our infirmitie and weaknes yet if we haue an earnest desire of cōming after him then surely he that hath giuen this inestimable price for our redemption will not now leaue vs in the hands of his and our enemies but will feede vs with the foode of his word and Sacraments strengthen and support vs with his holy spirit inabling vs with the graces thereof to follow his steps till hauing obtained full libertie wee arriue at his kingdome of euerlasting glorie § Sect. 8 Lastly That these are Christs souldiers who haue a desire of ouercomming their spirituall enemies that I may fit the similitude to the spirituall conflict whereof we speake If we haue an earnest desire of ouercomming our spirituall enemies and withstanding their temptations whereby they labour to draw vs to sinne wee may be assured wee are Christs souldiers how weakly soeuer we fight when we come to the encounter For though a souldier through sicknes be so infeebled that he cannot weld his weapon against the enemie yet if hee march forward and shew a couragious heart and earnest desire to ouercome it will hereby plainly appeare that hee is faithfull to his Captaine and therefore hee shall receiue his pay though at the first onset his lims should faint vnder him And so if through sinne we haue our spirituall man so weakned that he is ready to faint at the first encounter with our spirituall enemies yet if we march vnder Christs standerd and fight the battailes of the Lord of hoasts hauing an earnest desire euen aboue our strength to ouercome our enemies surely Christ our grand Captaine will acknowledge vs for his souldiers and will giue vs our pay euen a crowne of victorie and seeing his power is omnipotent and his loue incomprehensible we may make sure account that if in the fight wee receiue a foile hee will stand ouer vs to defend vs with the shield of his prouidence and raise vs vp againe yea if we be taken prisoners and led away captiue by sinne and Sathan hee will rescue and deliuer vs. There is no discredit accreweth to a souldier by receiuing wounds or by being by vnresistable violence taken prisoner nay rather it argueth his valour and sheweth that the inuincible courage of his minde doth farre surpasse the weak force of his bodie but rather hereby is a souldier disgraced if either he dare not march into the field or being entred the battaile doth shamefully flee away or cowardly yeeld vnto the enemie so in this spirituall warfare it is no dishonour to receiue foiles and wounds of our spirituall enemies for the most valiant souldiers that euer fought the Lords battailes haue sustained the like nay if in the fight they be taken prisoners yet so they resist to the vttermost of their power and shew an earnest desire to be out of the captiuitie of sinne and Sathan this is acceptable to their captaine Christ and he will in pitie and compassion restore them to libertie But if rather than they would endure the danger of the fight they professe themselues friends to sinne and Sathan or if hauing professed themselues Christs souldiers they at the first encounter of their spirituall enemies tempting them to any sinne doe forsake Christs standerd shamefully or cowardly yeeld to sinne and Sathan voluntarily liuing in their slauerie without desire of liberty then either they shew themselues notable cowards worthie to be cassered out of Gods campe or traiterous rebels who though outwardly they made a profession that they were Christs souldiers yet in heart they desired to serue Sathan § Sect. 9 Here therefore is incouragement for the weake Christian who is discouraged and ashamed to looke his Redeemer Iesus Christ in the face because of the manifold foiles which he receiueth in this spirituall combat for howsoeuer before the fight of temptations he resolueth manfully to make resistance and to ouercome yet when the diuell strongly assaulteth the world flattreth or frowneth and the flesh trecherously betraieth him fighting secretly with whole legions of vnlawful lusts against the spirit then is hee foiled and often taken captiue of sinne But let such to their comfort know that if they continue their earnest desire of fighting still the Lords battailes and ouercomming their spirituall enemies they are accepted of Iesus Christ and in the end hee will giue them strength to obtaine a finall victorie And that their manifold foyles and griesly wounds which they receiue of sinne and Sathan may not discourage them let them consider that neuer any entred the battaile our chiefe captaine Christ excepted but they haue beene subiect to the like That Gods most valiant souldiars haue receiued soyles Adam who was the strongest champion in his owne strength that euer entered the lists was ouerthrowne at the first encounter and taken captiue of sinne in which bondage he should euer haue remained had not Christ redeemed him Noah was ouercome with drunkennes and Lot added thereunto incest Dauid a notable souldier in fighting the Lords battailes was made a slaue to his owne lusts Peter a stout champion ranne away and forsooke his maister In a word there was neuer any that liued who haue not been foyled by Sathan and wounded with sinne One perhaps receiueth more and deeper wounds or is longer held captiue
host of Senacherib at the siege of Ierusalem And so when he giueth the strong christian who is full of grace victorie ouer Sathan his power appeareth for vnlesse he were strengthned with his graces he could not stand but when one who seemeth in his owne eyes destitute of grace and full of sinne and corruption so that he plainely seeth that he is altogether vnable to withstand the least assault is notwithstanding so supported by Gods almightie hand and immediate power that he doth not onely stand in the battaile but in the end obtaineth victorie hereby the power and goodnesse of God most cleerely appeares to themselues and all the world Seeing then our sinnes and falles do shew vnto vs our owne infirmities weakenes and these doe declare Gods vnresistable power and might which notwithstanding our feeblenesse doth vphold vs therefore let vs so despaire in our selues as that thereby we may be mooued to rely wholy vpon the Lord hauing so much more hope of victorie as the strength of God excelleth the strength of man let vs be so humbled with a true sense and sorrow for our owne infirmities and corruption as that in the meane time we may receiue more sound consolation and true ioy because we stand not by our owne strength which euery hower would faile vs but by the power of Gods might and therefore though Sathan and all the power of hell conspire and bande themselues against vs yet shall they not preuaile and though they foyle vs yet shall they neuer finally ouercome for he that is with vs is stronger than all they who are against vs and the greater our weaknesse is the fitter occasion shall the Lord haue of shewing his omnipotent power in giuing vs victorie Horror feare and despaire following our falles argue our diffidence in God and selfe-confidence But if hauing bewrayed thine infirmities and gotten a foyle in the spirituall conflict thou presently be discouraged and despaire of victorie surely it is a manifest signe that thou diddest trust too little in Gods assistance and too much in thine owne strength which because it hath failed thou hast cast away all hope and the greater thy horror and despaire is which followeth thy fall the greater was thy selfe-confidence and the lesse thy affiance in God For he that altogether relieth vpon the Lords assistance and wholy distrusteth his owne strength when he falleth in the time of temptation is not much astonished with any great wonder knowing that through his owne infirmitie and weakenes he is most apt to fall when God leaueth him to himselfe neither is he vtterly discouraged and ouerwhelmed with despaire as though now there were no meanes to stand in the spirituall combate and to obtaine victorie but hating and with a peaceable and quiet sorrow mourning for his sinne because thereby he hath dishonored his God and offended his diuine maiestie he doth not abate his hope but with lesse confidence in himselfe and more confidence in God he renewes the fight against his spirituall enemies with vndanted courage knowing that the Lord in whom he trusteth and wholy relieth will neuer faile him And therefore let vs no more rest in our selues if euer we would inioy the peace of conscience or would haue any assurance of the Lords assistance for he will be all in all neither can he abide any sharing in the glorie of the victorie and therefore so long as we trust in our owne strength and fight with our owne forces he will withdraw his helpe till our often falles and foyles haue taught vs to know our owne infirmities and corruptions that so despairing wholy in our owne strength we may peaceably rest wholy vpon his almightie power and promised assistance § Sect. 12 Lastly The last consolation taken from the experience which we haue had of the Lords assistance let those who are truely humbled in regarded of those foyles which they receiue in the spirituall conflict comfort themselues by the experience of Gods loue care and goodnesse both in others and in themselues for how many haue been cast downe as well as they and yet haue in the end been raised vp how many haue sorrowed and mourned that now reioyce and haue receiued comfort how many haue taken notable foyles and grieuous falles in the spirituall conflict and yet in the end haue obtained victorie In a word who hath depended vpon the Lord and hath been reiected who hath been truely humbled and hath not been comforted who hath fought against their spirituall enemies and hath not by the Lords assistance ouercome And is the Lords arme now shortned or are his mercies come to an end hath he forgotten to be gracious or hath he shut vp his louing kindnes in displeasure Nay rather say it is thine owne infirmitie for the Lord is the same he was without change or shadow of change and therefore as he hath comforted and strengthened and giuen victorie vnto others so will he comfort and strengthen and giue vnto thee a famous victorie ouer thy spirituall enemies if thou wilt depend vpon him and waite his leasure But if this will not comfort thee when thou hearest of Gods mercie and assistance in supporting others yet at least let thine owne experience confirme thee in the assurance of Gods loue and succor for hast thou not indured many assaults of thy spirituall enemies and yet thou standest in the incounter but I pray thee by whose strength surely not thine owne for thou art weake and feeble and thine enemies strong and mightie and therefore able to destroy thee euery minute if the Lord did not support thee by his almightie power Hast thou not also receiued many foyles and bewrayed notable corruptions and yet thou art not quite ouerthrowne nor swallowed vp by thy sinnes And who hath preserued thee surely not thy selfe for if thou canst not stand against Sathan whilest thou art fighting much lesse couldest thou rise vp againe when thou art cast downe but it is the spirit of the Lord who hath raised thee vp by vnfained repentance and hath renewed thy strength so that againe thou art readie to withstand and resist Sathan and his temptations Why therefore shouldest thou feare least Sathan will in the end ouercome and destroy thee why shouldest thou doubt of the Lords assistance in the time to come of which thou hast had sufficient experience in times past seeing himselfe is vnchangeable and his gifts without repentance and therefore those whom he hath defended he will defend those that he hath once raised vp he will euer raise vp and to whomsoeuer he hath giuen grace to withstand their spirituall enemies to those he will continue and increase his grace till in the end they haue a finall victorie and the crowne of victorie euerlasting glorie The end of the first booke THE SECOND BOOKE INTREATING OF SATHANS speciall and particular temptations which he suggesteth against the seuerall causes of our saluation and of the answers whereby they are to
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
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
Gods couenant Secondly the couenant betweene God and vs wherein he professeth himselfe our God and taketh vs for his people and heires of his promises is not the couenant of workes but the couenant of grace in which hee offereth freely in Christ his grace and mercy to all who will receiue it by the hand of a liuely faith And this the Lord himselfe expresseth Ierem. 31.31 Beholde the dayes come saith the Lord that I will make a new couenant with the house of Israel that is my Church Ierem. 31.31 32. Not according to the couenant which I made with their fathers that is the couenant of workes the which my couenant they breake c. but this shall be my couenant that I will make with the house of Israel after those daies saith the Lord I will put my law in their inward parts and write it in their hearts and will be their God and they shall be my people So the Apostle Paul saith that the promise made to Abraham and his seede was not giuen through the lawe but through the righteousnesse of faith Rom. 4.13 Rom. 4.13 and that it was therefore by faith that it might come by grace and the promise might be sure to all the seede For if the couenant were of workes and not of faith of deserts and not of grace we should continually disanull and make it of no effect § Sect. 3 Thirdly Our redemption not caused by our worthinesse Eph. 1.7 8. as we are elected before all times so were we in time redeemed freely and without respect of our owne worthinesse of the meere mercy and loue of God although our Sauiour Christ payed the full price of our redemption vnto God his father for vs and this appeareth Ephes 1.7 By whom we haue redemption through his blood euen the forgiuenesse of sinnes according to his rich grace 8. Whereby he hath been abundant towards vs in all wisedome and vnderstanding So that our redemption was not free vnto our Sauiour Christ for it cost him the inestimable price of his most precious bloud but it was free vnto vs without any respect of our workes and worthinesse For we were like desperate debters deeply ingaged vnto God and not able to pay the least farthing and therefore were cast into the prison of euerlasting death there to be detained till we had discharged the whole debt which being impossible vnto vs it pleased our Sauiour Christ of his meere pitie and free goodwill to become our suretie and to make full satisfaction to his father euen to the least mite that so we might be released and set free We were all of vs miserable captiues held in the thraldome of sinne Sathan and death vnable to deserue in any measure to be set at libertie for wee were the children of wrath who were not sick only but euen dead in our sinnes Eph. 2.1.5 as it is Eph. 2.1.5 But our Sauiour Christ of his vndeserued loue did pay the price of our redemption and set vs out of our captiuitie quickning and raising vs vp from sinne to newnesse of life as the Apostle setteth it downe Eph. 2.3 And you were by nature the children of wrath as well as others Eph. 2.3.4 4. But God which is rich in mercie through his great loue wherewith he loued vs 5. Euen when we were dead by sinnes hath quickened vs together in Christ by whose grace ye are saued 6. And hath raised vs vp together in heauenly places in Christ Iesus 7. That he might shew in ages to come the exceeding riches of his grace through his kindnesse towards vs in Christ Iesus So that there is no worthinesse in our selues which the Lord respected for we were all alike the children of wrath and dead in our sinnes but onely of his free mercie and great loue he hath redeemed vs by Christ § Sect. 4 Fourthly Our worthines no cause of our calling as the Lord hath freely redeemed vs so also hee hath freely called vs to the knowledge of the mysterie of our redemption wrought by Iesus Christ and chosen vs amongst all nations to be his Church and peculiar people and that of his meere grace and free goodwill without any respect of our worthines as appeareth 2. Tim. 1.9 Who hath saued vs 2. Tim. 1.9 and called vs with an holy calling not according to our workes but according to his owne purpose of grace which was giuen vs through Christ Iesus before the world was So Moses telleth the children of Israel that the Lord had called and made choise of them aboue all other nations to bee his Church and people not for any respect of themselues or their owne worthinesse but of his free loue and vndeserued mercie Deut. 7.7.8 as it is Deut. 7.7.8 Psal 44.3 Our works and worthinesse no causes of our iustification Fiftly as the Lord hath freely called vs so being called he hath freely iustified vs not for any inherent righteousnesse in our selues but of his owne grace and goodwill through the righteousnesse and obedience of Iesus Christ which he imputeth vnto vs. And this is euident Rom. 3.24 where it is said that we are iustified freely by Gods grace Rom. 3.24 through the redemption which is in Christ Iesus And Tit. 3.7 where the Apostle saith that we are iustified by his grace Tit. 3.7 And least wee should ioyne with Gods grace our owne workes and worthines he telleth vs that Abraham himselfe though a most righteous and holy man in respect of his sinceritie and integritie of heart was notwithstanding not iustified by his workes but Abraham beleeued God Rom. 4.3.5 and that was imputed vnto him for righteousnesse Rom. 4.3 ver 5. he flatly excludeth works from being any causes of our iustification To him saith he that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse So that wee are freely iustified of Gods grace and goodwill without any respect of our owne works and worthinesse as being any causes of our iustification although they are necessarie and inseparable fruites thereof For the same death and bloudshed of Christ whereby we are freed from the guilt and punishment of sinne and euerlasting death doth free vs also from the death of sin to newnesse of life and doth not onely iustifie but also sanctifie vs as the Apostle plainly sheweth Tit. 2.14 Who gaue himselfe for vs that he might redeeme vs from all iniquitie Tit. 2.14 that is free vs from the guilt and punishment of sinne to which we were subiect and purge vs to be a peculiar people vnto himselfe zealous of good workes Sixtly our sanctification and inherent righteousnesse it selfe what is it els but the free gift of God begun increased and finished by his gracious spirit That our sanctification is the free gift of God what are the graces in vs but Gods free and vndeserued gifts what are our best works but the fruites of his
graces of Gods spirit to the praise of his glory who hath bestowed them and to the comfort of our owne soules who haue receiued them And as they are chastisements they serue for sharpe eye-salues to cleere our dimme sight so as we may see our sinnes and truely repent of them They serue for sowre sauces to bring vs out of loue with our sweete sinnes and for fire and files whereby wee are purged and scoured from the drosse and rust of our corruptions They are sharpe pruning kniues to lop and trimme vs that we may bring forth plentifull fruits in godlinesse They are spurres to pricke vs forward in the Christian race and hedges to keepe vs from wandering out of the way They are sharp salues to draw out our secret corruptions and bitter potions to cure our desperate diseases They are that wormewood wherby the Lord weaneth vs frō the loue of the world whose pleasing delights we would euer sucke without wearinesse if our mouthes were not distasted with some afflictions They are roddes wherewith being scourged wee are made more circumspect in our wayes and more carefull to performe obedience vnto all the commandements of our heauenly Father In a word they are the straight path which leadeth to euerlasting happinesse and a bridle to restraine vs from running headlong in the broade way which leadeth to endlesse wo and miserie And therfore seeing our momentany afflictions do serue for the manifesting of Gods glorie for the increasing of spirituall graces and the furthering of our eternall saluation let not Sathan perswade vs that wee are out of Gods loue and fauour because of our afflictions but rather let vs repute them as they are indeede signes of his gracious prouidence and fatherly care which he hath ouer vs. § Sect. 3 But here the tempter will obiect that this I speake is true of the outward afflictions of the bodie Sathans temptations grounded vpon our spirituall afflictions for thereby the flesh is mortified and subdued and the spirituall graces of Gods spirit exercised and increased in vs but thy afflictions will he say are farre different for thy soule is filled with horrour and feare thy conscience is mortally stung with sinne and the waight thereof ouerwhelmeth thee thou seest thy selfe subiect to the curse of the law and art alreadie tormented with the paines of hell thy God who looketh vpon his children with an amiable countenance frowneth vpon thee like a seuere Iudge and thou tastest of nothing but of his heauie wrath and displeasure in a word thou hast not one sparke of true consolation wrought in thee by Gods spirit with which those that are Gods children are fully replenished and wherby they are incouraged patiently to abide all afflictions but thy inward vexations are the torments of an euill conscience and the flashings of hell fire wherewith hereafter thou shalt eternally be burned To this temptation we must answere that it cannot be denied but that the afflictions of the minde are farre more grieuous than the afflictions of the bodie That our spirituall afflictions are no signes of Gods hatred and that the torments of conscience caused by the waight of sinne and the apprehension of Gods fearefull wrath are as it were Gods three-stringed whip in respect of the gentle rod of outward afflictions for a sorrowfull mind drieth vp the bones Pro. 17.12 Pro. 18.14 as it is Pro. 17.12 and the spirit of a man may sustaine his other infirmities but a wounded spirit who can beare as the wise man speaketh Prou. 18.14 Neuerthelesse though these corrections are more sharp and grieuous than the outward afflictions of the bodie yet it cannot be denied but that these also are the chastisements which our heauenly Father inflicteth vpon his children somtimes for his owne glorie and sometime for their triall or chastisement when more light correction will not reclaime them For first those places of scripture before quoted are spoken generally of all afflictions whatsoeuer and therefore are not to be restrained to the outward afflictions of the bodie seeing they extend themselues also to the afflictions of the minde neither doth our heauenly Father correct all alike but some he rebuketh onely by his word and goeth no further when as this reclaimeth them but if this will not preuaile hee goeth a step further and chastizeth them with gentle correction as with outward crosses and afflictions but if this will not reforme them he taketh his whippe into his hand wherewith hee grieuously scourgeth them to the end they may more sensibly taste of his displeasure and amend that which is amisse and this he doth by making them feele the waight of sinne Reu. 3.19 Heb. 12.6 and appehend his wrath and heauie displeasure which by their sinnes they haue iustly incurred and yet notwithstanding all this he still remaineth their gracious Father who seeketh not their destruction but their reformation Neither need this dealing of our heauenly Father seeme strange vnto vs seeing earthly parents take the same courses with their children whom they tenderly loue for when they offen them they first seeke their amendment by words and fatherly admonitions and when this will doe no good they proceed to blowes and in a gentle manner do correct them and if this preuaile not with them then they vse more sharpe and seuere chastizement but if all this be to no purpose then will they disguise their fatherly affection vnder the vizard of wrath and heauie displeasure they banish out of their countenance all signes of loue and assume terrible looks and bitter frownes yea they will sometimes thrust them out of doores and reiect them a while leauing them to shift for themselues and to endure all miserie And whence proceedeth all this surely not from hatred but from loue and tender care which they haue ouer them for their good And this maketh them vse the bridle of correction to restraine them from running into all licentiousnesse this causeth them to pretend wrath in the countenance that they be not by their lewdnesse forced to entertaine it into their hearts this mooueth them to reiect them for a time that they may reclaime and retaine them for euer Neither doth our heauenly Father who is infinite in loue deale otherwise with his disobedient children hee vseth but his word if his word will suffice hee goeth no further then gentle chastizement if that be inough but if hee sharply scourge vs yea if hee looke vpon vs with a frowning countenance and shew nothing in outward appearance but his wrath and heauie displeasure if he seeme to reiect vs for a time and to giue vs ouer to be tormented by Sathan yet vndoubtedly all this proceedeth from his loue and that fatherly care hee hath ouer vs for our euerlasting good and saluation hee seeketh not our destruction but amendment he frowneth on vs for a time that hee may looke graciously on vs for euer he seemeth to reiect vs for a while that like the prodigall
friends he endured tedious labours many miseries and so Dauid was persecuted whilest Saul did sit on the throne yea our Sauiour Christ himselfe was arraigned at the barre and condemned whilest Pilate and the chiefe Priests and Pharisies sate in the seate of iustice ouerswaying all at their owne pleasures and yet at the same time Iacob was beloued Esau hated Dauid chosen of God Saul reiected our Sauiour Christ the deare sonne of his heauenly father and his enemies the instruments and limmes of Sathan So that it is most true that Salomon speaketh namely no man can haue assurance of Gods loue and fauour by these outward benefits bestowed both vpon the godly and wicked neither by his aduersities and afflictions can gather that the Lord hateth him for these befall all indifferently as it pleaseth God to punish the reprobate or to chastize his owne children But though we can gather no sound argument from these outward things of Gods loue yet it followeth not that there is no other meanes to assure vs hereof for by the same reason wee may conclude that man is no better than brute beasts and that there is no immortalitie of the soule Eccles 3.19 because it is said Eccles 3.19 that the condition of the children of men and the condition of beasts is the same But as the Wiseman speaketh there of their outward mortalitie alone and not absolutely in all respects and therefore he saith that they are alike to see to that is in outward appearance vers 18. and explaineth himselfe in the words following for saith hee as one dieth so dieth the other so he doth not meane here simply that there is no assurance of Gods loue but onely in respect of these outward things and therefore he addeth that in these outward respects all things come alike to all and the same condition is to the iust and the wicked Though then there is no assurance of Gods loue to be gathered out of our worldly estate yet it cannot hence be concluded that therefore there is no meanes whereby we may be assured hereof for the Lord hath giuen vnto vs his word and mercifull promises he hath giuen vnto vs his holy spirit crying in our harts Abba father and witnessing to our spirits that we are the sonnes of God Rom. 8. Rom. 8. He hath manifested his loue by giuing vs his onely sonne and begetting in vs by his word and spirit a liuely faith whereby wee may apply him and all his benefits vnto vs. Whosoeuer therefore beleeueth truly in Iesus Christ he may be assured of Gods loue and euerlasting life according to that Ioh. 3.16 So God loued the world that he gaue his onely begotten sonne Ioh. 3.16 that whosoeuer beleeueth in him should not perish but haue euerlasting life If therefore we beleeue in Iesus Christ we need not to despaire no nor to doubt of Gods loue and fauour towards vs notwithstanding our vnworthinesse nor yet in regard of the manifold afflictions which God inflicteth on vs neither in respect of those manifold infirmities which we bewray whilest the hand of God is vpon vs but wee may soundly and assuredly conclude with the Apostle Paul Rom. 8.38 I am perswaded that neither death nor life Rom. 8.38 nor Angels nor principalities nor powers nor things present nor things to come 39. Nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. And so much concerning the first cause of our saluation namely Gods loue and goodwill and also the temptations of Sathan whereby hee laboureth to impugne our assurance thereof the second cause is Gods free election which proceedeth from the other for whom he loueth those hee electeth vnto euerlasting life and happinesse it being an inseparable fruite of loue to seeke the good and felicitie of the partie beloued Election therefore is that part of Gods eternal and immutable decree whereby of his free loue and vndeserued grace he hath preordained some in Christ vnto saluation and to the vse of the meanes tending thereunto for the praise of the glorie of his grace CHAP. IIII. Of Gods election the causes subiect obiect and properties thereof IN this definition is set downe first the efficient cause or author of our election namely God himselfe the Father the Sonne and the holy Ghost and this appeareth Eph. 1.4 He hath chosen vs in him before the foundation of the world that we should be holy c. And Ioh. 15.16 Ye haue not chosen me but I haue chosen you and ordained you that ye goe and bring foorth fruite c. Secondly the motiue or impulsiue cause of Gods election is expressed namely Gods free loue meere goodwill and vndeserued grace And this also is manifest Luk. 12.32 Feare not little flocke for it is your fathers pleasure to giue you a kingdome And Eph. 1.5 who hath predestinated vs to be adopted through Iesus Christ vnto himselfe according to the good pleasure of his will Here therefore are excluded all other causes wherewith diuers haue imagined God was moued to elect vs as namely our owne will the foreseeing of our workes worthinesse or faith and the merits of our Sauiour Christ And that these were not the causes which mooued the Lord to elect vs it may be prooued by manifest testimonies of scripture First our owne will is expressely excluded Rom. 9.16 It is not in him that willeth or runneth but in God that sheweth mercie Secondly not the foresight of our owne workes for the Apostle plainly affirmeth Rom. 9.11.12 that before the children were borne and when they had neither done good or euill that the purpose of God might remaine according to election not by workes but by him that calleth 12. It was said vnto her the elder shall serue the younger 13. As it is written I haue loued Iacob and hated Esau And chap. 11.5.6 he saith that Gods election is of grace and if it be of grace it is no more of workes or els were grace no more grace Thirdly not the foresight of any worthinesse in vs more than in others For there is no difference for all haue sinned and are depriued of the glorie of God as it is Rom. 3.23 And the Apostle affirmeth both of himselfe and others that they were all dead in their sinnes and by nature the children of wrath as well as others Eph. 2.1.3 Fourthly the Lord respected not our faith as an impulsiue cause mouing him to elect vs but only as an effect of our election neither was the Lord mercifull vnto vs in making choise of vs to bee partakers of euerlasting happinesse because we were faithfull but that we might be faithfull as Paul professeth of himselfe 1. Cor. 7.25 And the holy Ghost affirmeth Act. 13.46 that as many of the Gentiles as were ordained vnto eternall life beleeued Lastly although the merit of Christ was the onely meritorious cause of our saluation yet it was
not the cause of Gods election for Gods election was from all eternitie and the cause of Christs merits which were in time and the effects of Gods election and therefore that which came after could not be the cause of that which was from all eternitie neither can the effect produce the cause but the cause the effect Moreouer we are not said in the scriptures to be chosen for Christ but in Christ Eph. 1.4 And the Apostle Iohn affirmeth that Gods eternall loue was the cause which moued the Lord to send his sonne to redeeme vs by his death and not that his death was the cause of his loue Ioh. 3.16 And so much concerning the efficient cause of our election The materiall cause thereof was the purpose or counsaile of God himselfe whereby hee determined to elect vs. The formall cause was the seuering and setting apart of certaine men which were to bee saued § Sect. 2 selected from the rest who were reiected The end of Gods election was two-fold the first and chief end was the glorie of God set forth by manifesting his grace and mercie in the saluation of the faithfull And this the Apostle plainly expresseth Rom. 9.23 namely that the end of Gods election is that he might declare the riches of his glorie in the vessels of mercie which he hath prepared vnto glorie And Eph. 1.4 5 6. he saith that he hath chosen vs in Christ and predestinated vs to the praise of the glorie of his grace The second end which is inferiour and subordinate to the other is the saluation of the elect and this also is expressed by the Apostle Rom. 9.23 where hee saith that the elect are prepared vnto glorie And Act. 13.48 the holy Ghost saith as many as were ordained to eternall life thereby implying that the saluation of the elect is the end of Gods election And these are the causes of Gods election The effects which inseparably follow-hereupon are Christ the Mediatour and the whole worke of his mediation and our redemption wrought by him our adoption effectuall calling iustification sanctification and glorification and these are the degrees and meanes of our election which are as well contained in Gods decree as our saluation it selfe The subiect in which we are elected is Christ Iesus our Mediatour and head not in regard of his deitie alone for so he is the efficient cause nor in respect of his humanitie alone but as he is God and man And wee are therefore elected in him both because in our selues we were not capable of such glorious dignitie as also because hee alone is a fit Mediatour in whom we should be elected seeing with our election there is an vnion coniunction of vs with God who hath elected vs. The obiect of Gods election are all those who are preordained vnto euerlasting life and whom the Lord will eternally saue which being considered in themselues are a great number but yet in respect of the number of the reprobates but a small and little flocke for though many be called yet few are chosen as Christ himselfe affirmeth Matth. 22.14 The last thing which also is expressed in the definition are certaine properties attributed to Gods election namely that it is eternall free and immutable That this decree is eternall it appeareth Eph. 1.4 He hath chosen vs in him before the foundation of the world So Rom. 9.11 Secondly that it is free and of his meere grace it is manifest Rom. 9.18 He hath mercie on whom he will and whom he will he hardneth So Eph. 1.11 In whom we are chosen when wee were predestinate according to the purpose of him which worketh all things after the counsaile of his owne will Lastly that it is immutable and most firme and certaine it plainly appeareth 2. Tim. 2.19 The foundation of God remaineth sure and hath this seale the Lord knoweth who are his Where we may obserue that this immutabilitie and certaintie of Gods decree doth not depend vpon vs or our perseuerance but vpon Gods good pleasure and foreknowledge for it is a foundation in it selfe firme and stable and hath not the seale of our worthinesse or perseuerance in grace but of Gods foreknowledge whereby he knoweth who are his CHAP. V. Sathans temptations concerning Gods election answered and first those wherewith he assaulteth carnall worldlings § Sect. 1 Sathans temptation whereby he perswadeth worldlings that all in the end shall be saued answered NOw concerning this decree of election and the assurance thereof there are two sorts of Sathans temptations the first he suggesteth into the minds of carnall worldlings to nourish in them fond presumption and carnall securitie the other into the minds of weak christians whereby he moueth them to doubt despaire of their electiō to euerlasting life The worldly man he assaulteth with two principal temptations first he perswadeth him that there is no election at al or reprobation but that all in the end shall be saued Which grosse absurditie that hee may make more plausible and probable hee setteth before them the infinite mercie of God and the generall promises and consolations in the Gospell Ezech. 13. and 18. 1. Tim. 2.4 as that he will not the death of a sinner and that he will that all men shall be saued in both places cunningly dissembling that which followeth for to the first place is added but that he repent and in the latter that they who shall be saued must also come to the knowledge of the truth But this temptation is so palpably absurd that it becommeth not Sathans policie to vse it to any but those onely whose hearts are hardned their eyes blinded their consciences seared and who hauing not beleeued and loued the truth are giuen ouer of God to beleeue strong delusions and therfore I will not spend much time in answering this temptation onely let such men as are seduced with Sathans lyes know thus much that Gods mercie is a iust mercie as his iustice is a mercifull iustice that God is infinite in both and no lesse glorified in the manifestation of the one than of the other Let them know that there are no promises of the Gospell so generall which are not limited with the condition of faith and the fruite thereof vnfained repentance Let them know that God who is not onely mercifull but also true yea truth it selfe hath in his word reuealed his will as well concerning the eternall death and destruction of the wicked as the saluation of the godly he hath said Matth. 22.14 and 7.13 that many are called and few chosen that the gate of heauen is so straight that there are few who finde it that he will say to the workers of iniquitie Goe your waies I know you not 23. that hee will make a separation betweene the sheepe and the goates and as hee saith to the one Come ye blessed of my father inherit ye the kingdome prepared for you from the foundations of the world Mat. 25.34.41
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
vnrepentancie and therefore if the assurance which we haue of our election and saluation be not ioyned with a desire to leaue our sinnes and with an earnest endeuour of seruing God in the duties of holines and righteousnes then it doth not proceed from the testimonie of Gods spirit but from carnall securitie and fond presumption Lastly presumption no longer perswadeth men of Gods loue and fauour than they enioy the outward benefits of this life but when the Lord laieth vpon them any grieuous affliction either outwardly in bodie and state or inwardly in mind then this perswasion vanisheth and nothing remaineth but doubting which commonly endeth in vtter despaire but the testimonie of the spirit is constant and permanent and howsoeuer wee cannot by reason of the grieuousnesse of afflictions and the violent noise of our own passions heare the voyce thereof at some times yet afterwards againe it crieth alowd in our hearts Abba father and witnesseth vnto our spirits that we are the sonnes of God So that the chiefe meanes whereby wee are assured of our election is the spirit of God But seeing we haue it not naturally in our selues how may we attaine vnto it Surely we are to haue our recourse vnto the Father of lights by earnest prayer Iam. 1.17 Matth. 7.7 Luk. 11.13 from whom descendeth euery good and perfect gift hauing our faith grounded vpon Gods gracious promise namely that if we aske we shall receiue and more especially that hee will giue his holie spirit to them that aske it as it is Luk. 11.13 § Sect. 2 The second meanes whereby wee may attaine to the certaintie of our election The second meanes the hearing of the word is the hearing of the word wherein the Lord manifesteth his grace and goodwill to all beleeuing and repentant sinners and whereby also he ordinarily begetteth this faith and repentance in all his children For howsoeuer Paul may plant and Apollos may water but God alone giueth the encrease yet Gods blessing ordinarily accompanieth his owne ordinance making it effectuall by the inward operation of his spirit for those ends for which he hath ordained it And though the word may long sound in our eares before it pearce the heart or beget any sauing grace in vs vnlesse the Lord open our hearts and make the seed of his word fruitfull yet those who make conscience of hearing the word with diligence reuerence and attention and pray for the assistance of Gods spirit whereby it may become profitable to their saluation may constantly expect the blessing of God vpon his owne ordinance which they carefully vse in obedience to his will whereas those who neglect and contemne Gods word haue no such assurance because it is the meanes and instrument which is ordained of God for this purpose without which the spirit of God doth not ordinarily beget faith or any sauing grace in vs. Though therefore we doe not after long hearing of the word feele this assurance of Gods loue and our election yet let vs not giue it ouer but expect Gods blessing vpon it and waite his leasure assuring our selues that in the end hee will make this his owne ordinance effectuall for those ends for which he hath ordained it § Sect. 3 The third meanes whereby we may attaine to the assurance of our election The third meanes the vse of the Sacraments is the frequent and religious vse of the Sacrament of the Lords supper whereby our faith is more and more confirmed the in truth of Gods promises For the Lord to the preaching of his word which is the couenant of grace hath added these seales that we might be the more throughly assured of his loue and fauour and therefore if we conscionably frequent this holy Sacrament the Lord will blesse also this his owne ordinance Moreouer they who worthily receiue these holy misteries doe receiue Christ Iesus and haue the vnion and communion which is betweene him and them more and more strengthned and confirmed for hee that eateth his flesh and drinketh his blood dwelleth in Christ and Christ in him Ioh. 6.56 As it is Ioh. 6.56 Now there is no condemnation to those that are in Christ Iesus Rom 8.1 Rom. 8.1 and therefore they neede not doubt of their election and saluation § Sect. 4 The fourth meanes whereby we may be assured of our election The fourth meanes the effects of our election Zanch. de Attrib l. 5. c. 2. are the effects of Gods predestination which are the vndoubted signes thereof for the effects argue the cause as the cause the effects and that not onely in naturall things but also in those which are supernaturall and spirituall and therefore as certainely as we know that there is fire because it casteth forth heate and the sonne by his casting forth of bright raies whereby the world is lightned and that a tree is good by the good fruits which it bringeth forth so also may wee as certainely be assured that we are elected of God when wee finde in our selues the effects and vndoubted signes of our election Neither are these effects bare signes onely of our election but also manifest seales which by their plaine impression doe euidently assure vs thereof so that though we doe not directly and immediatly know Gods election predestination and eternall decree of our saluation in God himselfe electing predestinating and decreeing that we shall be saued yet we may plainely see apparant seales and impressions hereof in our selues liuely resembling that which is secret in Gods hidden councell and as we not seeing the seale which maketh the impression doe easily discerne the forme fashion and quantitie thereof by the print which it hath made so wee not seeing Gods secret decree of predestination may notwithstanding attaine to the euedent knowledge thereof by that impression which it maketh in vs. This also may further be illustrated by a familiar similitude namely as the sunne shining vpon vs with his bright beames doth imprint as it were in our eyes the image of his light whereby we see the sunne and the light thereof the beames of the sunne which are cast vpon vs being reflected backe againe to the sunne it selfe so the foreknowledge of God whereby he hath decreed that we shall be saued before all eternitie is secret in it selfe so that we cannot see not vnderstand it directly but yet whilest God doth acknowledge vs for his elect he doth expresse the image and forme of this his foreknowledge in those whom he hath elected whereby we doe also acknowledge him our gracious God who hath elected vs and so it commeth to passe that by the true knowledge of God which is communicated vnto vs whereby we acknowledge him for our God and father wee also know his foreknowledge whereby he knoweth and acknowledgeth vs for his sonnes and children For first God knoweth vs and then by the light of this knowledge communicated vnto vs he inlightneth our hearts with the true knowledge of himselfe as
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
to send his ambassadours not only to offer peace but also to beseech vs that wee would be reconciled vnto him as the Apostle speaketh 2. Cor. 5.20 2. Cor. 5.20 and vpon this reconciliation hee assureth vs of the riches of his kingdome who therefore receiuing and beleeuing this ambassage will not loue the Ambassadours that bring these blessed tidings vnto them Who can bee assured of such inestimable benefits and yet shew no token of thankfulnes towards them who are the meanes whereby they are deriued vnto them The great contempt of Gods ministerie a signe that few prosit by their ministerie Where by the way we may note how few the number is in these daies who receiue the Lords ambassage to their spiritual comfort how few they are to whome it is effectuall for the begetting in them the graces of Gods spirit how few hereby come to the true assurance of the remission of their sinnes and euerlasting happinesse seeing the number is so exceeding small who loue and respect the Lords ambassadors in regarde of their ambassage Nay rather the most euen for their ministerie sake doe contemne those whom otherwise in respect of their learning wisedome and other excellent gifts of bodie and minde they would respect and highly esteeme if they were not of the ministerie So that their honorable calling which aboue al things should commend them doth aboue all things make them base contemptible and no maruell seeing the most are flesh and not spirit the children of Mammon and not the children of God and therefore sauoring onely the things of the flesh not perceauing the things of the spirit of God 1. Cor. 2.14 they seeme foolishnesse vnto them and the preachers of them fooles and men of shallow conceites But let such know that God hath chosen the foolish things of the world to confound the wise 1. Cor. 1.27.28 and weake things to confound mightie things vile things of the world and things that are despised hath God chosen and things that are not to bring to nought things that are that no flesh should reioyce in his presence as it is 1. Cor. 1.27.28 Let them know that this their contempt or at least small regarde of Gods ambassadors is a most manifest signe that they neuer receiued good by their ambassage for had they receiued from them spirituall things they would neuer grudge to bestowe vpon them their worldly things which in the true christians estimation are not to be compared with them and much lesse would they against their owne conscience defraud them of their owne right which by the lawes of God and man is due vnto them whereby it commeth to passe that whereas all men being industrious and frugall may liue plentifully euen of their meanest trades onely the Lord ambassadors though neuer so painefull in their callings liue in want and miserie § Sect. 11 The last signe of Gods childe elected to saluation which I will speake of The tenth signe an earnest desire of Christs comming to iudgement Reuel 22.20 Matth. 6.10 is their earnest desire that our Sauiour Christ should come to iudgement whence proceedeth that patheticall prayer Come Lord Iesus come quicklie Reuel 22.20 and that prayer which our Sauiour hath taught all the faithfull to pray daily let thy kingdome come Matth. 6.10 Now that this is a note of those that are elected to saluation it appeareth plainely 2. Tim 4.8 Where the Apostle saith that a crowne of righteousnesse is laide vp for all those that loue his appearing 2. Tim. 4.8 Rom. 8.23 And Rom. 8.23 he telleth vs that those who haue the first fruites of the spirit doe euen sigh in themselues waiting for the adoption euen the redemption of their body when as their corruption shall put on incorruption and the mortall body immortalitie as he speaketh 1. Cor. 15.53 1. Cor. 15.53 So our Sauiour Christ hath tolde vs that his faithfull children should at his comming looke vp and lift vp their heads Luk. 21.28 because their redemption draweth neere Luk. 21.28 and on the otherside that the kingdome of the earth shall mourne and that the prophane worldlings and reprobates shall say to the mountaines and rockes Matth. 24.30 Reuel 6.16 fall on vs and hide vs from the presence of him that sitteth on the throne and from the wrath of the lambe Reuel 6.16 So that by these places it is manifest that if we loue the appearing of the Lord Iesus and desire his comming to iudgement we are the children of God indued with his spirit which assureth vs of our saluation For naturally we abhorre to thinke of this fearefull day and tremble with feare when mention is made of the appearing of our iudge because by our sinnes we haue deserued euerlasting damnation but when the spirit of God by the ministerie of the word hath begot faith in vs whereby we apply vnto our selues Christ Iesus and all his merits by whom we are reconciled vnto God and made friends who before were enemies and sonnes of God and heyres of euerlasting happinesse who before were the children of wrath and firebrands of hell then doe we earnestly desire the companie of our heauenly father when we are assured that our iudge shall be our Sauiour then can wee goe boldly to his iudgement seate without feare of condemnation when we are assured that we are the beloued spouse of Christ then we long for nothing more then for the comming of our bridegroome when we are certainely perswaded that by Gods spirit we are ingrafted into the bodie of Christ and are become liuely members of his body then doe we hartily wish with the Apostle to be dissolued that we may be with Christ our head in his kingdome of glorie where together with him wee shall receiue and be fully satisfied with such incomparable ioyes 1. Cor. 2.9 as neither eye hath seene nor eare heard nor the heart of man conceiued CHAP. XI The obiections alleadged against the assurance of our election answered § Sect. 1 ANd thus much concerning the signes whereby we may be assured of our election Answers vnto testimonies alledged now I will answere such obiections as are brought against this doctrine by the enemies of Gods truth And these are of two sortes first testimonies of Gods word and secondly reasons The testimonies of scriptures are diuers 1. Cor. 10.12 Pro. 28.14 Rom. 11.20 first they obiect such places as these 1. Cor. 10.12 Let him that thinketh he standeth take heede least he fall Pro. 28.14 Blessed is the man that feareth alwaies Rom. 11.20 Be not high minded but feare Phil. 2.12 Make an end of your saluation with feare and trembling Phil. 2.12 1 Pet. 1.17 1. Pet. 1.17 Passe the time of your dwelling here in feare to all which and many other such like places we may answere generally that the holy Ghost would not hereby take away our certaintie of faith but carnall securitie he would not depriue
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
the purpose for the question is not of epicures and worldlings who haue no faith or a dead faith but of true beleeuers who bring foorth the fruites of their faith at least in an holie desire and endeuour of seruing the Lord in holinesse and righteousnesse For they that cannot be assured that they haue faith cannot haue any certaintie of their election but none can haue any assurance of faith vnlesse they bring foorth the fruites of their faith in dying to sinne and rising againe to newnesse of life for faith purifieth the heart and worketh by loue and therefore such as liue in their sinnes without repentance hauing no faith can haue no certaintie of their election though they may delude themselues with a fond perswasion which hath no other ground but carnall securitie and fond presumption but hence it followeth not that because a dead faith affoordeth no true certaintie therefore a liuely faith doth it not because a prophane epicure or carnal worldling deceiueth himselfe with a vaine opinion therefore those that are truly conuerted mortified vnto sinne and raised vp to newnesse of life can haue no certaintie of their election and saluation For what similitude is there betweene light and darknes righteousnesse and vnrighteousnesse the children of God and the children of Belial the repentant and vnrepentant faith and no faith Lastly §. Sect. 11. That this doctrine openeth no way to securitie and presumption they obiect that if we teach this doctrine of the certaintie of election men will abuse it to nourish in them carnall securitie and presumption To which I answere that wicked men abuse the whole doctrine of the Gospell to their destruction for when they are taught that God is most gratious and mercifull that Christ hath died for vs and giuen himselfe as a sufficient price to redeeme vs out of the power of sinne Sathan death and damnation and maketh intercession for vs to God his father that the Lord is slow to wrath and ready to forgiue they take occasion hereby of continuing in their sins and deferring their repentance till God take them away and consume them in his heauie displeasure but hence it followeth not that the Gospell must not bee taught because carnall men abuse it to their iust condemnation for though to these it be the sauour of death vnto death yet to those who are saued it is the sauour of life vnto life 2. Cor. 2.16 1. Cor. 1.18 as it is 2. Cor. 2.16 Though it be foolishnes to those that perish yet it is the power of God to those whom God hath ordained to saluation and God is no lesse glorified in the one by shewing his mercie than in the other by shewing his iustice Though worldly men abuse it to carnall securitie yet the godly are the more incited thereby to serue the Lord in holinesse and newnesse of life for like louing children the more they are assured of the loue of their heauenly father and secured of his mercie and bountifull benefits the more they loue him againe the more they loue him the more zealous they are of his glorie and the greater their zeale is the greater is their care in making the light of their godly and Christian liues to shine before men that their heauenly father may bee glorified So that it is not the fault of this precious seede but the barrennesse of the ground which maketh it fruitlesse or els for good wheate sendeth tares cockle and darnell it is not any defect or ill disposition in this sweet smelling flower but the venemous nature of these spiders which turne honey into poyson and therefore the seed must be cast vpon the earth though there bee stones with the good ground which will neuer bring foorth fruite the flowers of sweete consolation must not be pulled vp by the rootes and cast away For though the spider gathereth poyson yet the profitable Bee wil gather honey out of them Secondly when wee teach the certaintie of election wee doe not teach that men must gather it out of Gods secret counsaile but from their owne sanctification by which they may be assured that they are iustified called and elected and therefore whosoeuer are not sanctified but continue in their sinnes without repentance can haue no assurance by our doctrine that they are elected or shall be saued nay contrariwise we teach out of Gods word that whosoeuer line in the flesh shal die Rom. 8.13 that they which performe the lusts thereof shall neuer inherit the kingdome of God Gal. 5.19.20 21. that none who continue in their vnrighteousnesse and vncleannesse shall enter into the heauenly Ierusalem 1. Cor. 6.9.10 Reu. 21.27 but shall haue their portion in the lake which burneth with fire and brimstone as it is vers 8. Now what stronger bridle to curbe in our vnruly flesh when it is ready to runne into sinne than to be assured that if wee liue in sinne and fulfill our carnall lusts wee are in the state of condemnation what sharper spurre to pricke vs forward when wee are readie to faint or slacke our pace in the Christian race of holinesse and righteousnesse than to consider that our sanctification and newnesse of life is the onely meanes whereby wee may come to the assurance of our election and saluation CHAP. XIII Of our Redemption § Sect. 1 ANd thus much concerning our election and the certaintie thereof The next cause of our saluation is our redemption by Iesus Christ for as the Lord hath from all eternitie elected vs to saluation of his meere mercie without any respect of our works or worthines so he hath ordained in this his eternal decree our Sauiour Christ to bee the Mediatour who should worke the worke of our saluation and as it were the conduit whereby hee would conuey his grace mercie and euerlasting saluation vnto vs and hath set him apart to be our Sauiour and Redeemer who should saue and deliuer vs out of the captiuitie and bondage of our spirituall enemies and restore vs to the glorious libertie of the sonnes of God Redemption what it is This our redemption is an effect of Gods election whereby our Sauiour Christ being set apart of his father for this purpose hath freed and deliuered all Gods elect out of the captiuitie of their spirituall enemies sinne death and the diuell by offring himselfe for the price of their redemption and a sufficient sacrifice for sinne for the appeasing of his fathers displeasure and satisfying of his iustice to the end that being deliuered they may serue him in holinesse and righteousnesse all the daies of this life and afterwards may inherit the kingdome of glorie and the crowne of eternall happinesse which is purchased for them The definition explaned First I say that it is an effect of Gods election for whom he had chosen to euerlasting life in Christ those by Christ he hath saued and redeemed and those only as we shall see afterwards Secondly I shew who is our
the Lord hath pardoned and remitted them so as they shall neuer be imputed vnto vs nor arise vp in iudgement to our condemnation neither in this world nor the world to come secondly he doth deliuer vs from our sinnes whilest he doth giue vnto vs his holy spirit whereby our sinnes are in some measure mortified the strength of them abated so that they do not raigne and rule in vs as in former times although we cannot wholy expell them from dwelling in vs according to that Rom. 6.12 Rom. 6.12 Sinne shall not raigne in your mortall bodie that you should obey it in the lusts thereof And though we cannot vtterly subdue this Cananitish brood of our corruptions but that still whilest we continue in this life they are as thornes in our sides alwaies vexing and grieuing vs yet by the helpe of Gods spirit assisting vs we weaken their force abate their courage and make them become tributaries and if at any time they rebel we curbe them in giue them the ouerthrow yea though sometimes they gaine ground giue vs the foile yet wee rise againe by vnfained repentance and recouer our selues being assisted with the fresh supply of Gods spirit till at last by death we obtaine a finall victory § Sect. 5 Thirdly That our obedience to the Lawe proueth not that we are not redeemed Gal. 3.13 he obiecteth that we are still vnder the law and tied to the obedience thereof and therefore Christ hath not freed vs from it I answer that though Christ hath not freed vs from the obedience of the lawe yet he hath freed vs from the curse and malediction as it is Gal. 3.13 so as though we do not performe it in that exact manner and measure which God requireth yet our transgression shall not be imputed vnto vs for he hath perfectly fulfilled the law for vs that his righteousnesse might become our righteousnesse and he hath suffred death that by his blood he might wash away our sins Rom. 8.3.4 And thus when the law was impossible to be performed by reason of the weaknes and corruptions of our flesh the Lord sent his Son in the similitude of sinfull flesh and for sin condemned sin in the flesh that the righteousnesse of the lawe might be fulfilled in vs as it is Rom. 8.3 4. Moreouer we are not now tied to performe obedience to the lawe to the end that thereby we may be iustified nor yet shall we for the imperfections of this our obedience be in danger of condemnation but now onely it is a meanes before our conuersion to bring vs to Christ by shewing vnto vs our sinnes and insufficiency in our selues and after our conuersion it serueth for a rule or square according to which we are to frame our liues in holinesse and righteousnesse that so we may shew our thankfulnes vnto our heauenly father for his inestimable benefits by glorifying his name in a godly life And because this also is bitter and vnpleasant to flesh and blood therefore the Lord hath also granted and giuen vnto vs his holy spirit which mortifieth our corruptions whereby we are made lesse prone vnto sinne and quickneth vs in the inner man inabling vs to performe obedience in some measure to the law of God with alacrity and cheerefulnes so that now his commandements are not grieuous vnto vs 1. Iohn 5.3 as the Apostle speaketh 1. Ioh. 5.3 but his yoke which so much galled vs while we were rebellious and like vntamed oxen is now become easie and his burthen which heretofore was so heauy and irkesome is now become light Matth. 11.30 as our Sauiour telleth vs Matth. 11.30 § Sect. 6 Fourthly That God is not angry vvith the faithfull though he seemeth to frowne vpon them the tempter may obiect to the weake conscience which laboureth vnder the burthen of sinne that our Sauiour Christ hath not redeemed vs from the anger of God due for sin seeing we stil see his frowning countenance and apprehend the scorching heate of his wrath inflamed against vs but let all know that if they truly beleeue in Christ and onely rely themselues vpon this their mediator if their sins past grieue them and they purpose for the time to come to labor that they may forsake them then they are reconciled vnto God by Christ and in him hee is become their louing and gracious father Col. 1.20.21 as the Apostle telleth vs Col. 1.20.21 Let not such therefore be discouraged if God seeme to frowne vpon them for a time for hee will not frowne for euer nor alwaies retaine his anger as the Psalmist speaketh Psalm 103.9 Nay Psalm 103.9 in truth he is not angry with vs at all as a Iudge to punish but as a Father to correct and amend vs and if we will speake properly he alwaies loueth and delighteth in vs for as hee is well pleased with Christ our head so is he alwaies well pleased with vs in him as being members of his body notwithstanding as a tender Father when his Sonne offendeth maketh semblance as though his wrath were kindled to the ende that hee may bee carefull in the time to come to auoyde the like fault and to amend so the Lord who is our gracious Father seemeth oftentimes to bee grieuously displeased with his children when they haue sinned against him hiding from them his amiable louing countenance and shewing nothing but signes of wrath not that hee hath in truth cast them out of his loue and fauour for he neuer falleth out with those whom Christ hath reconciled vnto him neither can hee cease to loue the members of Christ nor Christs members cease to bee his members after they are once ingrafted into his bodie by his holie spirit and a liuely faith onely like a wise father he frowneth vpon them and seemeth angrie to make them in the time to come forsake their sinnes whereby they haue incurred his displeasure § Sect. 7 Fiftly the tempter will obiect that we are not freed and deliuered out of his power and iurisdiction That though Sathan tempt vs yet we may be assured that we are redeemed Heb. 2.14 seeing he doth often assault and ouercome vs with his temptations and leadeth vs captiue fast bound in the fetters of sinne To which wee must answere that our Sauiour Christ by his death hath destroyed him that had the power of death that is the diuell that he might deliuer all them which for feare of death were all their life time subiect to bondage as the Apostle sheweth Heb. 2.14.15 That God hath deliuered vs from the power of darknesse and hath translated vs into the kingdome of his deare sonne Col. 1.13 as it is Col. 1.13 That our redeemer Iesus Christ hath spoiled the principalities and powers and hath made a shew of them openly and hath triumphed ouer them vpon his crosse Col. 2.15 and that not onely for himselfe but for all his members Col. 2.15 That hee hath
tedious If the oxe whilest he is yong be accustomed to the yoke hee draweth in it quietly and with no great paine but if he runne long in the pasture vnbroken and vntamed when he is brought to the yoke he strugleth and striueth and therewith gaulling his necke draweth with exceeding payne and irksomenesse and so if in our youth we accustome ourselues to beare the yoke of obedience it wil be easie and pleasant but if we vse delayes we shall grow stubborne and stifnecked like vntamed oxen and the bearing of Christs yoke through our impaciencie and the rebellion of our nature will gaule and vexe vs. Thirdly the sooner wee turne vnto God the more ioy peace and comfort shall we haue in the whole course of our liues for what ioy may bee compared with the ioy in the holy Ghost Pro. 15.15 what peace is like the peace with God the peace of conscience when as we are sure that we are now friends who before we were enemies and children of God and heires of his euerlasting kingdome of glory who in time past were children of wrath and fire brands of hell what comfort in the world can be imagined like vnto the consolation of Gods spirit which is able to make all afflictions light and euen death it selfe sweet and pleasant vnto vs but this ioy peace comfort doe all companie our true conuersion vnto God and therefore who would deferre it for one day seeing it bringeth such inestimable benefits and such surpassing pleasures as none sufficiently vnderstand them but they who feele inioy them Whereas on the other side if we deferre our cōuersion in the meane while wee are continually subiect to the checkes and terrours of an euill conscience in feare of Gods iudgements and eternall damnation and though in outward shewe wee may bee exceeding merie and pleasant yet our mirth is ful of sorrow and our ioy of bitternes and of such laughter wee may say thou art madde and of this ioy what is that which thou doest as the Wise man speaketh Eccle 2.2 for it is but Sardonicus risus laughter from the teeth outward which is straight controuled with some inward pange or checke of conscience Fourthly the sooner wee turne vnto the Lord the longer time we shall spend in his seruice which in truth is perfect liberty now what can bee more delightful vnto any Christian heart then to serue our creatour from the daies of our youth to shew our thankfulnesse to God our redeemer for all the inestimable benefits which he hath bestowed vpon vs by causing our lights to shine before men and by glorifying his name in our godly Christian liues what can be more pleasing to a thankfull mind then to take all occasions of expressing thankfulfulnesse to him vnto whom we are so much bounden Lastly as by our speedy conuersion vnto God we liue in sweete comfort and ioyfull peace so also wee securely expect death and giue it entertainement when it commeth with cheerefull countenance for being conuerted vnto God we are at peace with him and in his loue and fauour wee are assured that the curse of the law is nayled to Christes crosse that he was condemned that we might be iustified and put to death that wee might liue eternally that he is gone before vs into heauen to prepare vs a place there and now sitteth at the right hand of his father to giue vs ioyfull entertainement when we come vnto him that he hath taken away the sting of death which is sinne and hath made a soueraigne medicine against this poyson with his precious bloud and therefore being conuerted vnto God we need not to feare death nay rather wee may wishe with the Apostle to be speedily dissolued that we may be with Christ seeing that is best of all As it is Phil. 1.23 neyther need wee to feare the destruction of this earthly tabernacle seeing wee are assured that we haue a building giuen vs of God a house not made with hands but eternall in the heauens as it is 2. Cor. 5.1 Moreouer we shall not need to feare either suddaine death or an euill death for it cannot be suddaine to them who are alwaies prepared Nee potest malè mori qui benè vixit August neither can he die ill who hath liued well On the other side those who deferre their repentance and turning vnto God when death approcheth are filled with horrour feare when as they see that they are still subiect to the curse of the law and euery minute in danger of Gods fearfull iudgements when as the waight of sin presseth them Sathan and their owne conscience accuseth them death waiteth on them to bring them to euerlasting death hell and destruction And therefore seeing so many benefits accompanie our speedy conuersion both in life and death and so many euils follow our delayes let vs not be moued by Sathans tentations the sweetenesse of sinne nor with the alluring vanities of this deceitfull world to deferre our repentance from day to day but let vs now harken whilest God yet calleth vs and take the good and acceptable time when he offereth it vnto vs. § Sect. 4 The eight motiue to perswade vs to speedy conuersion The 8. motiue because repentance deferred to olde age is not so excellent or acceptable is that our turning vnto God being deferred to our olde age or till the time wee lie sicke on our deathbeddes is not so excellent in it one nature nor so acceptable vnto God as if it were performed in the time of our youth for what great matter is it if wee leaue our sinnes when they are readie to leaue vs to renounce the world with the riches honoures and pleasures thereof when they are readie to abandon vs to imbrace mortification when as our bodies are mortified with sickenesse and brought to the gates of death to giue to the pore when wee can keepe our goods no longer to forgiue our enemies when as we can not offer them any further wrong or violence to cōmend our wiues and children into the hands of God when as we our selues can no longer defend and prouide for them to cease to sweare and blaspheme Godes name when as soone after wee shall cease to speake moreouer how can wee thinke that this will be acceptable vnto God when as wee doe not come vnto him before all the world forsakes vs nor craue his helpe till wee are abandoned of all other succour nor offer to come into his seruice before wee are ready to goe out of the worlde and that rather for feare of punishment and hope of reward then for any loue we beare to our Lord and maister But let it be granted as in trueth it cannot bee denied that whensoeuer wee truely repent vs of our sinnes and turne vnto God he wil receiue vs to mercy should wee take occasion hereof to deferre our conuersion and to continue in our sinnes should his loue and mercy towardes
streame they flow shall wee confesse that a droppe of water is moyst and affirme that the ocean is drie shall wee be sharpsighted in seeing the light of a small sparke and bee starke blinde in behoulding the glorious beames of the sunne Nay let vs know acknowledge and assure our selues that as much as the whole globe of the earth exceedeth in quantitie the least mote in the sunne as much as the whole ocean exceedeth the smallest drop of water yea asmuch as the infinite creatour exceedeth the finite creature betweene which there can bee imagined no degrees of comparison so much doth the mercie and bountie of God exceede the bountie and mercie of mortall man And therefore if vpon repentance for our fault and earnest desire of reconciliation wee hope of mercie and wounted kindnes from our frinde or neighbour let vs not make any question nor once doubt of the Lords loue and fauour towards vs though our sinnes bee neuer so grieuous so wee truely repent and vnfainedly turne vnto him § Sect. 8 But here the aflicted conscience wil be readie to say that though there bee no doubt of Gods mercie That doubting of Gods mercie◠in respect of our vnworthinesse argueth pride but that it is in it selfe most infinite yet I doubt least I shall neuer be partaker thereof because of my manifold inperfections and great vnworthinesse To which I answeare that this distrusting of Gods mercies in respect of our vnworthinesse proceedeth not from true humilitie but from our naturall pride for if wee had denied our selues and were nothing in our owne eyes if wee had wholy remooued our owne righteousnesse and did wholy and onely rest on our sauiour Iesus Christ for our saluation wee would neuer hope the more in regard of our owne worthinesse nor yet doubt in respect of our vnworthinesse But it is our secret and inbred pride of heart which makes vs to doubt of Gods mercy vnlesse wee bring him a bride and deserue it at his hands and to desire to make the Lorde beholding vnto vs rather then we would be any whit beholding vnto him Which is nothing els but to disgrace Gods mercies that we may grace our own merits by labouring that we may be sōething in our selus we wil not alow that God should be al in al haue the whole praise of our saluation But we are to roote out of our hearts this spirituall pride and to plant therein true humilitie and then we may assure our selues though our sinnes bee great yet the mercies of God are farre greater though wee bee most beggerly in merites yet wee shall bee made rich by Christ Iesus righteousnesse for the poorer wee are in desert the richer Gods mercie will appeare in accepting vs to his grace and fauour and where sinne hath abounded there grace will abound much more Seeing therefore Gods mercies are infinite and are not any whit restrayned by our vnworthinesse let vs seeke vnto the Lord by vnfained repentance and assure our selues of his loue and fauour in Iesus Christ Let the wicked forsake his ways the vnrighteous his own imaginations and return vnto the Lord and he will haue mercie vpon him and to our God for he is very readie to forgiue as the Prophet exhoreth vs. Esay 55.7 CHAP. XXXIII Of the second Argument grounded vpon Gods iustice § Sect. 1 THe second argument to assure those of the forgiuenesse of their sinnes That Gods iustice will not punish those sinnes in vs which are already punished in Christ who vnfainedly repent and relye wholy vpon Iesus Christ for their saluation by a liuely faith may bee drawne from Gods iustice for their sinnes are fully and sufficiently punished in Christ Iesus and therefore it wil not stand with the iustice of God to punish them againe in any of those who haue applyed vnto them the merites and sufferings of Christ by a liuely faith and as the Lord cannot in iustice let sinne goe vnpunished and therfore hath punished the sins of all men either in Christ Iesus or will throughly punish them in the parties themselues so the same iustice will not admit that the same sinnes should be twise punished once in our Sauiour and againe in the faithfull Now that our sauiour Christ hath sufficiently suffered for all the sinnes of the faithfull it is euident by many places of the Scriptures Esay 53.4 Surely hee hath borne our infirmities and carried our sorrowes 5. But hee was wounded for our transgressions he was broken for our iniquities the chastisment of our peace was vpon him and with his stripes wee are healed 2 Cor. 5.21 hee hath made him to bee sinne for vs which knewe no sinne that wee should be made the righteousnes of God in him So the apostle He. 9.26 saith that our sauiour Christ hath appeared once to put away sinne by the sacrifice of himselfe And Pet. 1. epistle 2.24 saith that his own selfe bare our sinnes in his bodie on the tree that wee being deliuered from sinne should liue in righteousnesse Seeing then our sinnes were laide vpon Christ and seuerely punished in him God in his iustice will not inflict any more punishmens vppon the faithfull but will pardon and forgiue them which pardon and forgiuenesse is a worke of his iustice as well as of his mercie and therefore it is said Rom. 3.25 that God hath set forth our Sauiour Christ to be a reconciliation through faith in his bloud to declare his righteousnesse by the forgiuenesse of sinnes that are passed through the patience of God 26. to shewe at this time his righteousnesse that hee might be iust and a iustifier of him who is of the faith of Iesus So it is said 1. Iohn 1.9 that If we acknowledge our sinnes hee is faithfull and iust to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse So that Gods righteousnes is declared in the forgiuenes of sins and hee sheweth his iustice in iustifying those who are of the faith of Iesus and in pardoning all their offences And therefore if wee will beleeue in our Sauiour Christ and bring forth the fruites of our faith in vnfained repentance wee need not seruilely to feare Gods iustice nay wee may be assured that because hee is iust he will in Christ pardon and forgiue our sinnes and neuer inflict any punishment which by them in our selues wee haue iustly deserued § Sect. 2 But that the equitie hereof may bee more manifest That our sins are debts and therefore not to be twice paid we are to consider that our sinnes in the scriptures are called debtes for the Lord in our creation lent vnto vs the rich talents of his graces to be imployed for the setting forth of his glory all which wee wastfully mispent and brought our selues into such extreame beggerie that we were altogether vnable to pay to God the least part of that which we owed nor to rēder accoumpt vnto our Lord maister how in any good
betweene God and vs that is if we truely and vnfainedly repent vs of our sinnes and a rest and rely on Iesus Christ for our saluation by a liuely faith wee may be assured that God on his part will not goe one iote from his word nor breake the couenant which he hath made with vs. For he hath not onely made this his couenant with vs by word of mouth but he hath also committed it to writing and not contenting himselfe herewith that there might be no place left to doubting hee hath confirmed and ratified his hand writing by adding thereunto his seales which are the Sacraments as first the seale of Baptisme whereby he assureth vs that being outwardly receiued into the body of the Church and inwardly ingrafted into the body of Christ wee haue all our sinnes and filthy corruptions washed away with his precious bloud as the outward filth of the body is washed and purged by the washing of water The vertue of which spirituall washing is not limited and restrained to the time past or present as though it washed away onely our originall corruption as some haue foolishly imagined but extendeth it selfe to the whole course of our liues So that if falling into many and greeuous sinnes we vnfainedly repent vs of them and apply Christ Iesus and his merites vnto vs by a true and liuely faith we may be assured of the pardon and forgiuenes of them all for this was promised sealed and confirmed vnto vs in our Baptisme Secondly the Lord hath further cōfirmed this his couenant by the Sacrament of his Supper for he hath therefore instituted and ordained it that thereby we should be put in mind of our sauiour Christes death and suffrings to the end that we may gather more and more assurance that our Sauiour gaue his blessed body to be crucified and shed his most pretious bloud that hee might take away the curse of the law and naile it vnto his crosse free vs frō his fathers anger by bearing it himselfe and by his death deliuer vs from euerlasting death and by his bloudshed wash away all our sinnes and corruptions And hence it is that the Apostle calleth the wine in the Lords supper the new Testament in Christes bloud 1. Cor. 11.25 because thereby the new Testament is sealed and confirmed vnto vs. And therefore whensoeuer wee receaue the Sacrament of the Lords supper the Lord doth thereby certainly assure vs that our sinnes in Christ are pardoned and forgiuen and that he hath receaued vs into his loue and fauour yea the Lord hath not onely ratified confirmed his couenant with vs concerning the remission of our sinnes with his owne hand writing and seales annexed but also by his oath For God willing more abundantly to shew vnto the heires of promise the stablenesse of his counsaile bound himselfe by an oath that by two immutable things wherein it is impossible that God should lye we might haue strong consolation as the Apostle speaketh Heb. 6.17.18 And therefore vnlesse wee would conceiue of God that hee is vntrue of his word a couenant breaker yea a periured person which were most horrible blasphemie once to imagine we may vndoubtedly assure our selues that he will pardon and forgiue vs all our sinnes be they in number neuer so innumerable nor so hainous in their nature and qualitie if wee will turne vnto him by vnfained repentanee and lay hould vpon Christ Iesus our sauiour by a true and liuely faith § Sect. 4 But let vs more particularly consider of some of the speciall promises of God Of particular promises whereby wee may be assured of the remission of our sinnes contained in the couenant of grace that so we may gather vnto our selues more full consolation and firme assurance of the pardon and forgiuenesse of our sinnes The Prophet Dauid who had in himselfe often experience of Gods mercy telleth vs Psal 32.10 that whosoeuer trusteth in the Lords mercy shall compasse him The Prophet Esay exhorteth the wicked to forsake his wayes and the vnrighteous his owne imaginations and to returne vnto the Lord assuring them that he will haue mercy vpon them for he is very ready to forgiue Esay 55.7 The Lord himselfe also doth make this gratious promise Ezech. 18.21 But saith he if the wicked will returne from all his sinnes which he hath committed and keepe all my Statutes and doe that which is lawfull and right he shall surely liue and not dye 22. All his transgressions that he hath committed shall not bee mentioned vnto him but in his righteousnesse that he hath done he shall liue 23. Haue I any desire that the wicked should dye saith the Lord God or shall he not liue if he returne from his wayes vers 32. For I desire not the death of him that dieth saith the Lord God cause therefore one another to returne and liue yee and cap. 33. ver 11. As I liue saith the Lord I desire not the death of the wicked but that the wicked turne from his way and liue So Mal. 3.17 the Lord professeth that hee will spare his people and children as a man spareth his owne Sonne that serueth him Now we know that a louing father is ready to forgiue to receaue into his grace and fauour his repentant Sonne though he hath very often offended him so surely the Lord who is infinitely rich in mercy wil much more forgiue his children when they turne vnto him nay he is not onely ready to receaue them into his grace and fauour but it filleth him as I may say with exceeding ioy and delight when his repentant children forsake their sinnes and euill wayes and turne vnto him by vnfained repentance as it appeareth most euidently in the parable of the prodigall Sonne of the strayed sheepe and the lost groat Moreouer our Sauiour Christ had his name Iesus giuen him of God by the minister of an Angell because hee saueth his people frō their sinnes as appeareth Math. 1.21 he therfore came into the world not to cal the righteous but sinners to repentance As it is Matt. 9.13 and he inuiteth and calleth vnto him all those who are wearie and heauie laden with the burthen of their sinnes promising that hee will ease them Matt 11.28 yea so certaine it is that they shal haue remission of their sinnes and euerlasting hapinesse who truly repent and beleeue that our sauiour Christ saith they haue it already as though they were in present possession Iohn 5.24 Verily verily I say vnto you he that heareth my word and beleeueth in him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death to life So chap. 6.47 and chap. 11.26 whosoeuer liueth and beleeueth in mee shall neuer die The apostle Peter also plainly affirmeth that God would haue no man to perish but would haue all men to come to repentance Seeing therefore the Lord hath made so many gratious promises in the Gospel to all
repentant and beleeuing sinners let vs vnfainedly turne vnto the Lord and apply Christ and his meritts vnto vs by a true liuely faith and then we may assure our selues that he will pardon and forgiue vs al our sinnes and receaue vs gratiously into his loue and fauour § Sect. 5 But against this which hath beene alleaged That al Gods promises are made indefinitely to all that beleeue Sathan wil be ready to obiect to the afflicted conscience that these promises were made to the prophets apostles and holy men of God but not to such haynous and rebellious sinners who haue most iustly deserued that God should poure out vppon them the violls of his wrath and those fearefull punishments threatned in the law because of the innumerable number of their sinnes and the outragiousnesse of their wickednesse and therefore such haue nothing to doe with the sweet promisses of the Gospell but are to apply vnto themselues the terrible threatnings denounced in the law against such grieuous sinners For the answering of which tentation wee are to know that the Lords promises made in the Gospell are general indefinite and vniuersall excluding none who turne from their sinnes by vnfained repentance and beleeue in Christ Iesus resting on him alone for their saluation Neither is there any limitation or exception of this or that sinne for be they neuer so greiuous and manifold yet if wee performe the condition of faith and repentance the Lord will make good his promises vnto vs. For the first namely that the promises of the gospell are indefinite and generally made to al who repent and beleeue it shall manifestly appeare if wee consider the particulars Esa 55.1 the Lord calleth all vnto him indefinitly saying to euery one who thirsteth come to the waters and yee that haue no siluer come buy and eate Come I say buy wine and milke with out siluer and without money so that though we haue no worthinesse and righteousnesse of our owne yet if we thirst after the mercy of God and righteousnesse of Christ and come vnto God by vnfained repentance and vnto our sauiour by a liuely faith our thirst shall be satisfiyed and all our wantes supplyed So Ezech. 33.11 the Lord solemnely sweareth that hee will not the death of a sinner but that they turne from their wicked wayes and liue where hee speaketh not of this or that sinner but of all without exception who turne vnto him Our sauiour Christ likewise maketh this indefinite promise Marke 16.16 that whosoeuer shal beleeue and be baptised shal be saued and Iohn 3.14 he saith that as Moses lift vp the serpent in the wildernesse so must the sonne of man be lift vp 15. that whosoeuer beleeueth in him should not perish but haue eternal life So that as al who were stunge of the fyrie serpent were healed if they looked vpon the brasen serpent neither was their any exceptiō or distinctiō between those who were deeply or but a little pearsed with the sting for if they were stūg they died if they vsed not the remedy ordained of God though their wound were but small and shallow but if they looked vp to the brasen serpent according to God ordināce they were cured though their wound were neuer so deadly and desperate so those who looke not vpon Christ Iesus hanging on the crosse with the eye of faith are sure to fall into euerlasting death and damnation bee their sinnes neuer so few and on the other side they who lay hould vpon Christ and beleeue in him are sure to bee saued though their sins bee neuer so many and grieuous So in the 16. verse it is said that God so loued the world that hee hath giuen his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life and ve 36. He that beleeueth in the sonne hath euerlasting life c. So that here is no exception of sinnes for the promises are made indefinitely to all that beleeue In like maner our Sauiour hath promised Iohn 6.37 That whosoeuer come vnto him hee will not cast them away and ve 40. he assureth vs that it is the will of his father who sent him that euery man who beleeueth in him should haue euerlasting life And the Apostle Peter Actes 10.43 saith that vnto our Sauiour Christ giue all the prophets witnesse that through his name all that beleeue in him shall haue remission of sinnes And the Apostle Iohn likewise saith 1. Ioh. 2.1 that if any man sinne wee haue an aduocate with the father Iesus Christ the righteous and hee is the propitiation for our sinnes and not for ours onely but also for the sinnes of the whole world that is for whosoeuer repent and beleeue of euery kingdome countrey and nation So that by all these places it is cleare and euident that none are excluded from being partakers of Gods mercifull promises but those who exclude themselues through their infidelitie and vnrepentancie § Sect. 6 Neyther is there any sins so innumerable in multitude so hainous grieuous which will debarre vs from receiuing the benefit of Gods mercie and Christs merites so wee repent and beleeue That our sins cannot debarre vs of Gods mercy so we repent and beleeue as may appeare also by plaine testimonie Esay 1.18 the Lord thus speaketh to the Iewes whom hee had described to bee rebellious and most outragiously wicked Come now saith the Lord let vs reason together though your sinnes were as crimson they shal be made white as snow though they were red as scarlet they shal be as wooll The Apostle Paul likewise witnesseth Tit. 2.14 that our sauiour Christ gaue himselfe for vs that he might redeeme vs from all iniquitie And the Apostle Iohn saith that the bloud of Christ cleanseth vs from all sinne and if wee acknowledge our sinnes he is faithfull and iust to forgiue vs our sinnes 1. Ioh. 17.9 and to cleanse vs from all vnrighteousnesse So that here is no mention made of any sinnes which are excepted or which exclude vs from Gods mercy Christs merits so that we repent beleeue neither are the promises of the Gospell limited or restrained in respect of the number or greeuousnesse of our sinnes so we performe the conditiō of faith and repentance for whosoeuer is hartily sorie for his sinnes past and purposeth for the time to come to leaue and forsake them whosoeuer doth beleeue Gods promises and resteth vpon Christ Iesus alone for his saluation by a true and liuely faith he may be certainly assured that the Lord hath pardoned and forgiuen all his sinnes and receaued him into his grace and fauour though his sinnes be neuer so many and hainous and on the other side whosoeuer continueth in his vnrepentancie and infidelitie shal be condemned though his other sinnes be neuer so few and small neither will all our other sinnes debarre vs of Gods mercy vnlesse they bee ioyned with vnrepentancie and vnbeliefe for obserue
are flatly repugnant to the worde of God and testimonie of the spirit wee are to assure our selues that they are the temptations of Sathan eyther immediately suggested by himselfe or mediately by his messenger our corrupt fleshe Seeing then these suggestions come from Sathan who is our malicious enemie Ioh. 8.44 Sathan either lyeth or else speaketh the truth to deceiue and a lyar from the beginning yea the father of lies we are not to beleeue thē nay rather we may gather certaine assurance that the contrarie is true for the speaketh onely lyes or if at any time hee speake the trueth it is to this ende that hee may deceiue vs. For example hee telleth the secure carnall may that hee is in the state of grace and highly in Gods fauour but vnto the humbled sinner hee saith that he is a reprobate shal most certainly be damned vnto the worldly secure man hee saith that God is most mercifull then the which nothing can bee more true but doth not speake this in his conscience because hee would haue him to tast thereof but to lull him a sleepe with this sweete syren song to his eternall perdition On the other side when hee hath to deale with the brused heart and contrite spirite hee telleth him of nothing but of Gods exact iustice to the ende that hee may plunge him into vtter desperation In a word whatsoeuer hee speaketh in the conscience of man it is eyther false in it selfe or if true in them yet false in hypocrisie if true in the generall yet false in the particular application As what can bee more true then that God is iust and what more false then that hee will excercise his iustice in punishing repentant and humbled sinners what can be more true then that God is most merciful and what more false then that he wil shew this his mercy is sauing those who liue and die in their sins without repentance yet it is most vsuall with Sathan to affirme both the one and the other lying in both because hee doth misapply them And therefore seeing Sathan doth neuer speake the truth or else doth falsly apply it in respect of our estate let vs acquaint our selues with his false language and so by hearing his lies wee may bee the better assured of the truth for example when hee telleth vs that our sinnes are vnpardonable that it is now too late to turne vnto the Lord that wee are reprobates and damned wretches wee knowing that our malicious enemie by his lies doth continually seeke our destruction are contrariwise to assure our selues that Gods mercie and Christes merites farre exceed our sinnes that nowe is the acceptable time and day of saluation if we will turne vnto God and hearing his voice not harden our heartes that wee are in the state of saluation the vessels of mercie and beloued children of God § Sect. 4 Lastly those who are heauie laden with the burthen of their sinnes The last argument taken from the experience of Gods mercy in pardoning others and first of whole cities and nations may gather vnto themselues assurance of the forgiuenesse of them by the consideration of Gods mercie extended vnto other repentant sinners for there was neuer any from the beginning of the world to this day were their sinnes neuer so hainous or innumerable who haue not beene receiued to mercie and pardoned of our gratious God whensoeuer they did vnfainedly turne vnto him And this may appeare whether wee consider whole cities or nations or else particular men Of the first wee haue a notable example in the Israelites which liued in the time of the iudges who though they did many times negligently forget the greate mercies and inestimable benefites of God shewed to their forefathers of which also themselues had beene partakers though they forsooke the Lorde not once or twise but very often euen then when he most bound them vnto him with multiplying vpon them the benefitts of peace and plentie and though they let the raines loose vnto all wickednesse yea which was most abhominable and odious in the sight of God though they worshiped and serued Baal and Asteroth and other idolls of the cursed nations for which horrible idolatrie God had cast out the nations before them yet whensoeuer they turned vnto the Lorde hee pardoned their sinnes receiuing them into his former loue and fauour and deliuered them out of the handes of all their enemies So likewise in the time of the prophet Esay The example of the Israelits in the time of the prophet Esay Esay 1.5 to the 16. to what a notorious height of wickednesse were the same people growne as the Lord by his prophet doth decipher and describe them in the first chapter of that prophecie In the 2. ver he calleth heauen and earth to witnesse their horrible rebellion in the 3. verse hee sheweth that their vnthankfulnesse for all his mercies far exceeded the vngratitude of bruite beasts in the 4. verse hee exclaymeth out against them calling them a sinfullnation a people laden with iniquitie a seed of the wicked corrupt children who had for saken the Lord and prouoked the holy one of Israell to anger In the 5. and 6. verses he sheweth their hardnesse of heart and obstinacie in their rebellion which was so great that though the Lord sent afflictions chastize mentes vpon them yet they were no whit reformed but waxed worse and worse and that this was not the case of some few but of al the whole body of the people for the whole head was sicke and the whole heart was heaute and that from the soule of the foote to the crowne of the head there was nothing sound therein but wounds and swellings and sores full of corruption the cure whereof they vtterly neglected In the 10. verse hee matcheth the sinnes of both prince and people with those crying sinnes and outragious wickednesse of Sodome and Gomorah which brought down from heauen fire and brimstone to consume them In the 11.12.13 and 14. verses he complaineth of their filthie hypocrisie in Gods outward worship ioyned with the vtter neglect of true godlinesse and his spirituall seruice which caused the Lord to detest al their sacrifices sabbothes and newe moones So that their could not bee imagined greater wickednesse in any people respecting those notable meanes which the Lorde continually graunted vnto them aboue all other nations for their owne conuersion and therefore who would not haue thought their state to be most desperate who would not haue looked dayly that the Lorde should haue consumed them with fire and brimstone or haue caused the earth to haue swallowed them vp aliue as it did Corah and his assotiats but behould the infinite mercies of our gratious God euen when they wallowed in this filthie sinke of all impietie the Lord calleth them to repentance and when as they had forsaken him and fled from him desiring nothing lesse then to make or meddle with him the Lord
at sometimes they are withdrawne from our sense and feeling yet shall they neuer be taken from vs and if at any time we haue had assurance that the spirit of God hath dwelled in vs by this worke thereof effectuall prayer we may assure our selues that it hath not forsaken vs Rom. 8.26 but will againe helpe our infirmities and whereas we cannot tell how to pray as we ought the spirit it selfe will make request for vs with sighes which cannot be expressed § Sect. 2 Secondly Consolations for such as cōplaine that they cannot pray in any good forme whereas they complaine that they cannot pray in any good forme but oftentimes fill Gods eares with impatient cries vncomfortable roarings in stead of prayers they are to know that this is often incident vnto the children of God especially when his hand is heauy vpon them either in some outward affliction of bodie or some inward anguish of mind For example the Prophet Dauid confesseth that when Gods hand was heauie vpon him day and night his prayers were but roarings Psal 32.3 Psal 32.3 So Ezechias faith that whē he should haue praied he chattered like a Crane or a Swallow mourned as a Doue Esa 38.14 Esa 38.14 And the poore Publicāe oppressed with the heauy burthē of his sins in stead of a long eloquent speach vttereth these fewe wordes O God be mercifull vnto me a sinner and yet our Sauiour Christ testifieth of him that he receaued the remission of his sinnes and went home iustified Luke 18.13.14 Luk. 18.13.14 Neither in trueth doth the Lord regard the eloquence of the tongue but the earnestnesse of the hart he respecteth not our well couched wordes and smooth vttered stile but the feruencie of the spirit and our humble and harty desires which are acceptably heard of him though our tongues bee silent The sacrifices of God are not eloquent wordes but a contrite spirit a contrite and broken heart will not the Lord despise Psal 51.17 as it is Psal 51.17 The prayers indited by Gods spirite which also are according to the will of God consist not in the wordes of the mouth but in the sighes of the heart which cannot bee expressed Rom. 8.26 as the Apostle teacheth vs. Rom. 8.26 And therefore if wee offer vnto God an humble and contrite spirit if wee can sigh and grone earnestly desiring those things wee want according to his holy will though wee cannot expresse our mindes in any good order or in a continued forme of speech yet if wee can from our hartes roare with Dauid chatter with Ezechias and vtter this abrupt speech with the poore publicane O God bee mercifull vnto mee a sinner the Lorde will heare vs and that as speedily as though we could pray vnto him with the eloquence of men and angels For to what end principally serue wordes but that wee may by them expresse our mindes to men who otherwise could not vnderstand them but the Lorde who searcheth the hartes vnderstandeth our sighes which cannot bee expressed Rom. 8.26 as it is Rom. 8.26.27 and hee knowes our thoughts long before wee thinke them as the psalmist speaketh Psal 139.2 Psal 139.2 Hee is a spirit yea an allseeing spirit and therefore our prayers vnto him are the desires of the heart neither doth our wordes serue to perswade him but to stirre vp our owne dul spirits and to keepe vs from disorderly wandring thoughts Exod. 14.15 So that if wee can with Moses lift vp our hearts vnto God with earnest desires this will bee a strong crie in the eares of the Lorde and hee will surely heare it If we can vnfainedly say with the prophet Dauid Psal 38.9 Psal 38.9 Lorde I powre my whole desire before thee and my sighing is not hid from thee we may be assured he will heare vs and graunt our request for he heareth the desire of the poore he prepareth their hart and bendeth his eare vnto them Psal 10.17 as it is psal 10.17 yea hee doth not only heare them and in some sort incline to their request but hee will fulfill the desire of them that feare him hee will heare their crie and saue them as the same prophet speaketh Psal 145.19 Psal 145.19 We know that a kind louing father if he see his sonne exceeding sicke wil be verie carefull and tender ouer him to prouide all things necessarie for him which may doe him good and though with a faultering tongue and vnperfect speech hee aske any thing which is profitable for him to receiue yet how readily will hee harken vnto him and graunt his desire yea if his sicknesse so increase that hee becommeth speechlesse vttering nothing but deepe grones euen this language moues him to no lesse care in vsing all meanes which may doe him good Shall then wee daily obserue such fruites of loue in sinfull man and shall wee doubt of finding lesse in the Lord who is infinite in loue mercie and goodnesse farre bee it from vs. Nay let vs assure our selues that though our soules being sicke in sinne and exceedingly dulled and beaten downe with some grieuous tentation we cannot vtter any thing but vnperfect speeches yea though wee are through the grieuousnesse of our affliction and greatnesse of our corruption strucken dumbe and can vtter nothing but grones and sighes yet if wee desire to be freed out of this wretched case and to haue the comfort of Gods spirit the Lord who searcheth the hart and vnderstandeth our secret thoughts wil harken vnto vs and graunt the desires of our hart at least so farre forth as it will stand with his owne glorie and our euerlasting good § Sect. 3 Thirdly whereas others complaine that their hartes are so harde and their spiritts so dull Consolations for such as bewaile their coldnesse and dulnesse in prayer that they cannot vtter vnto God a prayer with any earnestnesse or feruencie of spirit but exceeding coldly and verie weakely and therefore they feare that God will neuer heare them they are to remember that the Lord heareth vs not nor graunteth our requests for the worthinesse and excellencie of our prayers but for his sonne Iesus Christs sake who is our mediatour and intercessour in whose name we cal vpon God and therefore though our prayers bee full of infirmities and vttered with much weaknesse yet calling vpon the Lord in our sauiours name hee will surely heare vs as our sauiour hath promised Ioh. 16.23 Ioh. 16.23 Verily verily I say vnto you whatsoeuer ye shall aske the father in my name he will giue it you Moreouer we are to know that we do not offer vp our prayers immediately vnto God the father but by the mediation of Iesus Christ who putting our prayers into the goulden vialls which are full of the precious odours of his merites thereby perfumeth them and maketh thē an offering of sweet smelling sauour vnto God Apoc. 5.8 by washing them in his
them and the warme sunshine of Gods loue and fauour againe appeareth to them The sire is sometime so couered with ashes that it sendeth forth neither light nor heate and therefore in outward sense and appearance it seemeth quite extinguished but when the ashes are remooued and more wood added to it it bursteth out into a great flame and makes all the standers by to perceiue his heate and light and so the graces of Gods spirite are sometimes so couered with the ashes of our corruptions that there appeareth no sparke of them nor yet any heate of true comfort but when our corruptions are remoued with vnfained repentance and a new supplie of grace ministred vnto them by Gods spirite then doth their light appeare vnto vs and warme our harts with true cōfort and not to vs alone but euen those about vs see our shining light and glorifie our heauenly father A man hath not alwaies the vse of his senses reason and vnderstanding as in his sleepe but because we cannot sensibly discerne these faculties shall wee therefore conclude that this man who is a sleepe is senselesse vnreasonable and without vnderstanding it were most absurd for if wee but expect a while till hee be throughly awakened our argument will appeare manifestly false and so sometime the poore christian is ouertaken with the sleepe of drowsie securitie and is ouerwhelmed for a time with hardnesse of harte and dulnesse of spirite so as none of those spirituall graces which are in him can sensibly be discerned by himselfe or others but shall he or we conclude or beleeue Sathan so concluding that he neuer had them or now is depriued of them why it were as absurd as the other For when hee is awaked out of his drowsie sleepe by the voice of the Lorde sounding in his eares and by the good motions of his holy spirite his faith loue zeale and all other vertues and graces shew themselues in their fruits and actions as manifestly as in former times § Sect. 3 Seeing then those arguments which are taken from sense and feeling so often faile That we must not conclude that we haue not faith because we doe not sensibly discerne it let vs not be perswaded by sathans tentations to beleeue that we are destitute of faith and other sanctifying graces of Gods holy spirit because at sometimes we cānot sensibly discerne them for though now our soules seeme so sicke in the sense of sinne that there appeareth no signe of life yet the Lord wil rayse vs vp againe restore vs to perfect health though now wee see no fruites of faith whilest wee are nipped with the winter of tentations yet the Lord will water vs with his holy spirit warme our frozen hearts with the liuely beames of his loue and fauour so as we shal bring forth aboūdant fruits in due time seasō though now there appeare not a spark of grace in vs by reasō al is couered with the ashes of our corruptiōs yet the Lord wil surely ad a fresh supply blow vpon vs by his holy spirit so that our light and heate shall appeare to our selues others though now our spirits be oppressed with drowsie dulnesse yet the Lord in his good time will cause vs to awake by hearing his voice sounding in our eares out of his holy word and will againe quicken and reuiue vs with his holy spirit so as after this sleepe wee shal be enabled to follow with chearefulnesse our labours and workes both which concerne his seruice and those duties also which concerne our brethren onely let vs not tempt the Lord in prescribing him a time but waite his leasure he will surely helpe vs. CHAP. XLIIII How the weake Christian is to comfort himselfe when he is depriued of the sense of faith and sensibly feeleth the contrary corruptions § Sect. 1 BVt thou wilt say how is it possible that my soule should receyue any comfort That the Christian in the want of present sense must comfort himselfe with his former feeling or that I should preserue my selfe from falling into vtter desperation seeing I cannot feele in me any good thing nor discerne any sparke of grace what hope remaineth when as I plainely discerne in steed of faith doubting and infidelitie in stead of the loue of God hatred and rebellion in stead of zeale coldnesse and drowsie dulnesse and in stead of all sanctifying graces nothing els but a heauy masse of filthy corruptions I answere that when thou hast no comfort in thy present sense and feeling then thou must call to thy remembrance the times past in which thou hast by faith apprehended Gods loue mercy and goodnesse towards thee and brought foorth the fruits of thy faith in the workes of holinesse appertaining to Gods seruice and the workes of Christian righteousnesse belonging to our brethren for we may assure our selues that if euer wee haue truly discerned these graces of Gods spirit by the fruits of sanctification in vs they are not taken from vs for the gifts and calling of God are without repentance Rom. 11.29 as it is Rom. 11.29 And where he hath begunne a good worke their he will finish it and bring it to perfection As the Apostle speaketh Phil. 1.6 Phil. 1.6 Wee know that the woman being with childe feeleth no life nor motion of the child diuers moneths together after the time of her conception and after that she hath felt it stirre and moue oftentimes there is an intermission wherein she feeleth not the motion there of a good space together and yet notwithstanding because informer times she hath felt it she is perswaded that a liue child is in her and cōfortably hopeth to haue happy trauaile And thus it fareth with Gods children oftentimes after that by the seed of the word faith is begotten and conceiued in them they feele no life motion nor vndoubted signes thereof a long while and after that they haue the remission of their sinnes and are reconciled vnto God they haue not the feeling and sense of pardon and reconciliation diuers moneths yea sometimes many yeares together which the Lord in his wisedome and mercy doth that he may moue them hereby vnto more serious repentance and earnestly to hunger after a greater measure of faith carefully vsing the meanes ordained for this purpose and that they may more esteeme and be more thankefull for his inualuable benefits after that they haue full assurance of them And after they haue a feeling of faith and other spirituall graces by their motions and fruits oft-times againe they are depriued of it either because they haue wounded their consciences by falling into some knowne sinne or for that it pleaseth the Lord to excercise their faith and manifest his power in their weakenesse moouing them hereby to denie themselues and to rest wholy vpon him yeelding vnto him the whole glorie and praise of their saluation What therefore is to bee done in such a case Surely they
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
vnto vs. with Sathans temptations drawne from the reliques of our sinnes the strength of our corruptions and the imperfections and small measure of our sanctification let vs further consider first that these reliques of sinne shall not bee imputed vnto vs nor come in iudgement before God to our condemnation because by faith we are vnited vnto Christ and so made partakers of the vertue and merits of his death and passion whereby he hath satisfied Gods iustice for our sinnes so that they cannot now condemne vs nor draw vpon vs any punishment and likewise wee are made partakers of his perfect righteousnesse and obedience to the law which as a rich robe doth couer and hide our patched ragges of imperfection So then though we see the reliques of sinne and our manifold imperfections let vs not be discouraged hereby from labouring in the worke of sanctification but rather striue and endeuour to mortifie our sinnes and aspire to more and more perfection And if besides our purpose wee be led captiue of sin let vs remember that we haue an aduocate with the father Iesus Christ the iust 1. Ioh. 2.1.2 and that he is the reconciliation for our sinnes so that though they make vs condemne our selues in our own consciences yet they shall neuer condemne vs before God And this the Apostle Paul sheweth vnto vs for hauing in the seuenth chapter of his epistle to the Romanes declared that the faithfull haue remaining in them the flesh and reliques of their old corruptions which powerfully hinder them from doing the good they would and moue them to commit the euill which they would not least any hereby should be discouraged in the sight and sense of his corruptions hee presently addeth in the beginning of the eighth chapter that notwithstanding the flesh and the corruptions therof which before he had spoken of remained in vs yet there was no condemnation to those who were in Christ Iesus and hee yeeldeth this reason because the law of the spirit of life which is in Christ Iesus had freed them from the law of sinne and of death that is because the power and vertue of the spirit of God which is the author of life by vniting vs as members vnto the bodie of Christ in whom we liue and by sprinkling our consciences with his precious bloud had deliuered them from the force and power of sinne and death so that now it could not condemne them nor oblige and binde them to guilt and punishment as in former times Seeing therefore the sting of sinne is taken away that it cannot condemne vs let vs not so feare it as that it should moue vs desperately to cast away our weapons not daring to encounter it for though this our enemie may assault vs yet it cannot ouercome vs though it may wound vs yet it cannot kill vs though it may giue vs a foyle yet in the end wee are sure of victorie if we manfully resist and labour to subdue it § Sect. 6 Secondly let vs consider that the Lord doth not require of vs vnder the Gospel such exact and perfect righteousnes That the Lord in the Gospell requireth not perfect obedience to the law as was required vnder the Law which is altogether impossible to our corrupt nature and was neuer to be found in any man our Sauiour Christ excepted but onely that wee striue and labour to attaine vnto it he doth not require of vs that we should at once free our selues from the flesh and the corruptions thereof but that we endeuour to mortifie it according to the measure of grace and strength which wee haue receiued from him he doth not require of vs that wee be without sinne but that sinne doe not rule in our mortall bodies that wee should like slaues obey it willingly in the lusts thereof and that also wee hating and abhorring it doe continually make warre against it and subdue it by little and little seeing we cannot at once wholy vanquish it He doth not now require of vs that we should performe perfect obedience to the law which Christ hath performed for vs but that we doe our best endeuour and though we cannot attaine to our desire Rom. 7.12.22 yet at least that wee be delighted in the law of God concerning the inner man and consent vnto it that it is good holy and iust In a word this is the Christian mans righteousnes which God requireth that he hate sinne and loue godlines that hee desire and endeuour to mortifie the flesh and corruptions thereof and labour to leade a new life in holy obedience and if contrarie to his desire and purpose he doe the euill which hee hateth or leaue vndone the good which hee loueth that he sorrow and grieue for his sinnes and imperfections and making confession hereof before the throne of grace doe implore mercie and forgiuenesse in Christ Iesus And if wee offer vnto God this righteousnesse it will be acceptable vnto him notwithstanding our manifold imperfections for hee measureth our deede by our will and esteemeth more of our affections than of our actions August Nec intuetur Deus quantum quilibet valeat sed quantum velit quicquid vis non potes Deus factum computat He respecteth not what we can doe but what we would do and that which we could performe and cannot he esteemeth it as though it were performed So that hee reputeth him righteous who earnestly desireth and laboureth to be righteous and him perfect who acknowledging and bewailing his imperfections striueth to attaine to more perfection Wherein he fitly may be compared vnto a tender louing father who esteemeth of the least endeuours of his beloued sonne more than of the best actions of a seruant because hee regardeth not so much the excellencie of the action as the person and cheerefull will of the agent § Sect. 7 Now the reasons why the Lord being perfectly iust will notwithstanding accept of our imperfect righteousnesse VVhy the Lord accepteth of our imperfect righteousnesse is first because we being made members of Christs bodie our persons are acceptable vnto him and therefore our workes also not in their own worthines or for their own merit but in and for Christ are accepted the corruptions and staines of them being washed away in his bloud and the imperfections of them being couered with Christs perfect righteousnesse And thus being adorned in the garment of our elder brother Christ Iesus we obtaine the blessing of our heauenly father Secondly our righteousnesse and holinesse doth proceede from the spirit of God dwelling in vs and from hence our workes being imperfect in themselues doe receiue their dignitie excellencie and estimation in Gods sight as being the fruites of his own spirit howsoeuer mingled with our corruptions § Sect. 8 Thirdly let vs remember that our sinnes and corruptions which we hate and labour to mortifie will neuer mooue the Lord to reiect and cast vs out of his loue and fauour That
our sins will not moue the Lord to reiect vs. for we are the Lords children and he our gratious father now we know that a louing father will not reiect his childe because he is sicke lame or in miserable estate but rather he is more tender ouer him till hee be recouered of his infirmities but what are our sinnes but the sicknesse wounds and miserie of the soule with which wee are vexed and turmoyled whilest we continue in this life and wil our heauenly father whose loue infinitely surpasseth the loue of the most tender mother cast vs out of his fauour because our soules are sicke in sinne and molested with many miseries which doe accompanie it It is impossible especially considering that we desire nothing more than to bee cured of these diseases and to be restored to perfect health The Lord is our heauenly husbandman and wee his husbandrie now wee know that the good husbandman doth not forsake his land because it bringeth foorth thornes and thistles but rather is so much the more diligent and painful in weeding and tilling it that it may be fitted for good seed and bring vnto him plentiful increase and so the Lord wil not cast vs off because we naturally bring foorth the weedes and thistles of sinne and corruption but in his infinite loue he will with the operation of his holy spirit plow vp the fallow grounds of our hearts and weed out our corruptions that so we may like good ground well husbanded bring foorth the ripe fruites of holinesse and righteousnesse § Sect. 9 Fourthly let vs consider that the Lord our God who could easily if it had pleased him haue throughly purged vs from all sinne and corruption and indued vs with perfect righteousnesse and holinesse hath notwithstanding left remaining in vs some reliques of sin and many imperfections in our sanctification both for the manifestation of his owne glorie and for the furthering of our owne eternall saluation The first cause the manifestation of Gods mercie For first hereby it commeth to passe that the Lord hath the whole praise of our saluation seeing hee saueth vs of his meere mercie and not for our workes and worthinesse Whereas if our righteousnesse and sanctification were perfect we would be readie to share with God ascribing part in the worke of our saluation vnto our selues and not wholy attribute it to Gods mercie and Christs onely and all-sufficient merits and therefore the Lord hath left in vs the reliques of sinne and manifold imperfections that hereby it may appeare that we are not saued for our owne worthinesse and deserts but of his free grace and vndeserued loue § Sect. 10 That there might be a sit obiect of his mercie and patience Secondly he hath left in vs these reliques of sin and manifold imperfections to the end that there might be continuall matter and a fit obiect wherein he might exercise and by exercising manifest to the praise of his grace his patience long suffring loue goodnesse and infinite mercie in the pardoning and forgiuing of them which would not so plainly appeare if at once hee had indued vs with perfect righteousnesse § Sect. 11 That he might shew his power in our weaknes Thirdly that hereby he might make way for the manifestation of his power in our weaknesse and imperfections If wee were perfectly righteous and indued with all grace it were no wonder if wee should withstand Sathans temptations and get the vpper hand in the spirituall combat but seeing we are of our selues sinfull exceeding weake and full of all imperfections hereby is the infinite power of God manifested in that we are notwithstanding enabled to withstand Sathan and all the power of hell which oppose themselues against vs seeing nothing els could vpholde such feeble weaknesse against such puissant might Of this the Apostle speaketh 2. Cor. 12.8 9 2. Cor. 12.8.9 for hauing oftentimes besought the Lord to bee freed from the corruptions of his flesh he receiueth this answere that Gods grace was sufficient for him and that his power was made perfect through weaknesse § Sect. 12 That he might stirre vs vp to continuall thankfulnes Fourthly hereby the Lord continually putteth vs in mind of his mercie and manifold benefits to the end that we daily tasting of them may also daily returne vnto him thanks and praise If he should at once free vs from sinne and indue vs with a full measure of grace and perfect righteousnesse wee would soone be forgetfull of his abundant mercies and this forgetfulnesse would worke in vs vnthankfulnesse and this vnthankfulnesse would make vs neglect his worship and seruice And therefore he doth not at once inrich vs but lets vs continue in our pouerty that so we may continually depend vpon him and like a wise housholder hee doth not suddenly aduance vs to our highest preferments for then wee would leaue his seruice and betake vs to our ease and pleasure but he bestoweth his benefits by little and little and so keeping vs still in expectation of receiuing more he retaineth vs still in his seruice and euery day increasing his bountie hee putteth also into our mouthes new songs of thanksgiuing and giueth vs daily new occasion of praising his magnificence § Sect. 13 That he may hereby worke in vs true humilitie Secondly as the Lord hereby aduanceth his owne glorie so also he worketh our good and furthereth our eternall saluation For first by leauing in vs these reliques of sinne and manifolde imperfections hee worketh in vs true humilitie which of all other graces is most acceptable vnto him and mortifieth our pride which of all other vices is most odious and abominable in his sight For when we see our manifold infirmities and corruptions of sinne all cause of pride and selfe-conceit is taken away and we in all humilitie are moued to confesse Lam. 3.22 that it is Gods mercie that wee are not consumed how much more that notwithstanding our vilenesse and vnworthinesse he hath made vs his sonnes and heires of euerlasting glorie And thus of the flesh of this Viper sinne doth the Lord make a soueraigne antidote against the deadly poyson of pride And as good Chirurgeons doe not suddenly heale vp the wound but keepe it open till they haue drawne out the core and healed it to the bottome for otherwise it would putrifie and become more dangerous so the Lord will not at once heale the wounds of our sinnes but leaueth them as it were open and vncured till hee haue drawne out the core of pride which being left in vs though we were healed of all our other sinnes would more indanger vs than all the rest Wherein the Lord confirmeth and furthereth vs in the way of saluation for nothing more weakneth and disableth vs than pride nothing more strengtheneth and vpholdeth vs than humilitie because the strength whereby we stand and repell our spirituall enemies is not our owne abilitie but the power of Gods might
regenerate they doe not will nor yeeld vnto sinne and though they consent vnto sinne yet this consent is not absolute and intire but with some dislike grudging and resistance of the spirituall part the which dislike and resistance though sometimes it cannot easily be discerned in the very act of sinne whereas the weake motions of the spirit are violently ouerborne through the violent strength of their naturall corruptions and so ouershadowed by the cloudie mists which their vnruly passions cast before their vnderstāding that they cannot at all perceiue any dislike or resistance against the temptation yet after the sinne is committed and the good motions of the spirit are againe reuiued out of their deadly swound then doe they hate and detest that sinne which before seemed pleasant vnto them and earnestly desire with the Apostle to be freed from it Lastly the Apostle in that place doth not speake of euery particular sinne committed with full consent of will for so also the elect offend before their conuersion but of a generall and malitious apostasie from the knowne truth and a scornefull reiecting of the sacrifice of Christ once offered for sinne so that the sense is thus much that if wee wilfully and malitiously sinne by renouncing the sacrifice of Christ offered for sinne we cannot hope to be saued by any other sacrifice but are to expect iudgement and condemnation seeing such treade vnder foote the sonne of God and count the blood of the testament an vnholy thing and euen despite the spirit of grace as he explaneth himselfe in the verses following § Sect. 5 And so much concerning the first question That the christian may fall into presumptuous sinnes and that so falling he may be receiued to mercie the second is whether the christian man may fall into presumptuous sins and if hee doe whether they be pardonable or no. For the first though it must needes bee confessed that it is a fearefull case to neglect Gods iustice and iudgements because of his long suffering or to take occasion vpon the abundance of Gods mercies and readinesse to forgiue to prouoke him continually by our sinnes yet it cannot be denied but that a true christian through the strength of his inbred corruptions may fall into these presumptuous sinnes neither is there any priuiledge in the holy Scriptures to exempt them from any sinne whatsoeuer but that either before or after their conuersion they may fall into it sauing onely that vnpardonable sinne which is committed against the holy Ghost Moreouer Dauid prayeth the Lord to keepe him from presumptuous sinnes Psalm 19.13 and that he would not suffer them to raigne ouer him Psalm 19.13 where first he sheweth that of himselfe he was apt to fall into such sinnes if the Lord did not preserue him from them and secondly he implieth that the Lord might for good causes knowne vnto himselfe suffer him to commit these sinnes of presumption and therefore he further prayeth that if hee should fall into such sinnes it would please the Lord to raise him by true repentance and not suffer them to rule and raigne in him So that it appeareth that a true christian may fall into these sinnes now that hauing fallen he may rise againe by true repentance and receiue pardon and forgiuenesse it is likewise manifest For if once the Lord receiue vs into the couenant of grace and acknowledge vs for his children then nothing in the world no not the most grieuous sinnes which we can fall into can separate vs from the loue of God which is in Christ Iesus our Lord Rom. 8.38 39. as the Apostle speaketh Rom. 8.38 29. Secondly our Sauiour telleth vs that euery sinne and blasphemy shall be forgiuen vnto men vpon true repentance Mat. 12.31.32 sauing onely the blasphemie against the spirit which is alwaies ioyned with finall impenitencie Matth. 12.31 32. Thirdly the promises of the the Gospell are generall and indefinit excluding no fortes of sinnes whatsoeuer so they performe the condition of faith and repentance And therefore also presumptuous sinners repenting and beleeuing are assured of mercie and forgiuenesse Lastly if Dauid might fall into these sinnes then Dauid also might repent and receiue pardon seeing he was truely iustified sanctified and a chosen vessell of the Lord elected to euerlasting life § Sect. 6 And so much concerning the temptations which are taken from those sinnes which are once committed That it is a fearefull thing to fall often into the same sin willingly now we are to speake of them which he suggesteth vnto the weake conscience after the committing of one and the same sinne diuers times vpon which occasion he is readie to perswade the weake christian that he neuer truely repented otherwise he would neuer againe fall into the same sinne and the howsoeuer the child of God may fall into diuers sinnes through want of care and experience yet it is not incident to any of this number to fall againe and againe into the same wickednesse after they haue had warning and sufficient knowledge of the euils thereof For the answering whereof we are to know that in truth it is a grieuous and fearefull case to be thus ouertaken and to be so besotted with the pleasures of sinne that neither instruction nor our owne experience can make vs to see the euils of sinne and worke in vs a care to auoyde and shunne it The burnt childe as the prouerbe is dreadeth the fire he that hath been deceiued and thereby much indamaged is afterwards more warie he that hath cast himselfe into any grieuous disease through some vnholesome meates is euer after more carefull of his diet he that hath once been assaulted by his enemie at vnawares and hath receiued griesly woundes will after he is cured goe better armed and furnished that he may not againe be ouertaken of the like daunger And therefore seeing experience of all other euils doth teach vs to auoyde them what a lamentable thing is this that no warning will make vs take heede of sinne which is the greatest euill and cause of all the rest that hauing drunke this deadly poyson and been grieuously sicke thereof in our consciences wee should being recouered be inticed with the pleasant taste thereof to swallow it downe againe and that hauing receiued grieuous wounds we should after take no better heede and goe no better armed and prepared to make resistance but for want of care and watchfulnesse expose our selues againe to the like daunger of our spirituall enemies But yet we are to know that this sometimes That the child of God may fall often into the same sinne and yet be receiued to mercie through our great frailtie and corruption may be the estate of a true christian and faithfull seruant of God to fall againe and againe into the same sinne neither doth any thing priuiledge them from committing that sinne againe which they haue once committed For first the same inbred corruption still dwelleth in them
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