The which may minister vnto euery penitent sinner most sweet consolation for when they see that God is angry by reason of their sins that he doth greeuously afflict them euen bring them as it were to the gates of hell this must not make the to cast of al hope to fal into vtter desperatiō but they must remember that these are not the Lords proper works but strange vnto him which he doth to this end that he may bring to passe his owne proper works which are agreeable to his nature that is that he may againe shew vnto vs the glorious beames of his louing coūtenance in more full brightnesse bring vs frō death to life frō affliction to ioy from the gates of hell to the kingdome of heauen According to that 1. Sam. 2.6 the Lord killeth maketh aliue he bringeth downe vnto hell and bringeth vp againe As therefore when we see carpenters pulling downe a ruinous building our minds do not rest there because we know that this they doe is not their proper worke but we goe further in our cogitation thinking of a new house which they will build in the place of the old for as much as wee know that it is not their proper worke to race downe but to build or to race downe that they may build so when wee see the Lord angry and inflicting corrections let vs not rest here but with the like foresight of mind let vs consider that he doth these his strange and improper works that afterwards he may do those which are proper and naturall that is that he afflicteth that he may bring the more true cōfort that he bringeth vs to the gates of hell to the end hee may rayse vs vp to bee partakers of the ioyes of heauen But let vs consider of some more testimonies of Gods infinite mercies As the Prophet Dauid likewise saith Psalm 103.8 that the Lord is full of compassion and mercy slow to anger and of great kindnesse and Psal 86.5 Thou Lord art good and mercifull and of great kindnesse vnto all them that call vpon thee So the prophet Ioel 2.13 testifieth of the Lorde that hee is gratious and mercifull slow to anger and of great kindnesse And the apostle saith that he is rich in mercie Eph. 2.4 and 2. Cor. 1.3 He calleth him the father of mercies and God of all cōfort § Sect. 4 Seeing then mercie is one of Gods attributes That God is delighted in exercising his mercie therefore it is also of his essence and being for there is not in Godes most perfect nature any qualities or accidentes but whatsoeuer is in God is God so that God is mercie it selfe and consequently to shew and excercise his mercie is to shew and exercise his owne nature Now wee know that naturall actions are not troublesome norirksome neither is the sunne troubled with giuing lighte nor the fire with giuing heate nor the tree with yeelding fruite nor the beast with nourishing his young nor man with receiuing nourishment and sleepe because it is their nature to be excercised in these actions and therefore seeing mercie is of Gods essence it is not painefull and troublesome to excercise it towardes all repentant sinners bee their sinnes neuer so many and hanious no more then it is troublesome to exercise his iustice in punishing of those who are obstinate and rebellious nay it is not onely not troublesome and painefull but also pleasant and delightfull for God to shewe mercie vnto all those who truely turne vnto him and contrariwise it should bee troublesome and irksome if I may so speake for God not to shew and exercise his nature and mercie towardes repentant sinners for as the eye is delighed with seeing and to bee restrayned there from is grieuous vnto it as the care is delighed with hearing and is much molested if it be stoped and as euerie part and facultie of the bodie and soule are delighted in excercising their seuerall actions and functions and are much vexed and cumbred if by any meanes they should bee hindred so is the Lord delighted and well pleased in shewing and excercising his owne nature and attributes as his power and prouidence in gouerning the world his iustice in punishing wicked obstinate and rebellious sinners and his mercy in pardoning and remitting the sinnes of those who are of an humble spirite and broken heart and are wearie of this intollerable burthen desiring nothing more then to bee eased and freed from it And not to thus excercise his nature and attributes woulde rather that I may speake after the manner of men bee vnto the Lord tedious and troublesome Of this pleasure and delight which the Lorde taketh in pardoning repentant sinners the Prophet Micha speaketh chap. 7.10.18 who saith he is a God like vnto thee that taketh away iniquitie and passeth by transgression of the remnant of his heritage he retaineth not his wrath for euer because mercie pleaseth him So the prophet Dauid Psal 147.11 saith that the Lord is delighted in them that feare him and attend vpon his mercy euen as though he reioyced much to haue an occasion offered of excercising his mercy and goodnesse towardes those who earnestly desiring it wait vpon him that they may bee made partakers of of it For the obiect of Gods mercy about which it is exercised is mans miserie and the action thereof is to pittie and helpe him out of his wretched and miserable estate and therefore if there were no miserie and wretchednesse and no sinne to be forgiuen there would be wanting that external obiect about which Gods mercy should be exercised and manifested to all the world And hence it is that the Lorde willingly permitted the fall of our first parentes to the ende that hee might make a way for the manifestation of his mercie in pardoning repentant sinners and his iustice in punishing the contemners of his grace And as the apostle saith Rom. 11.32 God hath shut vp all in vnbeleefe that hee might haue mercie on all that is to say on all the elect both Iewes and Gentiles Seeing therfore God delighteth himselfe in excercising manifesting his mercy to the praise of the glorie of his grace by pardōing forgiuing repentant sinners let not any who are grieuously laden grone for wearines vnder the heauie burthen of their sinnes feare to come vnto the Lorde and to implore his mercy for the forgiuenes of their sinnes though neuer so grieuous and manifould neither let them doubt least God will reiect their suite and refuse to receiue them into his grace and fauoure because of their great rebellions and vnworthinesse For although there were not as in truth there is not any thing to bee respected in vs sauing that wee are the creatures of God and worke of his handes yet the Lorde will haue compassion vpon vs euen for his owne sake because hee is exceedingly delighted in shewing mercy to all those who turne vnto him And this the Lord
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
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
commandement Iam. 2.10 is guiltie of all as it is Iam. 2.10 And therefore it behooued the Apostle and al others not to seeke for iustification in themselues and their owne righteousnesse but in the righteousnesse and obedience of Christ which wee may boldly present before Gods exact iudgement seate and there bee accepted as righteous And of this iustificatiō the Apostle speaketh not doubtfully or timorously but boldly and certainly Rom. 5.1 Being iustified by faith we haue peace towards God through our Lord Iesus Christ 2. Rom. 5.1.2 By whom also we haue accesse through faith vnto his grace wherein we stand and reioyce vnder the hope of the glorie of God So Rom. 8.33 Who shall lay any thing to the charge of Gods chosen it is God that iustifieth 34. Rom. 8.33 Who shall condemne it is Christ who is dead yea rather which is risen againe c. § Sect. 8 Moreouer Ioel 2.14 Amos 5.15 they obiect these places to moue vs to doubt of our election and saluation Ioel 2.14 Who knoweth if he will returne and repent and Amos 5.15 It may be that the Lord God of hoasts will be mercifull vnto the remnant of Ioseph And Ion. 3.9 Who can tell if God will turne and repent Ionas 3.9 and turne away from his fearce wrath that wee perish not To which I answere that the Prophets in these places doe not speake of the election or eternall saluation of those that truly repent but of their deliuerie from outward afflictions and temporarie calamities threatned against them for their sinnes which sometimes the Lord doth inflict on his children after their true repentance either for their chastizement that they may therby hate sinne for the time to come when they feele the smart of it or els for their triall and sometimes also the Lord after hee hath threatned them against the wicked doth notwithstanding hold backe his hand and as it were put vp his sword of iustice againe into the scabberd which he had drawne out to punish their sinnes vppon on their outward humiliation and fained repentance that hee may shew hereby how highly hee esteemeth the true repentance of his children as appeareth in the example of the Nineuits and of Ahab 1. King 21.29 1. King 21.29 And therefore seeing the Lord keepeth no certaine course in these temporarie chastizements but sometimes inflicteth them vpon the repentant whom hee dearely loueth and sometime spareth the wicked when they but outwardly humble themselues before him therfore the Prophets speak doubtfully and exhort to repentance referring the euent to Gods wise and gracious prouidence And thus doubtfully doth Dauid speake in this respect 2. Sam. 12.22 2. Sam. 12.22 and 16.12 Who can tell said he whether God will haue mercie on me that the child may liue and chap. 16.12 It may be the Lord will looke vpon mine affliction and yet though hee were doubtfull whether hee should be freed from these temporall crosses hee was notwithstanding certainly perswaded of his election and saluation Psal 16.11 as hee professeth Psal 16.11 So that these places speaking of temporarie chastizements make nothing against the certaintie of our election § Sect. 9 And like vnto these Act. 8.22 is that which they alledge to the same purpose Act. 8.22 where Peter exhorteth Simon Magus to repent of his wickednesse and to pray vnto God that if peraduenture the wicked thought of his heart might be forgiuen him To which I answere first that the originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated if peraduenture and in our Bibles if it be possible somtimes also signifieth that truly and in this sense it maketh nothing for doubting Secondly though wee vnderstand it as a speech of doubting yet it maketh not for their purpose for it is not to bee referred vnto God as though it were doubtfull whether he would forgiue the sinnes of the Magician if he did truly repent and call vpon him for hee hath certainly assured vs by his gracious promise that whosoeuer truly repenteth him of his wicked waies Ezech. 33.11 he will receiue him to mercie Ezech. 33.11 But it is to be referred to Simon Magus of whose repentance and liuely faith Peter might well doubt least either they would be none at all or els fained and hypocriticall seeing his heart was not right in the sight of God but in the gall of bitternesse and bond of iniquitie Lastly though it should be a doubtfull speech and bee referred also to God yet it maketh nothing against the certaintie of faith for the Apostle seeing him in the gall of bitternesse and bond of iniquitie thought it not fit to raise him vp suddenly by applying vnto him the sweete promises of the Gospell nor to cast those pretious pearles before such a filthie swine vnlesse first hee preserued them as it were in the casket of a doubtsull and perplexed speech from being trampled vnder his bemired feete till hee had washed them in the teares of vnfained repentance Moreouer he thus doubtfully speaketh to giue him a more cleere insight of the hainousnesse of his sinne as though it might bee well doubted of whether the Lord would forgiue it or no that so his minde hereby being least perplexed might by the consideration of his horrible sinne bee beaten downe and truly humbled and because those things which are hardly obtained are more earnestly sought therefore Peter intimateth vnto him by this doubtfull speech that it was no easie matter to obtaine forgiuenesse for such outragious wickednesse that hee might hereby work in the Magician more earnest hearty repentance incite him to call vpon the Lord for mercie with more vehemencie and feruencie of spirit It is not therfore the Apostles meaning to ouerthrow the certaintie of faith or to call into question Gods mercie whether hee will extend it or no to hainous offenders who truly repent of their sinnes and beleeue for this were contrary to the whole course of the Gospell but he vseth this doubtfull speech to this desperate sinner that he might not make the soueraigne salue of Gods gratious promises base and contemptible by applying it to the festred sores of a filthy dogge which were neuer cleansed with the sharpe corrasiues of the law and also for the good of this malitious sinner for he doth not absolutely assure him of mercie and forgiuenes that hee might be stirred vp with more earnestnesse and care to seeke it for the easinesse of obtaining maketh the suiter carelesse and negligent in seeking and suing neither doth hee absolutely exclude him frō all hope of grace least hee should neuer labour after it but desperately run on in his wickednes for when hope is cut off the desire also fainteth and therefore he vseth a perplexed and wise tempered speech which on the one side might preserue him frō secure presumption and on the other side from falling into hellish desperatiō § Sect. 10 Lastly Eccles 5.5 they obiect that
himselfe professeth Esa 43.25 I euen I am he that putteth away thine iniquities for mine owne sake and will not remember thy sinnes And therefore the prophet Daniel calling vpon the Lord for mercy in the behalfe of himselfe and the people disclaimeth their owne righteousnesse and all respect of their owne merits and worthinesse saying wee do not present our supplications before thee for our own righteousnesse but for thy great tender mercies O Lord heare O Lord forgiue O Lord consider and doe it deferre not for thine owne sake Dan. 9.18.19 § Sect 5 But here sathan will be ready to obiect vnto the afflicted conscience labouring vnder the burthen of sinne That the grieuousnesse of sinne cannot debarre the repentant sinner of Gods mercy that God indeede is mercifull but yet he will neuer extend his mercy towards such haynous offenders whose sinnes are in number numberlesse and in qualitie and nature most grieuous and outragious For answering of which tentation we are to know that though our sinnes bee neuer so innumerable and hainous yet this should not discourage vs from comming to God by vnfained repentance with assured hope of forgiuenesse for though our sinnes be great his mercies are infinite and consequently though it were imagined that all the sinnes which were euer committed in the world were ioyned together yet in comparison of Gods mercy they are without all comparison lesse then a mote in the Sunne to all the world Neither is God like vnto man whose bounty mercy are limited in some straight bounds which they will not passe and therefore they are soone weary both in giuing to those who want and forgiuing those that offend but his bounty is endlesse and his mercies infinite and therefore he can and wil as easily forgiue vs the debt of ten thousand millions of pounds as one pennie and as soone pardon the sinns of a wicked Manasses as of a righteous Abraham if we come vnto him by vnfained repentance and earnestly desire and implore his grace and mercy And this our Sauiour Christ sheweth in the parable of the poore Publicāe whose hainous sinnes the Lord presently forgaue vpon his true conuersion Luke 7.41 And in the parable of the two debters where the lender our bountifull God as easily forgaue the 500. pence as the fiftie that is innumerable great sinnes as well as few and lesse And the Apostle Paule teacheth vs that where sinne hath abounded there grace hath much more abounded Rom. 5.20 That we must not so aggrauate our sins that we derogate from Gods mercy Seeing therfore Gods mercy is infinite and without al limites let not vs restraine it neither let vs so aggrauate our sinnes as that in the meane time wee derogate from Gods mercy If a Prince should send his generall pardon vnto a number of offendors without any exception or limitation and one amongst the rest should say this pardon doth not appertaine vnto me because I am so great an offender and therefore I will still stand in doubt of my Princes mercy and suspect his word who would not accuse such an one both of folly in refusing his pardon and of vngratefulnes and diffidence in distrusting his gratious Prince calling his great mercy and truth in his promisse into question Who would not thinke this offence greater then all the rest but the Lord who is infinite in mercy hath sent his generall pardon to all repentant and beleeuing sinners without all exception why therefore should wee make question of his mercy because of our hamous sinnes why should we vnto our others sinnes adde this which is more hainous then all the rest indoubting and distrusting his word and promise and in extenuating his infinite and endlesse mercies For if wee thinke our debt so great that God will neuer forgiue it what doe we els but detract from Gods rich bounty and liberality if we suppose our sinnes may not bee for giuen because of their greatnesse what do we els but imagine that they surpasse Gods infinite mercy which is a most horrible blasphemy once to conceiue § Sect. 6 The mercy of the Lord extendeth it selfe to the beasts of the field That Gods mercy is ouer all his works and hee gratiously feedeth the Rauens and young Lions which in their brutish maner implore his helpe shal he not extend his mercies to reasonable creatures that seeke after them Psal 36.6 104.21.27 147.9 145.9 Yea the Lord is good to all and his mercies are ouer all his workes as it is Psal 145.9 and will not the Lord be gratious to man who is his most excellent workemanship created according to his owne image if hee sue vnto him for grace and desire to be partaker of his mercy His goodnesse stretcheth it selfe vnto his obstinate enemies for he causeth his rayne to fall and his Sunne to shine both vpon the euill and the good on the iust and vniust Matth. 5.45 And shall it be restrained frō his repentant seruants he multiplieth his mercies in temporall benefits vpon the wicked and reprobate and shall it be scanted towards his elect he is very gratious to malitious rebels and will he denie grace to humble suers for mercy and repentant sinners He shewed his goodnesse and long suffering vnto wicked Achab vpon his fained and hypocriticall humiliation and will he not extend it towards those who being truely penitent vnfainedly turne vnto him Yes assuredly for though hee bee good to all euen senselesse creatures brute beasts and rebellious sinners yet he is in especiall maner good to those who are of the houshold of faith § Sect. 7 But if we cannot behold Gods mercies in their owne glorious brightnesse That euen man is mercifull towards the penitent and therefore much more God who is infinite in mercy let vs looke vpon them in some small resemblance and little counterfaite if we cannot comprehend them in their owne infinite nature yet let vs view them in a small modell Euen man himselfe who hath but a sparke of this mighty flame and a small drop of this bottomlesse Ocean spareth his sonne when he offendeth pardoneth his seruant when he desireth forgiuenesse yea is oftentimes reconciled to his enemie who hath many waies wronged him when he sueth for reconciliation and confesseth his faults shall therefore man who hath receaued a little sparke from this euer burning flame of Gods goodnesse a small drop of this endlesse and bottomlesse Ocean and but a little modell of this infinite greatnesse whose greatest mercy compared with Gods is but sauadge and barbarous cruelty shall hee I say bee readie to spare his Sonne forgiue his seruant and bee reconciled vnto his enemy and shall not God spare forgiue and bee reconciled vnto those who turne from their sinnes by vnfained repentance and earnestly sue for grace shall wee see and acknowledge the mercies of man and shall wee doubt of the mercies of God which is the plentifull fountaine from which like a pirling
and reape comfort vnto themselues by these holy duties In the meane time such are to support themselues from falling into vtter desperation by calling to their remēbrance their state and condition in times past for if euer they haue had any delight in the holy exercises of religion prayer hearing the word godly conferences if euer they could discerne in themselues any faith by the true fruits of sanctification they may take comfort thereby assuring themselues that they shall againe be restored vnto their former estate for the gifts and calling of God are without repentance Rom. 11.29 Ioh. 13.1 and those whom he hath once loued he loueth vnto the end An example hereof we haue in Dauid who being troubled and full of anguish in his spirit his soule refusing all comfort and being so astonished that he could not speake yet hee considered the daies of old and the yeares of ancient time Psal 77.2.3.4 hee called to remēbrance his former songes in the night occasioned by the great benefits which the Lord had bestowed vpon him so knowing that the Lord was vnchangeable in his mercy and goodnesse he releeued his poore soule which was ready to faint vnder the heauy waight of present afflictions And thus also Iob being brought through the violence of those heauie crosses which the Lord laied vpon him euen to the brinke of desperation so that hee spared not to vtter in the bitternesse of his souie fearefull curses and most impatient speaches comming neere vnto blasphemie oftentimes comforteth himselfe by calling to minde his former integritie and righteousnesse whose example if the poore humbled soules will follow they may rayse themselues with true comfort when they are sunke downe vnder their heauie burthen of present corruptions CHAP. XLI How the weake Christian may bee assured that his repentance is true and vnfained § Sect. 1 ANd so much for answering Sathans tentations drawn from hardnesse of hart Of the signes of true repentance first of the seuerall degrees therof whereby he laboureth to perswade poore humbled sinners that they are vtterly destitute of of repentance but if hee faile of his purpose then hee will indeauour to make them beleeue that though they haue some shew of repentance yet it is not such as God requireth for either hee will affirme that it is hypocriticall and dissembled rather for feare of punishment then for hatred of sinne or true loue of God or if it bee true yet it is not sufficient as being in verie small measure and in no proportion answearable to our hainous sinnes Against both which tentations it behooueth the humbled sinner to arme himselfe that he may repell them when they are suggested and to this purpose that hee may proue his repentance true and vnfained hee is to take a true search of his owne heart and conscience and to examine his repentance according to some vndoubted signes which may serue as touchstones to discouer whether it be true and vnfained or dissembled hypocriticall The first vndoubted signe of vnfained repentance is when wee can obserue in our selues the seuerall degrees or partes thereof as they haue beene wrought in vs by Gods spirit for from the enumeration of all the parts we may conclude that wee haue the whole The first degree is that by the law we come to the knowledg and acknowledgment that we are haynous and greeuous sinners who haue broken transgressed all Gods cōmaundements Secondly from this knowledge acknowledgment of our sinnes proceedeth a true sense and feeling of them and the punishments due vnto them and an apprehension and applying to our selues the anger of God the curse of the law and eternall condemnation due vnto vs for our sinnes Thirdly from this sense of our miserable estate there ariseth in our consciences feare and horror of being ouertaken and ouerwhelmed of those iudgments of God and fearefull punishments which hang ouer our heads for our sins Fourthly from this feare and anguish of mind proceedeth sorrow and bitter greefe because wee haue thus hainously sinned and made our selues obnoxious to all these euills and also in the same respects a true hatred of sinne which still hangeth vpon vs and an earnest desire to be freed from it Fiftly Act. 2.27 this hatred of sinne and desire to be freed from it maketh vs earnestly to seeke and inquire after some meanes whereby wee may attaine vnto our desires that beeing freed from all those feareful euils which oppresse our consciences with the waight of them we may obtaine Gods loue and fauour and the assurance of our saluation Sixtly thus inquiring and searching wee finde by the preaching of the Gospell that our gratious God hath sent his sonne into the world to the end that he might saue and deliuer vs out of this miserable estate if we beleeue in him and also hath commaunded vs to beleeue Which being made effectuall by the inward operation of Gods holy spirit we haue true faith begott in vs wherby we are assured of Gods mercy in Iesus Christ and of the full remission of all our sinnes the consideration whereof doth comforte and rayse vs vp from falling into desperation and vtter destruction Seuenthly after this assurance of Gods loue and of the forgiuenesse of our sinnes there followeth first a true hatred of sinne because it is sinne an vnfained sorrow not so much in regarde of the punishment which by our sinnes wee haue iustly deserued as that because we haue offended our so gratious a God and tender louing father Secondly this sorrow will not suffer vs to hide excuse 2. Cor. 7.11 or extenuate our sins 2. Cor. 7.11 but moueth vs in all humilitie to prostrate our selues before Gods mercie seate and in greefe of soule to confesse them acknowledging that confusion and condemnation is due vnto vs which by no meanes wee can escape but by Gods mercie and the merites and righteousnesse of Iesus Christ Thirdly being assured of the pardon of our sinnes past wee labour and striue for the time to come to leaue and forsake them and to mortifie the flesh and corruptions thereof whereby we are led captiue vnto sinne also we indeauour with a feruent zeale of Gods glorie to serue the Lorde in holinesse and righteousnesse that so by our godly liues wee may glorifie him and expresse our thankfulnesse for all his inestimable benefites Fourthly if at any time besides or contrary to our purpose we be ouertaken by our corruption and fall into sinne there followeth in vs an holy anger and indignation with our selues because wee did not more carefully looke to our waies which godly anger preceedeth to the taking of a holy kind of reuenge to the end that thereby our sinnes may be subdued and our corruptions mortified For example hee that hath offended through gluttonie and drunkennesse being truly penitent and angry with himselfe for his sinne will also tame the fleshe by punishing the same through fasting and abstinence He
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
the Father sanctifieth vs by giuing vs his sonne and sending his spirit and therefore this work is ascribed vnto him Tit. 3.5 Eph. 2.4.5 God the sonne sanctifieth vs by mortifying our sins by vertue of his bloud purging our consciences from dead workes that wee may serue the liuing God and by vertue of his resurrection raising vs also from the death of sinne to newnesse of life and lastly by his death hath merited for vs Gods spirit and rising againe hath sent him vnto vs whereby wee are regenerate and therefore hee also is said to haue sanctified vs and God is said to haue sanctified vs in him Eph. 5.26 1. Cor. 2.11 Eph. 5.26 1. Cor. 2.11 God the holy Ghost also sanctifieth vs by applying the vertue of Christs death and resurrection vnto vs and so immediatly beginneth continueth Ioh. 3.5 6. Act. 11.16 Tit. 3.5 and perfecteth this worke in vs and therefore most vsually in the Scriptures this worke is ascribed vnto him Ioh. 3.5 6. Act. 11.16 Tit. 3.5 And thus it appeareth that God himselfe is the principall and onely efficient cause of our sanctification vpon which point I haue the longer insisted to the end that wee should not in this worke rest vpon our owne strength for then wee shall be subiect to many discouragements and lie open to innumerable temptations grounded vpon our small measure and slow progresse in our sanctification as also vpon the great difficulties and manifolde discouragements which both stay vs in the birth and hinder our full growth in true godlinesse all which in respect of our owne power prooue this worke not onely hard but euen impossible for vs to be perfected and accomplished But rather that wee relie our selues vpon the Lords infinite power and gracious promises whereby wee are assured notwithstanding our owne exceeding weaknesse that he will not onely begin but also finish and perfect this good worke in vs. § Sect. 3 And thus much concerning the principall efficient cause of our sanctification The motiue cause Gods sole mercie the motiue cause which mooued the Lord to sanctifie vs was his owne mercie and Christs merits The first is expressed by the Apostle 1. Pet. 1.3 whereas it is said 1. Pet. 1.3 that God according to his abundant mercie hath begotten vs again c. The other is implied by Paul Eph. 2.5 where hee saith that God hath quickened vs in Christ Ephes 2.5 who by his death merited not onely the remission of sinne for vs but also Gods spirit whereby wee are sanctified So that it was not any good inclination vnto holinesse in vs or any thing els wherein we excelled others which moued God to sanctifie vs Eph. 2.1.3 for wee were all alike the children of wrath and dead in our sinnes but onely his owne boundlesse mercie and the alsufficient merits of Christ our Sauiour were the onely causes which moued the Lord to giue vs his spirit whereby we are regenerate and raised from the death of sinne to holinesse and newnesse of life And therefore let vs not arrogate the praise of our sanctification in whole or in part vnto our selues but ascribe all the glorie to God who is the sole author and finisher of it § Sect. 4 The instrumentall causes of our sanctification Of the instrumentall causes of our sanctification Ioh. 15.3 and 17.17 Iam. 1.18 1. Pet. 1.23 are either externall or internall the external are first the word of God of which our Sauiour speaketh Ioh. 15.3 Now are you cleane through the word which I haue spoken vnto you And cap. 17.17 Sanctifie thē with thy truth thy word is truth So the Apostle Iames chap. 1.18 Of his owne will begat he vs with the word of truth c. And the Apostle Peter affirmeth that we are borne anew not of mortall seede but of immortall by the word of God c. The word of God therefore is an instrumentall cause of our sanctification In which respect also the Ministers by whose ministerie wee are conuerted and regenerate are said to be our spirituall fathers who haue begotten vs vnto God 1. Cor. 4.15 Philem. v. 10. as appeareth 1. Cor. 4.15 and Philem. vers 10. in both which places Paul chalengeth this title vnto himselfe Another externall cause of our sanctification are the Sacraments especially the Sacrament of Baptisme whereof it is that Ananias saith vnto Paul Act. 22.16 Arise and be baptized wash away thy sins Act. 22.16 Eph. 5.26 So Eph. 5.26 it is said that Christ gaue himself for his Church that he might sanctifie it and cleanse it by the washing of water through the word The which places as they are to be vnderstood principally of the washing of iustification wherby we are purged from the guilt and punishment of sinne so also of the washing of sanctification whereby we are cleansed from the sinnes and corruptions themselues The internall instrument of our sanctification is a liuely faith without which the other outward instruments are vneffectuall in those who are of yeeres neither must we think that the bare action of hearing or the outward washing take away our sins and corruptions vnlesse the word and things signified in the Sacraments bee applied vnto vs by a true faith For the word which we heare profiteth not vnlesse it be mixed with faith in those that heare it Heb. 4.2 Heb. 4.2 And vnlesse those that are capable of faith beleeue with all their heart Act. 8.37 it is to no purpose to be baptized Act. 8.37 and therefore vnto the other we must ioyne this instrument of a liuely faith if wee would attaine vnto true sanctification For faith purifieth the heart and is fruitfull in the workes of loue Act. 15.9 Gal. 5.6 as the Scripture speaketh § Sect. 5 And thus haue I set downe the efficient causes of our sanctification Of the manner how our sanctification is wrought in the next place let vs consider of the manner how this worke is wrought in vs. For the vnderstanding whereof we are to know that wee being vnited vnto Christ principally by Gods spirit and instrumentally by a liuely faith and so made members of his mysticall bodie doe participate the vertue of his death buriall and resurrection whereby not onely our iustification but also our sanctification is deriued vnto vs. For first by vertue of his death our sinnes are mortified and our corruptions crucified together with him as appeareth Rom. 6.6 Knowing this Rom. 6.6 that our old man is crucified with him that the bodie of sinne might be destroyed that hencefoorth we should not serue sinne Secondly by vertue of his buriall this death of sinne is as it were further continued and thereby our sinnes and corruptions are more and more subdued and kept vnder that they cannot rise and rebel against the spirit And of this the Apostle speaketh Rom. 6.3 where he saith Rom. 6.3 that we are buried with Christ into his death Thirdly by vertue of
spirituall enemies but they notwithstanding conspiring with Sathan to worke the ouerthrow of Gods Church depriue them of the vse of the sword of the spirit the word of God and so betray them into the power of Sathan being able to make no resistance when their chiefe weapon is taken from them CHAP. XVI Of Prayer § Sect. 1 THe last and chiefe meanes wherby we may both defend our selues and offend our enemie Eph. 6.18 That prayer is the meanes of obtaining Gods assistance and the rest of the spirituall armour is feruent and effectual prayer which the Apostle exhorteth vs to vse Eph. 6.18 And pray alwaies with c. The necessitie and profit of which exercise is exceeding great in this spirituall combat because thereby we doe obtaine all our strength to fight and victorie also ouer our enemies For first wee cannot endure the least assault of Sathan by our owne strength vnlesse wee be armed with the power of Gods might as before I haue shewed And the Lords assistance whereby onely we can ouercome is obtained by earnest and effectuall prayer according to that Psal 50.15 Call vpon me in the day of trouble Psal 50.15 so will I deliuer thee and thou shalt glorifie me And our Sauiour prescribeth vs this meanes to free our selues from temptation or at least from being ouercome by them by crauing the Lords assistance saying Leade vs not into temptation Matth. 6.13 but deliuer vs from euill Matth. 6.13 So hee exhorteth his disciples vnto prayer least they should enter into temptation Luk. 22.40 Luk. 22.40 46. Secondly we cannot obtaine the spirituall armour before described by any meanes of our owne but those graces of Gods spirit are his gifts from whom euery good and perfect gift descendeth Iam. 1.17 Iam. 1.17 and therefore are to be begged at his hands by earnest and effectuall prayer we hauing his gracious promise Matth. 7.7 that if we aske we shall receiue Math. 7.7 And our Sauiour hath assured vs that whatsoeuer wee aske the father in his name Ioh. 16.23 he will giue it vs Ioh. 16.23 And to this his promise he addeth his commandement in the verse following saying Vers 24. Luk. 11.13 Aske and you shall receiue Yea if we doe but truly desire the holy Ghost the Father will giue him vnto vs Luk. 11.13 And hee commeth not alone but bringeth with him our spirituall armour euen all his graces fit for to arme vs in the spirituall combat against all the assaults of Sathan and his assistants § Sect. 2 But whereas these graces are in this life but weake and imperfect in vs The rest of the spirituall armour is not sufficient without prayer our truth being mixt with will-worship and hypocrisie the puritie of our conscience being stained with our corruption our knowledge of the Gospell but in part and shadowed with the vaile of ignorance our faith mixt with doubting and weakened with incredulitie our hope shaken from our anker-hold when the promises of God are delaied and whereas we also are vnskilfull to vse this spiritual armour for our best aduantage therefore it behooueth vs after wee haue armed our selues at all points not to trust altogether in our armour but to haue our recourse vnto our grand Captaine Christ Iesus acknowledging our owne weakenesse and desiring his aide and assistance that being armed with his power we may obtaine a glorious victorie ouer our spirituall enemies And as Moses ioyned with Iosuahs sword his owne effectual prayer which was of farre greater efficacie for when he held vp his hands in prayer Israel preuailed but when he fainted Amaleck had the vpper hand so wee being to fight against the spirituall Amalekites are not wholie to trust in our spirituall weapons but we are to implore continually the Lords assistance by heartie prayer assuring our selues that if we lift vp our hands and hearts vnto God we shal in the end obtaine a full victorie but if we faint the spirituall Amaleck will preuaile against vs. Whilest our mindes lie groueling on the earth it is an easie matter for these spirituall wickednesses to ouercome vs seeing they fight against vs from high places but if wee lift vp our hearts in prayer vnto God our mindes and soules shall be as it were transported into heauen which is a tower of strength into which our spirituall enemies cannot approch Whensoeuer therefore wee are assaulted by Sathan let vs lift vp our soules into heauen by effectuall prayer and so we shall be out of his reach § Sect. 3 Now that our prayers may bee effectuall there are diuers conditions and properties required in them by the Apostle in this place First that wee pray continually Luk. 18.1 1. Thess 5.17 The properties required in prayer which also our Sauiour Christ enioyneth vs Luk. 18.1 And Paul also 1. Thess 5.17 not that wee must neglect all other exercises and doe nothing but pray for there is a time to heare the word to do the workes of mercie and of our callings but his meaning is that we be alwaies readie to pray vpon all good occasions especially in the time of temptation this dutie is required according to that Psal 50.15 Psal 50.15 And therefore the Apostle saith not that wee must pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in euery particular time and season but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in euery fit time when iust occasion and opportunitie is offered Seeing therefore in the time of temptation we doe especially need the Lords helpe therfore that aboue al other is the opportune and conuenient time wherein we are to implore the Lords assistance Where by the way the stinted prayers of the popish rabble which they restraine to set houres is confuted for the Apostle willeth vs alwaies to be in readines when any fit occasion is offered The second thing required is that wee pray with all manner of prayers and supplication The former word here vsed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the earnest desiring of any good thing the other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the deprecation of some euill so that whether wee want any thing that is good or would be deliuered from any thing which is euill wee must haue recourse vnto God by prayer that we may obtaine the one and auoide the other but more especially when we feele the want or weaknes of any part of the spirituall armour the graces of Gods spirit wee are to begge them at Gods hand that so wee may be enabled to stand in the encounter and when wee apprehend the extreame malice ioyned with the great power and cunning policie of our spirituall enemies wee are earnestly to pray that the Lord will not leade vs into temptation or if he doe yet that he will not suffer vs to fall therein and to be ouerthrowne And these our prayers must not onely be publike in the Church but also priuate in our chambers neither must wee be alwaies begging these
benefits at Gods hand but hauing obtained them we must be as readie to giue him thankes and to ascribe the glorie of all vnto him who is the author and bestower of all vertue and grace which is in vs and so calling vpon God with all manner of prayer he will be continually readie to assist vs in our spirituall combat The third thing required is that we pray in or by the spirit for the word here vsed may signifie both First therefore we must pray in the spirit to which is required first that we pray with vnderstanding in which respect the ignorant Papists offend who pray in an vnknowne tongue and the ignorant Protestants also who though they pray in their owne language yet know not the sense and meaning of that they speake Secondly that we pray with attentiue mindes ioyning our hearts with our tongues and thoughts with words to which is opposed the prayer of the lippes alone when as wee draw neere vnto God with our mouthes our hearts in the meane time being farre from him Esa 29.13 as it is Esa 29.13 Which kinde of prayer is odious and abominable vnto God for what more grosse discord than when the tongue and heart disagree from one another which should be tuned in vnisone And as the carcasse being seuered from the soule is presently corrupt and stinketh so the prayer of the lips being seuered from the prayer of the heart which is the life and soule of it is but a dead carcasse of prayer and stinketh in Gods nostrels Thirdly that we pray with a pure conscience and faith vnfained lifting vp pure hands to God 1. Tim. 2.8 without wrath or doubting as it is 1. Tim. 2.8 to which is opposed prayer proceeding from a polluted conscience when as men liue in their sinnes without any true sorrow for those which are past or any sincere purpose to forsake them in the time to come which prayers must needes proceede from an heart full of incredulitie seeing they haue no promise in the word whereupon they may ground their faith nay contrariwise it is said that God heareth not sinners Ioh. 9.31 that is Ioh. 9.31 such as go on in their sinnes without repentance hauing no purpose of heart to leaue and forsake them And thus you see what it is to pray in the spirit which wee cannot perfourme vnlesse we pray through and by the spirit of God which helpeth our infirmities and teacheth vs to pray as wee ought yea it selfe maketh request for vs with sighes which cannot be expressed Rom. 8 26. §. Sect. 4. Of watchfulnes Matth. 26. as it is Rom. 8.26 The fourth thing required is watchfulnes which dutie is required ioyntly with prayer in many places Our Sauiour three times ioyneth them together saying Watch and pray that ye enter not into temptation Matth. 26. And the Apostle Peter 1. Epist 4.7 saith Now the end of all things is at hand 1. Pet. 4.7 Be ye therefore sober and watching vnto prayer As though hee should say your enemie the diuell as a roring lion walketh about seeking whom he may deuoure and therefore it behooueth you at all times like valiant and carefull souldiers who are still in daunger to be assaulted by their enemies to be sober and watch 1. Pet 5.8 as it is 1. Pet. 5.8 but now more especially seeing the end of all things is at hand for Sathan knowing that his time is but short will redouble all his forces to work our destruction euen as souldiers will most fiercely assault a town when as they cannot long lie at the siege either by reason of winter drawing on or the approching of new forces to relieue the towne or raise the siege Seeing therefore Sathan redoubleth his force and care in working our destruction let vs redouble our care and watchfulnes in seeking to preuent his force and malice For if Sathan watch continually that he may murther vs shall not wee be watchfull in withstanding his assaults He is continually in armes to ouerthrow vs and shall not wee watch night and day in our Christian armour that we may defeate his forces and obtaine victorie Now this our watchfulnes is partly of the bodie and partly of the soule The bodily watching is the abstaining from naturall sleepe to the end that wee may giue our selues vnto prayer Psal 6.6 Psal 88.1 when as with Dauid we water our couch with teares Psal 6.6 and call vpon God not onely in the day but in the night also as it is Psal 88.1 And whē as euen at midnight we rouze vp our selues to giue thankes vnto God for his mercie and benefits Psal 119.62 as it is Psal 119.62 The watchfulnes of the soule is when as wee doe not sleepe in our sinnes being rocked in the cradle of carnall securitie but shake off our drowsines by vnfained repentance rising vp to newnes of life And to this watchfulnes the Apostle exhorteth vs Eph. 5.14 Awake thou that sleepest Eph. 5.14 and stand vp from the dead and Christ shall giue thee light c. for wee are dead in our sinnes till Christ by his spirit mortifie them and reuiue vs Eph. 2.1 raising vs vp to newnes of life as it is Eph. 2.1 Though therefore wee take our rest and sleepe in that measure which nature requireth 1. Thess 5.6 yet let vs not sleepe as doe other to wit in carnall securitie but let vs watch and be sober as it is 1. Thess 5.6 because in this respect it is time that we should arise from sleepe for the darke night of ignorance is past and the bright sun-shine day of the Gospel is come Rom. 13.12 c. let vs therefore cast away the workes of darknes and let vs put on the armour of light So that we walke honestly as in the day not in gluttony and drunkennes neither in chambering and wantonnesse nor in strife and enuying but putting on the Lord Iesus Christ taking no thought for the flesh to fulfill the lusts thereof as it is Rom. 13.12 13 14. And this is the Christian watch which we are to ioyne with prayer but as I would not haue vs put our whole confidence in the spirituall armour so much lesse in our owne care and watchfulnes for wee must relie our selues vpon God onely desiring him to watch ouer vs while we sleepe but yet with the Lords assistance wee must ioyne our endeuour and not drowsily and sleepely receiue his aide and as the godly husbandman expecteth the fruites of the earth from the blessing of God and yet notwithstanding vseth all paines care and diligence in plowing harrowing and sowing his ground so we are to seeke deliuerance from the force and malice of our spirituall enemies of God alone but yet wee are to ioyne our good endeuour carefully and diligently vsing all the good meanes which are ordained of God for this purpose § Sect. 5 The fift thing required is perseuerance in prayer Of
a fruite of the flesh it is condemned in Gods word though the Papists highly commend it So Matth. 14.31 our Sauiour reprehendeth Peter for his doubting O thou of little faith Matth. 14.31 wherefore diddest thou doubt And Luk. 12.29 he telleth vs that wee must not stand in doubt or as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth be not like vnto meteors which are carried about in the ayre with euery winde Luk. 12.29 And the Apostle Iames chap. Iam. 1.7 1.7 compareth him that wauereth or doubteth to a waue of the sea tost of the winde and carried away And Paul is so farre from commending doubting for a vertue that hee doth not onely condemne it as a sinne in it selfe but also as a cause which maketh our actions which are indifferent or good in themselues to become sinnes So the eating of this or that meate is a thing indifferent and lawfull if it be recciued with prayer and thanksgiuing but yet the Apostle telleth vs Rom. 14.23 that he who doubteth is condemned if he eate Rom. 14.23 and he rendreth this reason because he eateth not of faith and whatsoeuer is not of faith is sinne So that by this hee sheweth that he who doubteth eateth not of faith and that whatsoeuer is not done of faith is sinne Seeing therefore doubting is opposed vnto faith and is in it selfe not onely a sinne but also a cause of sinne let vs not intertaine it though it bring letters commendatorie from the Pope and all his shauelings but labour to banish it out of our harts and striue after faith and full assurance of our election and saluation in Christ Iesus and though we finde our great vnworthinesse of the least of Gods mercies and cannot see any reason in our selues why we should beleeue that wee are elected and shall be saued yet let vs hope against hope and beleeue against beleefe for it is not a thing left to our choise but inioyned vs by God as the chiefe and maine dutie required in the Gospell and therefore laying aside all reasoning and disputing let vs resolue to beleeue in obedience to Gods commandement and then though we are neuer so full of corruptions Act. 15.9 yet will this faith purifie vs though wee are most backward in perfourming any good worke yet will it be fruitfull in vs Galat. 5 6. and will worke by loue though wee be most vnworthie it will make vs more worthie by applying vnto vs the righteousnesse of Christ and the merits of his death and bloudshed which will not onely free vs from the guilt and punishment of sinne but wil also purge vs from the vices and corruptions themselues § Sect. 4 Thirdly the certaintie of our election may be prooued Thirdly faith is a certaine and particular perswasion and not a doubtfull opinion or generall notion by an argument drawne from the nature of faith which is not a doubtfull opinion but a certaine perswasion not a generall notion but a particular assurance whereby we do applie and appropriate vnto our selues those things which wee doe beleeue Whosoeuer therefore hath true faith he doth certainly beleeue and is particularly assured of his election iustification and saluation That faith is a certaine perswasion it may appeare first by those properties and names which are giuen vnto it in the word Heb. 11.1 faith is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Heb. 11.1 a subsistance or present being of things hoped for so that hope waiteth for them in time to come but faith enioyeth them as being present namely in respect of the certaine assurance and particular application of the promises vnto ourselues and therefore the Apostle saith 1. Ioh. 5.13 that hereby we may know not that wee shall haue but that we haue eternall life 1. Ioh. Heb. 11.1 5.13 not in possession but in assurance of faith It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same place which word is quite contrarie to doubting as signifying a manifest demonstration which doth not only shew a thing probably but also doth conuince with strong arguments and make that truth cleere and manifest which was otherwise obscure and secret and therefore in the text it is called a demonstration of things not seene So there is ascribed vnto it fulnesse of perswasion Heb. Heb. 10.22 10.22 Let vs draw neere with a true heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in full assurance of faith and also boldnesse with confident trust Eph. Eph. 3.12 3.12 by whom we haue boldnesse and entrance with confidence not by extraordinarie reuelations but by faith in Christ which full assurance boldnesse and confidence wee could not haue if wee were not assured of Gods loue and our election but remained doubtfull whether we were beloued of God and elected or no. To these names and properties of faith we may adde some plaine testimonies of Scriptures which cleerely shew that faith is not a doubtfull hope but a certaine perswasion 1. Iohn 3.14 1. Ioh. 3.14 The Apostle saith that we knowe that we are translated from death to life not by reuelation but because we loue the brethren he doth not say that we knowe that we shall be but that we are translated from death to life to note the certainty of this knowledge and perswasion Rom. 3.2 the Apostle saith Rom. 5.2 that by Christ we haue accesse through faith vnto Gods grace wherein we stand and reioyce vnder hope or as the word signifieth glory and triumph with ioy so that we doe not wauer and stagger but stand firmely through faith we doe not feare and timorously hope but euen glory and triumphe in our reioycing saying with the Apostle Rom. 8.33 Who shall lay any thing to the charge of Gods chosen Rom. 8.33 34.35 38. it is God that iustifieth 34. Who shall condemne it is Christ which is dead yea or rather which is risen againe who is also at the right hand of God and maketh request also for vs. 35. Who shall separate vs from the loue of Christ c. So that though our sinnes be manifold our vnworthinesse great and our faith weake yet if it be true it may also be certaine in the assurance of Gods loue and our election because it is not grounded on our worthinesse but vpon Gods free iustifying and accepting of vs as righteous in Christ Heb. 6.18 and vpon Christs death resurrection and intercession for vs vnto God his father which is a most sure foundation that cannot faile In deede if our faith and the anchor of our hope did pitch rest and fasten it selfe vpon the light and hollow sands of our owne merits and worthinesse the surging waues and boysterous blasts of Sathans temptations would disanchor and tosse vs too and fro till at length we should make shipwracke of our faith against the rockes of despaire but seeing we take holde and rest vpon the firme and sure anchor-hold Christ Iesus his merits and righteousnesse
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
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
of faith concerning our particular election saluation I answer though the Lord giue vs no particular promise in his word yet he giueth vs that which is equally effectuall and of like force namely his generall promise without any limitation exception or condition but the condition of faith and repentance with a commaundement to applie the same And because naturally we are vnable in our selues to performe this therefore he hath ordained the ministery of the word and the vse of the sacraments which he maketh effectuall by the inward operation of his spirit for the begetting and confirming of our faith and stirring vs vp to repentance which being wrought in vs we may as certainely be perswaded that the generall promises belong vnto vs as if they were made vnto vs particularly and by name §. Sect. 8. That our assurance of election dependeth not vpon the sufficiency of our faith and repentance Sixtly they obiect that we cannot be assured of the sufficiencie of our faith and repentance and therefore we can haue no certaine assurance of our election and saluation I answere this reason were good if our election and saluation depended vpon the worthines or measure of our faith and repentance but seeing that they depend not thereupon but vpon Gods free mercy and the worthinesse and sufficiency of Christs merits and obedience therfore though our faith be neuer so weake and our repentance but in small measure yet so they be true and vnfained not dissembled and hypocritical we may certainely be assured of our election and saluation for a weake faith doth apply Christ all his benefits vnto vs as well as a strong though not in so strong and perfect a manner as shal appeare hereafter But yet we must not content our selues with a small and weake measure but labour to growe vp from faith to faith till we become perfect men in Christ Seuenthly §. Sect. 9. The sight of our imperfections no cause why we should doubt of our election they obiect that though there were no cause of doubting so long as we looke vpon Gods mercy and truth in his promises and Christs obedience and merits yet at least there is cause of doubting when we looke vpon our selues and finde our great indisposition to perfourme the condition of faith and repentance which God requireth of all who shall be partakers of his promises and our manifolde imperfections and great vnworthines of the least of Gods mercies And thus these iugglers play fast and loose making their faith like vnto the ignis fatuus or going fire which interchangeably sometimes shineth cleerely and sometimes vanisheth and leaueth behind it nothing but blacke darknesse But let vs constantly oppose our selues against such inconstancie and in no wise admit of such mutable variety in our faith which maketh it more changeable than the Moone which one while shineth with full bringhtnesse and in small distance of time cannot be discerned and to this end let vs know first that though in our selues wee be not worthy of the least of Gods mercies yet our vnworthines maketh vs not vncapable of the greatest for al Gods benefits are his free gifts which he promiseth and bestoweth without any respect of our worthines or deserts of his meere grace and vndeserued loue and therfore as when we are most worthy in our own conceit there is no reason why we should presume the more so when wee finde our selues vnworthie there is no cause why wee should hope the lesse or be more weakly assured of Gods promises for as they are not made vpon the condition of our worthinesse so they are not disanulled and made voide by our vnworthinesse otherwise no man liuing could haue assurance of them seeing all men liuing are vnworthie of them But the Lord hath made al his promises vnto vs in Christ who was sent to bee our Mediatour to the end that wee who were altogether vnworthie in our selues might be made worthie in him of all Gods mercies and benefits And therefore whosoeuer lay hold vpon Christ with a true though a weake faith and bring foorth the fruites thereof in repentance they may certainly bee assured of their election and saluation notwithstanding their vnworthinesse Secondly wee are to know that our faith doth not respect our selues in our selues neither are wee the obiect thereof but Christ and his merits and obedience whom our faith doth not behold standing aloofe of as the Papists dreame but as hee is vnited vnto vs and become our head and we his members so as now we cannot look vpon our selues but we must looke vpon Christ because hee is in vs and we in him And therefore when wee consider the greatnesse of our sinnes we despaire not because now we look vpon them as they are translated from vs and laid vpon Christ who hath fully satisfied his fathers iustice by his alone and al-sufficient sacrifice vpon the crosse when we consider our imperfections we doubt not of Gods promises because they are couered with his perfect righteousnesse when we consider our vnworthinesse wee are not discouraged seeing by communicating of Christs worthinesse wee are made worthie when wee consider that in our selues wee are subiect to the curse of the law the anger of God and eternall condemnation wee are neuerthelesse assured of euerlasting life and saluation because we are vnited to Christ our head who hath taken away our curse and nailed it to his crosse borne his fathers displeasure to reconcile vs vnto him and was condemned and suffred death to free vs from death and condemnation and to make vs heires of life and saluation So that now we behold the huge debt of our sinnes as it is discharged and cancelled with his merits and full satisfaction we behold our imperfections but as perfected by his perfections wee looke vpon our vnworthinesse but as it is ennobled with his worthinesse when we set before vs the curse of the law the anger of God and sentence of condemnation wee consider them as taken away and swallowed vp of Christs death and full obedience because now wee are vnited vnto Christ and hee is become ours that wee might become his hee hath taken vpon him our sinnes and vnworthinesse that hee might make vs partakers of his righteousnesse and worthinesse And therefore that which God hath wisely ioyned together let not our faith fondly separate for if it bee vnlawfull in carnall mariages then much more in the spirituall mariage betweene Christ and his Church But let vs looke vpon our selues not in our selues but as wee are vnited vnto Christ and then our selfe-worthinesse of hell and destruction will not abate our assurance of life and saluation Eightly §. Sect. 10. Heretikes and worldlings boasting of faith no cause why those should doubt who truly beleeue they obiect that euery heretike epicure and worldling continuing in their sinnes and wickednesse may faine vnto themselues such a perswasion of the certaintie of election but this is nothing to
withstand their force and violence That if wee will withstand the former tentation wee must not rest on our owne righteousnesse they must not rest in themselues desiring in whole or in part to be iustified by their legall righteousnesse neither must they measure out vnto themselues Gods mercies according to their owne merites and worthinesse they must not looke onely vpon Gods iustice and vppon that exact obedience which the law requireth of them nor yet vpon those fearefull punishments which by their sinnes they haue iustly deserued for then Sathan will easily attaine vnto his purpose and speedily bring them to desperation and vtter destruction But they must goe out of themselues and reiecting their owne righteousnesse as altogether imperfect insufficient they are to rest and relie themselues vppon the alone righteousnesse and obedience of Christ Iesus as being in it selfe all sufficient both for our iustification and saluation And as they haue one eye on Gods iustice to keepe them from secure presumption so they must haue the other firmly fixt on his infinite mercy to preserue them from falling into desperation as they haue one eye on the law to humble them and to bring them out of themselues to Christ so they must haue the other eye on the sweet and comfortable promises of the Gospell to comfort and rayse them vp Finally as on the one side they behold the curse of the law and the eternall torments prepared for the wicked so on the other side they must stedfastly looke vpon the righteousnesse death and obedience of Christ and also vpon those euerlasting ioyes which by his precious bloudshed hee hath purchased for them And if thus being truely humbled and brought to vnfained repentance they goe out of themselues and reiect their owne righteousnesse resting and relying vpon the alone righteousnesse of Christ for their iustification saluation they may most certainly assure themselues that they haue in Christ satisfied Gods iustice are by his death reconciled vnto him that they are freed from the curse of the law and from the wrath of God that their scarlet sins are made as white as wooll all their imperfections perfected by Christs righteousnesse and obedience that they are acquitted from the sentence of condemnation and deliuered from the fearefull torments of hell § Sect. 3 But forasmuch as those who labour vnder the burthen of their sinnes Reasons to perswade the weake Christian of the forgiuenesse of his sinnes and are continually vexed and mooued to desperation by Sathans most subtiland violent tentations are not so easily perswaded that their sins are forgiuen them they reconciled vnto God in Christ therfore I will set down some arguments whereby all those who truly repent that is sorrow for their sinnes past and desire and indeauour to forsake them in the time to come and withall going out of themselues doe earnestly hunger after Christ and his righteousnesse and rest and relie vpon him for their saluation may haue full assurance that their sinnes are forgiuen them and that they are in Christ reconciled vnto God and receiued into his loue and fauour The first argument drawne from Gods mercy The first argument to assure all of the pardon and forgiuenesse of their sinnes who will come vnto him may be drawne from his mercy which is one of his properties and attributes so often attributed vnto him in the scriptures Exod. 34.6.7 God thus describeth himselfe The Lord the Lord strong mercifull and gracious slow to anger and abundant in goodnesse truth 2 reseruing mercy for thousands forgiuing iniquitie transgression and sinne Out of which place that famous godly learned man H. Zanchius hath obserued matter fit for our purpose Zanch. de Attrib l. 2. cap. 1. q. 2. therefore it shall not be amisse to set downe his owne words For besides saith he that the essence of God is only one that eternal most simple most perfect liuing immortall inuisible incorruptible infinite omnipotent most wise he is also wholy most good in whom nothing is wanting a louer of men most meeke most gentle slow to anger most ready to forgiue iniuries most patient most true most righteous most iust most faithfull in performing his promises finally hee is nothing els then the soueraigne goodnesse and the chiefe clemencie as he hath described and liuely deciphered himselfe Exod. 34. and elsewhere And therefore we must note although anger be attributed vnto God yet notwithstanding it is in God nothing els but the chiefe goodnesse and iustice whereby he abhorreth euill and according to his iust iudgement doth at length punish it if it be not amended by his long suffering and patience This herehence manifestly appeareth because speaking of reuenge or taking punishment which is an effect of anger he doth not say that he doth presently inflict punishment or that hee is so ready to inflict it as to shew mercy but hee saith that hee is slow to anger Sign fying by this maner of speach that he is of his owne nature alwayes most ready to shew mercy to graunt pardon to be beneficiall but not so ready to take punishment but is forced here vnto as of himselfe vnwilling through our impenitencie Hereunto also appertaineth that ancient forme of prayer O Lord whose propertie is alwaies to haue mercy and forgiue Esa 28.21 2. Sam. 5. 1. Chro. 14. Ios 10. Herehence also we read in Esai ch 28.21 The Lord shall stand as in mount Perazim hee shal be angry as in the valley Gibeon That he may doe his worke his strange worke that he may effect his act his strange act that is he shall inflict the like punishments in his iust anger vpon his rebellious people which hee exercised vpon his wicked enemies the Philistines in mount Perazim when as he ouerthrewe them by his seruant Dauid and vpō the Amorites in the valley of Gibeon when as he smote them with stones from heauen Where the Prophet maketh a twofold kind of Gods workes his proper and strange works The proper worke of God is to shew mercy and to spare or forgiue his strange worke is to be angry and to punish And therefore whereas hee calleth that the proper worke of God and this his strange worke he plainely teacheth that mercy goodnesse long suffering are according to the nature of the deitie but that to be angry is diuers from Gods nature Yea which is more hee maketh it not his worke that is to say he is angrie that afterwards he may bring his worke to passe that is that he may haue mercie and preserue for whilest saith the Apostle wee are iudged of the Lord we are chastened that we should not be comdemned with the world 1. Cor. 11.32 And what doe these things teach vs but that the nature of God is nothing els then goodnesse 1. Cor. 11.32 mercy loue especially of men patience benignitie and most farre and remote from all vniust seueritie cruelty tyrannie and pride
who would not laugh at such ridiculous follie for therefore he should more earnestly desire and more thankfully accept of his friendes offred courtesie because himselfe is tyred pressed downe and altogether vnable to beare this intollerable waight but such and greater follie doe they commit who being pinched and oppressed with the heauie burthen of their sinnes doe through their infidelitie refuse the healpe of Christ offering himselfe to release and ease them vnder this pretēce because their burthen is ouer heauie for because to them it is intollerable therefore they should rather goe vnto Christ and ernestly desire to be eased and released seeing hee is not onely able for his power is omnipotent but also most willing for he hath most gratiously promised and freely offred his helpe That the price which Christ hath paid for our redemption farre exceedeth all our sinnes Moreouer we need not to doubt of the sufficiencie of the price which our Sauiour hath paid for our redemption for it is of infinite value and of more vertue and power to iustifie and saue then all the sinnes of the world to condemne and destroye so that though wee were the greatest sinners that euer liued yea though the waight of all sinne which euer in the world hath beene cōmitted did lie vpō vs yet the meritts of Christ and the price which hee paid for our redemption doe farre exceede them and if we come vnto him by a liuely faith resting vpon him alone for our saluation hee will surely ease vs of this intollerable burthen And therefore though the grieuousnesse of our sinnes shoulde increase our repentance yet they should not diminish our faith and assurance of pardon and forgiuenesse for though our debt were neuer so great our suerty Christ Iesus hath paid it to the vttermost farthing though our sinnes are neuer so many and grieuous our Sauiour hath borne them all vpon the crosse in his owne bodie and fully satisfying Gods iustice for thē 1. Pet. 2.24 hath freed and deliuered vs from this heauie burthen Though wee were neuer so deepely inthraled in the bondage of our spiritual enemies yet our almightie redeemer hath freed vs out of captiuitie hath paid a sufficient price for our raunsome and though we had no right or interest in the kingdome of heauen yet our sauiour hath dearely purchased it for vs by his precious death and bloudshed and therefore seeing in Christ we haue fully satisfied Gods iustice and fully merited the pardon of our sinnes seeing in him wee haue not onely paied our debt but also giuen a sufficient price for the purchasing of eternall happinesse wee neede not to make any doubt of the pardō of our sins and of possessing of our heauēly inheritance for the Lord cannot in iustice hold that from vs which of right appertaineth vnto vs nay we may assure our selues that though he could yet he would not for who can imagine that the Lord who of his bountious liberallitie giueth vnto vs more then wee can deserue or desire will keepe from vs that which of right appertayneth to vs that he for his own names sake without any respect of our works or worthinesse freely multiplieth his benefites vpon vs should with hould our rightfull inheritance in his heauenly kingdome from vs which our sauiour Christ hath purchased for vs by his pretious death bloudshed and therefore seeing wee haue vndoubted right to the pardon of our sins because Christ Iesus hath satisfied for them iust title to our heauenly inheritāce which our Sauiour hath purchased for vs with so deare and all-sufficient a price let vs in the name of Christ goe bouldly vnto the throne of grace desiring a generall acquittance of that debt which is alreadie paid nay let vs not feare to approach the throne of Gods seuere iustice and to claime our heauenly inheritance which Christ hath so dearly purchased § Sect. 4 Furthermore we are to consider that our sauiour and redeemer is so gratious and bountifull so rich in mercy That Christs power mercy and merites is more manifested by forgining greeuous sinners and so full of all power vertue and perfection that our sinnes should not discourage vs from comming vnto him for the more miserable wretched sinful we are the more fitt subiects we are whereupon he may exercise and shew the infinite riches of bounty mercy vertue and all sufficiencie If we were but a little soyled with sinne it were not so great a matter to make vs cleane but when wee are most filthily defiled and our polution is ingrayned in vs as it were with a scarlet die when our vncleane corruptiō sticks as fast to our soules as the Ethiopian blacknesse to their skins then is the vertue of the excellent lauer of Christs bloud sufficiently manifested when as he purgeth vs and maketh vs cleane washing away all our filthy corruptions and making our scarlet sinnes as white as snow Our sauiour Christ is our spiritual physitiō who can as easily cure desperate diseases euē the remediles consumptiō the dead apoplexie the filthy leprosie of the soule as some small maladie or little faintnes neither is he only able but also as willing to vndertake such desperate cures as the least infirmities because his skill will be the more manifest and his praise the more extolled for the more desperate the disease is the more it argueth his cūning who helpeth it and the more cōmendations he shal receaue who effecteth such a cure And therefore though our diseases are most daungerous desperate yet let vs resort to this our heauenly physitiō for the more desperate the cure is the more fitt occasion shall he haue of shewing his neuer failing skill and of aduancing his immortall praise He is our heauenly surgeon euen the good Samaritane which powreth the soueraigne oyle of his grace and the pretious baulme of his bloud into our woūded soules therfore the more greisly our wounds are the more praise and glory he getteth in curing them the more is the vertue of the soueraigne salue of his bloud manifested to all the world by healing of them Though therefore our soules are most filthy polluted yet if we come to Christ he will surely wash purge vs for to this purpose he suffered his precious water and bloud to issue out of his side that thereby as with a liuing and cleare streame issuing from a most pure fountaine he might cleanse vs from al our sins and wash away all our filthy corruptions though we are most desperatly sicke let vs come vnto our spirituall physition for he can cure the most remedilesse diseases as perfectly and as speedily as the most small infirmitie and faint weaknesse though our soules are wounded euen to the death with the deepe pearcing and deadly impoysoning sting of sinne yet let vs seeke helpe of this our heauenly surgeon who with the precious baulme of his bloud can as easily heale the most dangerous woūds as small
scratches or little cutts Neither is he more able then willing for hereby his vertue and power his loue and bountie is the more manifested to his endlesse and immortall prayse That those who doubt of the remission of their sinnes derogate from the vertâ—â— of Christs merites But if we thinke our soules so filthy that he cannot purge them what doe wee els but derogate from the vertue of his bloud if we will not goe to this heauenly Phisition to craue his helpe because our sicknesse is grieuous and dangerous what doe we els but call his skill into question If wee will not shew our wounds because they are griesly what doe we els but notably detract from the cunning of this our spirituall surgeon and doubt of the vertue and efficacie of the pretious baulme of his bloud Whereas on the other side if we see our polluted filthinesse and yet goe vnto Christ that we may be washed and cleansed we acknowledge the vertue and excellencie of the spirituall lauer of his bloud if wee plainely discerne that our sicknesse is desperate and yet goe to our soules Physition not doubting of recouery we thereby extoll our Physitions skill if our woundes be in themselues griesly and incurable yet we resort to our heauenly Surgeon to be healed of them wee cannot more commend his all sufficient cunning And therefore seing it is in these our extremities to our Sauiour Christ most honorable and acceptable and to our selues most profitable and full of comfort if we come vnto Christ not doubting of his helpe let vs not pretend excuses eyther because we are vnfit vnworthy or in a desperate state for by thus aggrauating our owne remedilesse misery we extenuate and call into question Gods mercy and Christs al-sufficiency wee spoyle him of his honour glorie our owne soules of all ioy consolation § Sect. 5 Secondly we may gather firme assurance of the pardon of our sinnes from the offices of Christ That the offices of Christ giue vs assurance of the remission of our sinnes And first in that he is our Prophet for first he is our prophet who hath reuealed vnto vs all the will and counsayle of his father he hath declared vnto vs the mysterie of our redemption and the meanes of our saluation how we may attaine vnto the remission of our sinnes and how wee may come out of that miserable and wretched estate in which we are by nature and attaine vnto eternall happinesse he it is who by the bright beames of his word doth illuminate our vnderstandings and by the operation of his holy spirit doth cause the seales of ignorance to fall from our eyes Giuing knowledge of saluation to his people by remission of sinnes He is that glorious and bright shining day starre which from an highe hath visited vs to giue light vnto them who sit in darkenesse and in the shadow of death and to guide our feete into the way of peace If therefore we will walke in the way which he sheweth vs and vse those meanes which hee reuealeth vnto vs in his Gospell namely turne vnto God by vnfained repentance and beleeue in him by a liuely faith wee shall not need to feare our sinnes though neuer so grieuous and manifold for this our heauenly Prophet hath truely reuealed vnto vs a plaine way how wee may come out of our sinnes and be reconciled vnto God how we may be adorned with the glorious robe of his righteousnesse and bee made partakers of all his merites how we may become of the children of wrath and firebrands of hell the children of God and heires of heauen And therefore let vs walke in this way and assure our selues that wee shall come to the iourney end of our desires for truth it selfe is our guide so that we need not to doubt of the way § Sect. 6 Secondly our sauiour Christ is our high priest ReasoÌ„s drawn from Christes priesthood who hath offered vp vnto his father an all-sufficient sacrifice and full satisfaction for our sinnes whereby Gods iustice is fully satisfied and his wrath appeased who also sitting at the right hand of his father continually maketh intercession for vs. The sacrifice which this our high priest offered was himselfe as the apostle testifieth Heb. 9.26 euen his body to be crucified and his bloud to be shed for the putting away of our sinnes the which oblation was offred on the altar of his diety which sanctified the sacrifice gaue vnto it such sufficieÌ„cy and valew that it was a perfect price ful satisfaction for the sins of al the faithful as the apostle witnesseth 1. Ioh. 2.2 Hee is the propitiation for our sinnes and not for ours only but for the sinnes of the whole world Seeing therefore this our high priest hath giuen himselfe for vs euen his body to be crucified and his bloud to be shed to this end that it might bee a propitiatorie sacrifice and full satisfaction for our sinnes and seeing he was once offered to take away the sinnes of many as the Apostle speaketh Heb. 9 28. wee need not doubt of the remission of our sinnes if wee come vnto him by a liuely faith for to this end hee hath shed his bloud that he therby might offer vnto God a full satisfaction for our sinnes and purge away all our wickednesse and therefore if hee should not attaine vnto his end that is if hee should not satisfie Gods iustice and appease his wrath by purging and takeing away all our sinnes his precious bloud should be shed in vaine § Sect. 7 Moreouer he is our mediatour and intercessour ReasoÌ„s drawn from Christer intercession who continually sitteth at the right hand of his father making intercession for vs by shewing and pleading his owne meritts righteousnesse and obedience whereby hee pacifieth his fathers displeasure and worketh vs into his loue and fauour And this the apostle witnesseth Rom. 8.34 It is Christ which is dead yea or rather which is risen againe who is also at the right hand of God and maketh request for vs. So also Heb. 9.24 it is said that our high priest Iesus Christ is entred into heauen to appeare in the sight of God for vs. and the Apostle Iohn sayth 1. Ioh. 2.1 If any man sinne wee haue an aduocate with the father Iesus Christ the iust and hee is the propitiation for our sinnes neither need wee to doubt of his effectuall dealing for vs for if hee loued vs so dearely that hee spared not to giue his precious life for vs there is no question but he wil be exceeding earnest in making request for vs neither will hee be sparing in wordes who hath not spared his dearest bloud And therfore seing our high priest doth continually make intercession for vs wee need not to doubt but that hee will obtaine his suite and procure the pardon of our sinnes and his fathers loue and fauour Especially considering that hee intreateth nothing which hee hath not deserued
and by his death purchased for vs and consequently when like an aduocate hee pleadeth his full payment of our debt and alleadgeth his all sufficient meritts and sufferings God cannot in his iustice but graunt his most lawfull request considering also that he maketh his suite not to a stranger or some common friend who will either preuent his suite with a strange and sterne countenance or denie it with some vaine excuse but vnto his most gratious dearely louing father who willingly harkeneth vnto and redily graunteth all his requests And this our Sauiour himselfe testifieth Ioh. 11.41 father saith he I thanke thee because thou hast heard me 42. But I knowe thou hearest mee alwaies c. And therefore considering Christs merit in deseruing and Gods mercie in graunting Christs importunitie in asking and his fathers facilitie in yeelding seeing hee that intreateth for vs loued vs so intirely that hee dyed for vs and will vndoubtedly bee most earnest in soliciting our suite and hee who is intreated so hartily affecteth vs that he spared not to giue vnto vs his onely begotten and dearely beloued sonne that by his death he might purchase for vs euerlasting life let vs shake of all doubting and goe bouldly vnto the throne of grace that wee may receiue mercie and finde grace to helpe in time of need as the Apostle exhorteth vs Heb. 4.16 For our good high priest is able perfectly to saue them who come vnto God by him Reasōs drawn from Christes kingly office Mat. 11.25 seeing hee euer liueth to make intercession for them as it is Heb. 7.25 § Sect. 8 Thirdly as our Sauiour Christ is our prophet and priest so likewise he is our king and this also may assure vs of the pardon and remission of our sins if we will come vnto him for hee who is our aduocate is also our soueraigne hee that is our mediatour is our iudge hee that intreateth for vs hath power in his handes both to obtaine and graunt his owne suite hee that gaue his life a ransome for our sinnes hath all power in heauen and earth committed vnto him so as he is able to remit all our sinnes and to blot out all our iniquities for now the father iudgeth no man but hath committed all iudgment vnto the sonne as himselfe testifieth Ioh. 5.22 and euen when he was vpon the earth he excercised this authoritie as appeareth Matth. 9.2 whereas hee saith to the sick of the palsie Sonne bee of good comfort thy sinnes are forgiuen thee For which being chalenged hee defendeth his regall priuiledges affirming ver 6. that the sonne of man hath authoritie euen on earth to forgiue sinnes Now what can bee more comfortable vnto any soule wounded with sinne then the consideration of this vndoubted truth For seeing our Sauiour who so tenderly loued vs that hee spared not to giue his owne most precious bloud for the price of our redemption hath all-sufficient power in his owne handes to saue and deliuer vs out of the handes of all our enemies who can imagine that hee will suffer vs to bee lost whom he hath so dearely bought seeing he gaue his life to purchase for vs the remission of our sinnes who can doubt that hauing thus dearely purchased it hee will not bestowe it and so suffer his bloud to be spilt in vaine seeing he was content for our sakes to indure all miserie mockings reuilings whipping crucifying death it selfe the anger of his father more bitter then death to this end that by all these his sufferings he might procure the remission of our sinnes euerlasting life and that when we were rebellious traitours who did flee away from him who can make any question but that now hee will bestow these inestimable benefits which he hath of purpose bought for vs they being in his owne power and custodie if like humble seruants and penitent children we turne vnto him and implore his grace if a malefactour had a deare friend who loued him so intirely that he would not spare to giue his whole substance to procure his pardon would this miserable offendour feare death or condemnation if he were assured that now his pardon were in his friends hand and that the matter were by his Prince referred to him as vnto a supreame iudge absolutely to determine what hee will But our Sauiour hath not giuen goods or gold or any corruptible thing but euen his owne most pretious body to be crucified his bloud to be shed that by this inestimable price he might purchase our pardon of God our soueraigne king now he hath the law in his own hands and is appointed of God for our supreame Iudge to acquit vs at his owne pleasure who therefore can make any doubt of grace and pardon seeing his iudge is his Sauiour who hath loued him so dearely that to this end he hath shed his precious bloud that he might procure for him the remission of his sinnes and euerlasting happinesse and therefore if he would not sticke to buy it at so high a rate how much more hauing bought it onely for this purpose will he now bestow it if we seeke vnto him and earnestly desire to bee partakers of his grace and mercy § Sect. 9 Reasons drawne from Christs promises confirmed by experience Moreouer as this our most gratious king and louing Sauiour hath sufficient power to pardon all our sinnes and in respect of his inestimable loue is most certainely willing to blot out all our wickednesse if wee repent and come vnto him so also he hath bound himselfe hereunto by most free and faithfull promises Matth. 11.78 Come vnto me all ye that labour and are heany laden and I will ease you Iohn 3.36 Hee that beleeueth in the Sonne hath euerlasting life And Ioh 6.37 He hath assuredly promised that whosoeuer commeth vnto him he will not cast away These and many such like gratious promises he hath made of the performance wherof we need not to doubt especially considering that he gaue continuall experience in his practise here on earth of his loue goodnesse mercy and trueth for who euer came vnto him with any lawful suite and receaued a repulse who euer intreated his help was abādoned who euer asked any thing of him which was profitable for him to receiue and did not obtaine his suite whatsoeuer sicke came vnto him receaued their health whatsoeuer lame desired his helpe receaued their lims whatsoeuer blind resorted vnto him receaued their sight whatsoeuer sinner implored the forgiuenesse of his sinnes receaued full remission and pardon Yea so gratious mercifull and louing was this our king and redeemer that he preuented his poore miserable subiectes with his grace and sought all occasions of extending his loue and mercie towards them giuing vnto them more then they desired the sicke of the paulsie comming vnto him not onely was cured of his disease but also receaued the remission of his sinnes Matth. 9. Zacheus desired but to see his face and
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
as the Apostle speaketh 1. Ioh. 2.2 1. Ioh. 2.2 Seeing therefore our debt how great soeuer it be is already discharged and our sinnes how outragious soeuer they be are fully punished long agoe in our Sauiour Christ and seeing God himselfe who hath receiued this debt and taken this punishment is of infinite iustice and mercy why should we now despaire of pardon Nay why should wee not most certainely be assured that the roull and reckoning of our sins how long soeuer it be is quite blotted out and cancelled so as they shall neuer againe be laid to our charge § Sect. 4 Fourthly The 4. means to consider that desperation is a most haynous sin 1. Ioh. 5.10 wee are to consider that desperation it selfe is a most hainous and outragious sinne for it causeth men to denie Gods truth in his promises to account him a liar as the Apostle plainely speaketh 1. Ioh. 5.10 Hee that beleeueth not God hath made him a liar because he beleeued not the record that God witnessed of that his Sonne it maketh them to denie the infinitenes of his mercies as being ouermatched with the multitude of their sinnes and the sufficiencie of Christs merites as though they were not a full satisfaction for their horrible offences yea it maketh them to denie Gods iustice in thinking that he will punish that sinne againe in them which hath already beene punished in Christ and exact that debt which he hath already discharged Now to denie the truth mercy and iustice of God is to denie God himselfe for his attributes are his essence the truth of God is the true God the mercy of God is the mercifull God and the iustice of God is the iust God So that he who despaireth falleth into the most horrible and capitall sinne of Atheisme euen the highest degree of wickednesse and therefore more hainously offendeth God by this sinne alone then by all his other sins whatsoeuer though they appeare neuer so monstrous and abominable in his owne eies For example the sinne of Cain in despairing of Gods mercy was far more horrible then his mōstrous sinne which he cōmitted in murthering his owne brother the sinne of Iudas in despairing of Gods mercy was without comparison greater then his sinne in betraying his Lord and maister in a word to commit Idolatrie blasphemy murther adultery such like are hainous sinnes but vtterly to despaire of Gods mercy is greater then they all Though then wee haue committed other horrible wickednes against the Lord yet in no case let vs despaire for this were to adde sinne vnto sinne and to clogg our consciences more with the last then with all the former til with their intollerable waight they presse vs down vnto hell you would count him worse then madd who being oppressed with a heauy burthen should in stead of vsing other meanes to ease himselfe adde thereunto a double or treble waight till hee were pressed downe groueling vnto the earth but assuredly such and greater madnesse it is when wee feele our consciences clogged with a heauy burthen of sinne in stead of seeking ease in comming to Christ by a liuely faith to fall into vtter desperation and thereby to add a treble waight to the already intollerable burthen of sinne which lieth vpon our consciences vntill they be pressed down into the torments of hell Euery one would esteeme him a most desperate wretch who hauing offended such a gratious Prince as would most surely forgiue him vpon his vnfained sorrow for his fault should in stead of humbling himselfe and asking pardon desperately refuse his Princes mercy and with all denie his truth in his promises his mercy iustice and euen disauow him for being a lawfull Prince But such and much more wickednesse doe they desperately commit who hauing offended God by their grieuous sinnes who is so gratious mercifull that he would most certainely forgiue them vpon their true repentance in stead of humbling themselues by vnfained sorrow doe desperately refuse to bee partakers of his mercy and not onely so but deny the infinitenes of his mercy iustice truth in his promisses and consequently his godhead and being And therefore when the waight of sinne pressing vs Sathan perswadeth vs to despaire of mercy and forgiuenes let vs in any case resist this tentation and boldly say vnto the tempter it is inough and too much that I haue offended my gratious God with my other sinnes though I doe not ad thereunto this sin which is greater then all the rest the waight of my other wickednesse is already too too heauy vpō my conscience therefore farre bee it frō me to load it with a farre more vnsupportable burthen I haue already too much dishonoured my good God by my horrible sinnes and therefore I will in no case more dishonour him now then in committing all my other sinnes by denying his mercie iustice truth and euen the godhead it selfe for what were this but being alreadie in a burning feauer to cast my selfe into the fire or being gone ouer the shooes in the filthie puddle of sinne to plunge my selfe ouer head and eares and euen to drowne my selfe in the bottomelesse gulfe of desperation nay rather now I will breake of my sinnes by vnfained repentance and turne vnto the Lord whom I haue offended assuring my selfe that his mercies are infinite and therefore he is readie to forgiue and the merites of Christ a full satisfaction for all my sinnes though many and hainous and therefore in him I may bouldly chalenge forgiuenesse as a thing of right appertayning to me And thus are wee to resist Sathans tentations and though wee be often foyled yet to rise againe in no case suffring him to plucke out of our hand the shield of faith though he hath disarmed vs of the brest-plate of righteousnesse for if once we be depriued of this part of this spirituall armour wee shall lie open to all his blowes and thrusts vntil we be wounded to the very death § Sect. 5 But most lamentable it is to see the greeuous miserie of poore humbled sinners whereinto they are brought through the violence of Sathans tentations Though the afflicted conscience abhorreth other sinnes yet it easily inclyneth to desperation for howsoeuer feeling the heauie waight of their other sinnes they earnestly desire to be freed frō thē howsoeuer being tormented with the greeuous smart of their other wickednesse they hate and abhorre it yet they easily suffer themselues to bee plunged into desperation with euery friuoulous tentation and quietly offer their hands to be manacled and bound in these giues of hell without resistance But let all such stirre vp themselues and gather their oppressed spirites togeather saying to their owne consciences I hate and detest from my heart my former wickednesse and shall I now entertaine a sinne more horrible then all the rest the burthen of my other sinnes oppresse me and make me earnestly to desire ease and shall I adde a loade farre more
intollerable to my afflicted conscience I am filled with shame and confusion because by my former sinnes I haue dishonoured my gratious God and shal I continue more to dishonour him by doubting of and denying his mercy iustice and truth in his promises I haue heretofore with Iudas betrayed my Sauiour Christ vnto the death yea and with my sinnes I haue whipped mocked and crucified him and now hee hauing made full satisfaction for my sinnes and called me vnto him that he may ease me of this intollerable burchen should I with Iudas refuse to come desperately cast of al hope of mercie and become mine owne hangman be it farre from mee nay as I hate all other sinne so let me hate this aboue all the rest as being more hainous then al the rest as I desire to be eased and freed from the heauie burthen of other my wickednesse so I will with all my power resist Sathan when he seeketh to loade me with this loade of desperation as being farre more intollerable heretofore I haue dishonoured God by my sins but now I will giue him glorie in beleeuing and acknowledging his infinite mercie goodnesse iustice and truth in his promises and seeing by my sinnes I haue crucified the Lorde of life I will not ad hereunto this outragious wickednesse to trāple his pretious bloud vnder my filthie feete as a thing vnholy and of no worth neither will I through my vnbeleefe make it to be spilt in vaine but now with all care and conscience I will gather it vp as a most precious balme and with the hand of faith apply it to those greisly gashes and deepe woundes which sinne hath made in my soule and conscience and with this spirituall lauer I will washe my poluted soule till it bee throughly purged from all vncleanesse And seeing I haue depriued my soule of that inherent righteousnesse wherewith it was indued by creation now I will apply thereunto a farre more excellent righteousnesse by the hand of faith euen the righteousnesse of Iesus Christ God and man wherewith being adorned I may boldly offer my selfe into the presence of my heauēly father receiue the blessing of euerlasting happines § Sect. 6 Lastly we are to consider that as desperation is a sinne in it owne nature most grieuous That desperation is a sin most pernitious so also it is vnto our selues most pernitious for whereas other sinnes make vs worthy of the torments of hell and eternall condemnation this as it aboue al the rest intitleth vs vnto the right of this hellish inheritance so also it entreth vs into the most certaine and present possession thereof euen whilest we liue vpon the earth For what are the torments of a despairing conscience but the flashings of hell fire and what are their blasphemies which they vtter against God and their impatient cursinges of their accursed selues but the yelling cries of damned soules And therefore if we would not cast our selues into the iawes of hell if wee would not whilest we liue beginne to die an euerlasting death let vs in no case suffer our selues to bee plunged with the violence of Sathans tentations into this bottomelesse pitt of vtter desperation § Sect. 7 Yea will the afflicted soule say but how should I auoyde it That wee must hope against hope beleeue against beliefe seeing I am forcibly pressed into it with the intollerable waight of my sinnes and with the sense and apprehention of Gods fearefull wrath and displeasure feeling no comfort nor assurance that euer I shall receiue pardon to which I answere that yet in no case they are to despaire but to hope against hope and to beleeue against beliefe and as it were from the bottome of hell to cast vp the eye of faith into heauen laying hold of Gods mercies and Christs merites knowing that faith is of things not seene neither with the bodely eye nor with the eye of reason and that the Lord seemeth often to hate those whome in truth hee dearely loueth For so long as wee beleeue Gods promises and haue some hope that our sinnes are eyther pardoned or at least pardonable there is certaine comfort but when as all hope is cast of and that we reiect all Gods promises through vnbeliefe and fall into vtter desperation there nothing remaineth but most certaine destruction when sinne lieth vpon vs it no question exceedingly vexeth vs with the torments of conscience but if we despaire we presently in stead of obtaining ease cast our selues into the torments of hell the panges of conscience caused by the sense of the heauy burthen of sinne are a good meanes to bring vs to Christ that we may be eased of this burthen but despaire stayeth vs in the midway and vtterly debarreth vs from euer being partakers of Christ or any of his benefits And therefore though the burthen of sinne be neuer so irkesome and grieuous yet let vs be contented to beare it till we come vnto Christ for ease let vs beware in any case that we doe not faint through impatiencie and want of hope and so fall into desperation for so shall wee but increase the waight of our sinnes in exceeding measure which already we thinke an intollerable burthen and consequently our horrour of conscience so shall we bring our selues from a doubtfull or rather hopeful state to most certaine and present destruction so shall wee change our temporarie griefe for that which is euerlasting and the terrours of conscience for the torments of hell so shall that which wee most feare and flee presently ouertake and ouerwhelme vs for whilest in an horrible maner we feare the paines of hell we cast our selues into them by falling into vtter desperation as if a man for feare of death should cut his owne throate or for feare of hanging should drinke some deadly poyson whereby they are presently tormented with that which they fearefully abhorred and choose rather to bee oppressed with the euill they feared then any longer to indure the feare it selfe Which howsoeuer it may carry some shew of reason in vndergoing a momentany and temporarie death wherein oftentimes the feare is more intollerable then the paine feared yet it is extreame madnesse to plunge a mans selfe body and soule into the eternall torments of hell rather then for a time to indure the horrour thereof seeing this horrour and feare is but a small fleabiting in respect of those hellish punishments and as it were but a smoke of that eternall fire CHAP. XLVI Sathans tentations concerning smalnesse and weaknesse of faith answered § Sect. 1 ANd so much for answering those tētations There is no such perfect faith which is not assaulted with doubting wherby Sathan laboureth to perswade the afflicted Christians that they haue no faith wherewith if he cannot preuaile in the next place hee will tell them that their faith is so small if it be any at all so ouerwhelmed with doubting so vnfruitfull and so mixt with imperfections that it will
yet all true faith and sufsicient for saluation That so long as wee continue in this life our knowledge is but imperfect and vayled with much darknesse and ignorance for we know but in parte as euen the apostle speaketh in his owne person 1. Cor. 13.12 1. Cor. 13.12 And therefore our assent and perswasion must needs be imperfect and but in part and often assaulted with much doubting that howsoeuer faith and doubting are opposed in their owne nature yet notwithstanding they may be together in the same subiect in respect of diuers partes For wee are partly flesh and partly spirit and these two with their seuerall fruits do continually fight and striue one against the other and sometimes the flesh sometimes the spirit with their seuerall fruits get the vpper hand in the meane time both retaining their owne nature and properties howsoeuer they doe not so euidently appeare nor so powerfully worke their seuerall actions when the aduerse part preuaileth and hath put them to the foile for example faith which is a fruite of the spirit is continually assaulted by doubting which is a fruite of the flesh and proceedeth from the roote of infidelitie and sometime faith preuaileth and sometime it receiueth the foyle but yet at the same time howsoeuer wee cannot sensibly discerne it nor the actions thereof yet it retaines it owne nature and properties neyther is it depriued of his firmenesse constancie and certainty howsoeuer they be for a time couered hid out of our sight like the fire vnder the ashes or the Sunne vnder a cloud as before I haue said Though therefore we finde in vs much inconstancie and doubting yet let not Sathan perswade vs that these are of the nature and properties of our faith and that therefore our faith is not true but temporarie false and counterfaite for this inconstancie and doubting proceedeth not from faith and from the spirituall and regenerate part but from the flesh and the part vnregenerate and therefore howsoeuer it is assaulted and sometimes foyled by them yet in it owne nature it is true certaine and constant § Sect. 2 Secondly Sathans tentation groūded on the strong faith of some of Gods children answered he will suggest that the Saints mentioned in the Scriptures had most certaine strong faith in exceeding great measure that they brought forth cōtinually most notable fruits thereof were not subiect to such infirmities and doubting as wee feele in our selues To which we are to answere that this tentation is full of vntruth and hath no sound part in it for first we are to assure our selues that they fell into manifold doubtings and were subiect vnto innumerable infirmities and corruptions which are not specified in the booke of God neither was it fitte or expedient that it should be a register of all humane infirmities and of their manifold falls but onely that some should bee recorded for our warning that wee might more warily watch ouer our selues least wee should fall into the like sinnes and for our comfort also when wee are fallen in that our case is common with Gods dearest children in which respect the Scriptures is not wanting Looke vpon Abraham the father of the faithfull whose faith was so strong that he aboue hope beleeued vnder hope and you shall see that his faith notwithstanding was sometimes shaken with diffidence and doubting as when distrusting Gods gratious promisses made vnto him and not resting vpon his almighty power he was content to take vnto him Hagar his maide and commit sinne with her that so by his owne deuise he might make good Gods promisse and obtaine the blessed seed as though God could not perfourme that which he had spoken vnlesse he helped him by such vnlawfull meanes So where was the strength and constancie of Moyses faith when hee dishonoured God before the people in not beleeuing his word by shewing his impatiencie Numb 20.10.11 where was the strength and constancie of Dauids faith num 20.10 11. when he complaineth that he was forsaken that God had fayled in his promisses that he had forgotten to be mercifull and had shut vp his tender mercies in displeasure Psal 22.1 and 77.8.9 Or of Iobs faith when he cursed the day of his birth and accounted God his enemy Psal 22.1 and 77.8.9 who had set him vp as a marke against which he shot poisoned arrowes or of Ieremy when he likewise wished that he had neuer bene borne and bewraieth great impatiency Iere. 20. Ier. 20. Or of Ionas when he rebelled against Gods commaundement and fled from his presence or when after his miraculous deliuerie he murmured and vttered impatient speeches euen against God himself for the losse of a poore gourd which kept him from the heate of the sunne and when the Lord mercifully and mildly reproued him saying doest thou well to be angry for the gourd he stubbornely answered I doe well to bee angry vnto the death Ion. 4.9 Ion. 4.9 Or of the Apostles themselues when they fled away and forsooke their Lord and maister Iesus Christ for feare of worldly punishment and when after his death they would not beleeue the women reporting that hee was risen againe vntill their owne eyes had seene them Lastly though it be euident that diuers of the Saints mentioned in the Scriptures had a farre greater measure of faith and brought foorth much more plentiful fruits then we can discerne in our selues yet this is no good reason to prooue that our weaker smaller faith is no faith or vneffectuall for our saluation for this is an absurd consequence the Moone giueth much lesse light then the Sunne therefore it giueth no light at all one hand is farre greater then another therefore the lesser is not a true hand this man excelleth another in the vse of reason and therefore the other is vnreasonable because the diuers degrees in the quantitie of things doe not take away the truth of their being and existence so long as they be of the same nature and qualitie Besides as the holy ghost hath set downe examples of most strong faith in some of Gods seruants so hath he made mention of some who haue had but weake and little faith to the end that we should so labour to attaine vnto the highest degree as that in the meane time we be not vtterly discouraged with the lowest for example as he hath remembred the faith of Abraham who beleeued aboue hope vnder hope so hee hath not forgotten his weake faith who cried I beleeue Lord help thou mine vnbeliefe as he hath mentioned the faith of Iob who grew to this resolution Though hee kill me yet will I trust in him so he hath expressed also the faith of Nicodemus in knowledge weake and simple and in practise and profession cowardly and fearefull as hee hath set downe the strong faith of Paul who grew to this fulnesse of perswasion that nothing should be able to separate him from the loue of
that he purged it with the bloud of Christ from all sinne and adorned it with the rich robe of his righteousnesse The Apostle likewise saith that it is God who iustifieth him who in himselfe was vngodly Rom. 4.5 and 8.33 It is God who iustifieth who shall condemne The reason hereof is manifest because it is the Lord against whom we haue sinned as Dauid speaketh Psal 51.4 And he alone is our supreame iudge who hath authoritie to absolue or condemne vs and therefore he onely can giue vnto vs the pardon and remission of our sinnes and accept of vs as iust and righteous And this worke is not peculiar vnto any one person but is commune to the whole trinitie For God the father being fully satisfied by the full satisfaction righteousnesse and obedience of Christ the sonne applied vnto vs by the holy spirit doth pardon and forgiue vs all our sinnes and pronounceth and accepteth of vs as innocent and indued with perfect righteousnesse The motiue or impulsiue cause which moued the Lorde thus to iustifie vs was not any thinge in vs or out of him selfe but of his meere mercy and free good will wherewith hee hath loued vs from the beginning as it manifestly appeareth Rom. 3.24 Rom. 3.24 Where the Apostle sayth that we are iustified freely by his grace through the redemption that is in Christ Iesus and Tit. 3.5.7 Tit. 3.5.7 Not by the workes of righteousnesse which we had done but according to his mercie he saued vs by the washing of the new birth and renewing of the holy ghost 7. That being iustified by his grace we should bee made heyres according to the hope of eternal life The instrumentall causes are of two sorts first on Gods part the word and the sacraments whereby the Lord offreth conuaigheth sealeth and assureth vnto vs his mercie grace Christ Iesus with his merites righteousnesse and obedience the remission of our sinnes and euerlasting life Secondly on our part a true and liuely faith whereby wee receiue and apply vnto our selues the mercy of God Christ Iesus all his benefits resting vpon him alone for our saluation § Sect. 2 The materiall cause of our iustification is the actiue and passiue righteousnesse and obedience of Iesus Christ The material cause his inhaerent holinesse his fulfilling of the law his death sacrifice and full satisfaction So that we are not iustified by the essentiall righteousnesse of the godhead nor by our owne workes ioyned with Christs merites nor by any inhaerent righteousnes infused of God through the merites of Christ or by any other thing in our selues or any other meere creature but by the alone righteousnesse of our mediatour Iesus Christ God and man which is out of our selues and in Christ as the proper subiect thereof and not belonging to vs till by the spirite of God and a liuely faith it be applyed vnto vs and so becommeth ours Of the formall cause The formall cause of our iustification is a reciprocall imputation or transmutation of the sinnes of the beleeuer vnto Christ and of his righteousnesse vnto the beleeuer whereby it commeth to passe that the faithfull man hath not his sinnes imputed vnto him nor the punishment due vnto them inflicted on him because Christ hath taken vpon him the guilt and punishment and by making ful satisfaction vnto his fathers iustice hath obtayned the pardon and remission of al his sinnes And also is clothed with the glorious robe of Christ Iesus righteousnesse and so appearing before God both free from all sinne and indued with perfect righteousnesse hee is iustified reconciled and eternally saued And of this imputed righteousnes the apostle speaketh Rom. 4.5 Rom. 4.5 But to him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse 6. Euen as Dauid declareth the blessednesse of the man vnto whom God imputeth righteousnesse without workes saying 7. Blessed are they whose iniquities are forgiuen and whose sinnes are couered 8. blessed is the man vnto whom the Lord imputeth not sinne and 2. Cor. 5.19 2. Cor. 5.19 For God was in Christ and reconciled the world vnto himselfe not imputing their sinnes vnto them c. 21. For hee hath made him to bee sinne for vs which knewe no sinne that wee should be made the righteousnesse of God in him And the Apostle affirmeth 1. Cor. 1.30 That Iesus Christ is made vnto vs of God wisdome 1. Cor. 1.30 righteousnesse sanctification and redemption So that now Christs righteousnesse is our righteousnesse his obedience our obedience his merits our merites as certainely perfectly and effectually euen as if we our selues had bene most innocent fulfilled the law or made full satisfaction to Gods iustice By which it appeareth that in respect of our selues wee are iustified freely of Gods meere mercy grace without any respect of our owne righteousnes or worthinesse but yet through Christ and for his righteousnesse and obedience imputed puted to vs Rom. 3.23.24 both which are signified by the Apostle Rom. 3.23.24 where he said that all in themselues are wretched sinners without difference and thereby are depriued of the glory of Gods kingdome 24. and are iustified freely of his grace through the redemption which is in Christ Iesus § Sect. 3 The finall cause The finall cause of our instification is two fold the chiefe and principall is the glory of God for hereby the Lord hath most notably manifested his infinite iustice and mercy his iustice in that he would rather punish our sinnes in his onely begotten Sonne then he would suffer them to goe vnpunished his mercy in that for our sakes hee spared not his best beloued Sonne but gaue him to suffer death yea the death of the crosse that by his one oblation he might make full satisfaction for our sinnes and purchase for vs euerlasting life and also in that he vouchsafeth vnto vs the outward means of his word and Sacraments and the inward assistance of his holy spirit whereby wee are vnited vnto Christ and haue a liuely faith begotten in vs which apprehending Christ his righteousnesse and merits wee are iustified sanctified and eternally saued And this end is signified by the Apostle Rom. 3.24.25 where hee saith that God hath iustified vs freely by his grace Rom 3.24 5.21 through the redemption which is in Christ Iesus to declare his righteousnesse by the forgiuenesse of sinnes and might shew himselfe iust by iustifying him who is of the faith of Iesus And cap. 5.21 he saith that as vnder the law sinne had raigned vnto death so now grace raigneth by righteousnesse vnto eternall life through Iesus Christ our Lord. Ephe. 2.5.6.7 So Eph. 2.5.6.7 hee affirmeth that God hath quickned vs in Christ who were dead in our sins hath raysed vs vp in him that hee might shew in the ages to come the exceeding riches of his grace through his kindnesse towards vs in Christ Iesus The
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