which the Lord wilimprint in them and wee are moued to denie our selues and to cast away our owne righteousnesse and to rest and relye vpon Christ Iesus alone for our iustification and saluation which is quite contrarie to our naturall disposition but it were a miracle of miracles that all these things should be wrought in vs by sicknesse which the Lord hath not ordayned for this purpose when as the meanes appointed by God himselfe the ministerie of his word which is Gods owne ordinance could neuer worke them in vs. It may bee indeed that Gods hand lying heauy vpō vs in the time of sicknesse and fearing worse iudgements in the life to come we may be moued hereby to make a goodly shew and to vowe great reformation if we might bee restored to our health It may be that with Pharaoh we may make a fained confession of our sinnes and promise to amend if this iudgement may be remoued or that we may with Achab outwardly humble our selues before God to the end we may escape those fearefull punishments which are threatned in his word but it is a thousand to one if we then truly repent who haue liued our whole time in impenitency or then turne vnto God if wee were not before that time effectually called and conuerted for as wee liue so wee commonly die neither is it likely that hauing led our liues like wicked Balaam we should die the death of the righteous that hauing alwaies hitherto been thornes and thistles we should now bring forth sweet figges and pleasant grapes when wee are ready to be cut downe and to be cast into the fire that hauing all our life sowed the seedes of wickednesse we should at our death reape the fruit of godlinesse And therefore as the Apostle exhorteth let vs not be deceiued God is not mocked for whatsoeuer a man soweth that shall he also reape for he that soweth to his flesh shall of the flesh reape corruption but he that soweth to the spirit shall of the spirite reape life euerlasting as it is Gal. 6.7.8 Let vs now turne vnto God while he calleth vs and graunteth vs the meanes of our conuersion the ministerie of his word now is the acceptable time now is the day of our saluation and if wee will now turne vnto God and truly repent whilest we might continue in our sinnes we may be assured our repentance is true and vnfained and not pressed out of vs with sence of present paine nor forced with feare of future punishment and that turning to God wee shal be receaued to grace and mercy seeing we then offer to serue him when wee might haue serued Sathan the world and our owne corrupt flesh CHAP. XXX Two letts which hinder worldlings from speedy repentance remooued § Sect. 1 ANd so much concerning these Motiues whereby wee may bee perswaded to speedie repentance The first let is the misaplying of Gods mercy and gratious promisee all which the worldly secure man wardeth and beareth of with a double fence so as they can neuer beate him downe with true humilitie nor pearce his heart with vnfained sorrow for sinne the one is by alleadging Gods mercy manifestly declared vnto vs in the sweet promises of the Gospel the other by obiecting the example of the conuerted thiefe who though hee had spent his whole life in sinne and wickednesse yet at the last hower was receiued to mercy For the first Ezech. 13.32 33.11 Math. 9.13 Math. 11.28 hath not the Lord will they say protested in his word that he desireth not the death of a sinner but that he turne from his way and liue hath not our Sauiour tould vs that he came not to cal the righteous but sinners to repentance and doth he not inuite such vnto him as labour vnder the heauie burthen of sinne promising that hee will ease them And hath not the Apostle Paul taught vs 1. Tim. 2.4 that Gods will is that all men should be saued and come to the knowledge of his trueth Seeing therefore God is so mercifull why should we doubt of our saluation Why should we feare to deferre our repentance follow our pleasures and delights for a time seeing the Lord will receiue vs to mercy whensoeuer we turne vnto him The first let remoued I answere first that though al this were certaine true and not to bee doubted of yet it is a most vnthankefull part and horrible ingratitude against our gracious God and louing father to take occasion of his mercie the more to offend him as before I haue shewed Secondly I answere that as God hath shewed his mercy in the gratious promises of the Gospell so also he hath as plainely declared his iustice in the seuere threatnings of the law and he is as true in the one as in the other And therefore all the question is who shal tast of his mercy and who of his iustice seing that is promised to some and this threatned against others or rather in truth it is without all question for the Lord hath plainely shewed in his word that hee will extend his mercy to all repentant sinners and to them onely and that he will declare his iustice in powring out his iust iudgements vpon the wicked who liue in their sinnes and especially vpon those who take occasion of Gods mercie to continue in their vnrepentancie despising the riches of his bountifulnes his patience long suffering for hereby they heape vnto themselues wrath against the day of wrath and the declaration of the iust iudgmēt of God as the Apostle speaketh Rom. 2.4.5 Though then there be neuer so many sweet promises in the gospel yet they who continue in their sinnes without repentance can reape no true comfort by them because they are not made to them but to repentant sinners and on the other side though there be neuer so many terrible threatnings denounced in the law yet the paenitent sinner need not to feare them seeing they are threatned onely against those who continue in their impaenitencie though God be of infinit mercy let not the wicked man who liueth in his sinnes presume seeing it is sufficiently declared in pardoning the sinnes of repentant sinners Neither let him who is truly paenitent despaire because God is of infinite iustice seeing it is sufficiently manifested in punishing the sinnes of those who continue in their vnrepentancie let not him who is turned vnto God from his wicked waies feare Gods iustice for it is fully satisfied in Christ and therefore it shall neuer attach him neither let him who continueth in his sinnes without repentance hope in Gods mercy for it doth not belong vnto him nor yet in the sweet promises of the Gospell which though they be neuer so generall yet are they alwaies to be restrained to the condition of the couenant of grace faith and repentance And this is manifest in the places before alleaged which worldly men so much abuse to nourish in them carnall
if they bee not supported and freed from this burthen by our sauiour Iesus Christ But such as these are not called by our sauiour neither will he ease them though their burthen be neuer so intollerable but he inuiteth those onely who are heauie laden and finding their burthen irkesome are wearie of it and desire to be eased he harkeneth only vnto those who from their harts cry out with Dauid psal 38.4 mine iniquities are gone ouer my head and as a waighty burthen they are to heauie for me 6. I am bowed and crooked very sore I goe mourning all the day He respecteth only those who are of a broken heart and contrite spirit Psal 51.17 Esay 66.2 for these only perfourme the condition of the couenant and consequently to them alone the promises contayned in the couenant doe appertaine § Sect. 3 The condition of the couenant is faith and repentance That hee who feeleth not his sinnes hath neither faith nor repeÌ„tance neither of which doth hee performe who doth not see nor feele the burthen of his sinnes for wee will neuer rest vpon Christ for our saluation vnlesse wee see that wee haue no meanes of our owne to escape condemnation wee will neuer seeke vnto Christ to be our redeemer vnlesse wee perceiue that we are the bondslaues of sinne and Sathan wee will neuer labour to obtaine the riches of his righteousnesse vnlesse we discerne our owne nakednesse and beggerie we will neuer come vnto Christ to be washed and purged from the pollution of our sinnes and corruptions with his bloud vnlesse we see our naturall filthinesse wee will neuer desire to be eased of the heauy burthen of our sinnes vnlesse wee feele the waight of them we will neuer intreat Christ to be our Physition vnlesse wee find that our soules are sicke in sinne we will neuer goe vnto him who is the author of life vnlesse we see that we are dead in our sinnes in a word we will neuer intreat Gods mercy vntill wee feele our owne miserie If therefore without this sense of sinne we will neuer come vnto Christ then consequently without it we shall neuer be eased for heâ—â—â—â—th those onely from condemnation who relie themselues wholy vpon him for their saluatioÌ„ he came to be their redeemer alone who feele their miserable captiuity and earnestly desire to be released he wil not inrich any but those who perceiue their owne beggery and craue reliefe he will not wash any with his precious bloud but those who see their pollution and filthinesse and come vnto him intreating him to purge and cleanse them he will not ease any but those who finding their sinnes to be a heauie burthen are wearie and come vnto him to be freed from them he came into the world to be a physition not to those who feele no infirmitie but to those who are sicke and diseased he came to giue life to those alone who are dead in their sins and trespasses neither will the Lord shew mercy vnto any but vnto those alone who perceiue their estate to bee most wretched and miserable For who can imagine that the Lord who is most infinite in wisedome should vnaduisedly bestow his benefits vpon such as finding no want of them do not desire them when they are without them nor esteeme them though they had them and consequently will neuer be truely thankefull for that which they neither want desire nor esteeme who can in reason conceiue that he will offer himselfe to bee a Sauiour to such as doe not thinke themselues lost and condemned or to be their redeemer who will not acknowledge that they are in captiuitie or that he will bestow the riches of his righteousnesse vpon such proud beggers as find no need thereof being righteous inough themselues in their owne conceipts that hee will vainely spend his precious bloud in washing of those who thinke themselues cleane already and need no such purging that he will in compassion ease those of the burthen of their sinnes who were neuer troubled with bearing of them that hee will offer them any physicke who will not acknowledge themselues sicke or to giue life to those who will not confesse that they are dead in sinne and who can imagine that the Lord will euer shewe to those his mercy who will neuer shew to the Lord their wretched miserie Whosoeuer therfore haue not a true sense and feeling of the heauie burthen of their sinnes they wil neuer come vnto Christ neither can they euer haue any assurance that he will ease theÌ„ consequently they are destiture of a true faith which is the chiefe condition of the couenant of grace but as they want faith so also they can neuer attaine vnto true repentance For so long as they haue not the sense of their sinnes they are not grieued with them neither doe they desire to leaue and forsake them and as those who bearing a burthen and are not vexed with the waight they are not wearie of bearing it nor desirous to leaue it so those who being loaded with the vnsupportable burthen of their sinnes and haue no sense of the waight they are not grieued with wearinesse nor desirous to be freed from it and consequently they are destitute of true repentance which is nothing els but an harty griefe and a true sorrow for our sinnes past and an earnest desire and indeuour to leaue and forsake them in the time to come § Sect. 4 So that whosoeuer haue not a true sense and feeling of the vnsupportable waight of sinne The former point prooued by particular testimonies they are destitute of true faith and repentance and therefore the promises of the gospell being made onely to the faithfull repentant sinners doe not appertaine vnto them Which may more euidently appeare if wee consider some of the particulars Esay 61.1 It is said that our sauiour Christ was sent to preach glad tidings vnto the poore to bind vp the broken harted to preach libertie to the captiues and to them that are bound the opening of the prison 2. To comfort all that mourne and to giue vnto them beautie for ashes the oyle of ioy for mourning and the garment of gladnesse for the spirit of heauinesse Math. 9.13 our sauiour saith that he came not to call the righteous but sinners to repentance and the apostle witnesseth of him that he came into the world to saue sinners 1. Tim. 1.15 If therfore we be not poore in spirit and broken harted if we be not miserable captiues heauie mourners wretched sinners our sauiour Christ was not sent to preach the glad tidings of the gospell vnto vs hee will not giue vs libertie nor affoord vs any comfort hee came not to call vs neither will hee saue vs. So our Sauiour professeth Math. 18.11 that he came to saue that which was lost and to fetch home the wandring sheepe If therefore wee bee not lost in our selues wee shall neuer bee found of Christ if wee doe
them and the warme sunshine of Gods loue and fauour againe appeareth to them The sire is sometime so couered with ashes that it sendeth forth neither light nor heate and therefore in outward sense and appearance it seemeth quite extinguished but when the ashes are remooued and more wood added to it it bursteth out into a great flame and makes all the standers by to perceiue his heate and light and so the graces of Gods spirite are sometimes so couered with the ashes of our corruptions that there appeareth no sparke of them nor yet any heate of true comfort but when our corruptions are remoued with vnfained repentance and a new supplie of grace ministred vnto them by Gods spirite then doth their light appeare vnto vs and warme our harts with true cōfort and not to vs alone but euen those about vs see our shining light and glorifie our heauenly father A man hath not alwaies the vse of his senses reason and vnderstanding as in his sleepe but because we cannot sensibly discerne these faculties shall wee therefore conclude that this man who is a sleepe is senselesse vnreasonable and without vnderstanding it were most absurd for if wee but expect a while till hee be throughly awakened our argument will appeare manifestly false and so sometime the poore christian is ouertaken with the sleepe of drowsie securitie and is ouerwhelmed for a time with hardnesse of harte and dulnesse of spirite so as none of those spirituall graces which are in him can sensibly be discerned by himselfe or others but shall he or we conclude or beleeue Sathan so concluding that he neuer had them or now is depriued of them why it were as absurd as the other For when hee is awaked out of his drowsie sleepe by the voice of the Lorde sounding in his eares and by the good motions of his holy spirite his faith loue zeale and all other vertues and graces shew themselues in their fruits and actions as manifestly as in former times § Sect. 3 Seeing then those arguments which are taken from sense and feeling so often faile That we must not conclude that we haue not faith because we doe not sensibly discerne it let vs not be perswaded by sathans tentations to beleeue that we are destitute of faith and other sanctifying graces of Gods holy spirit because at sometimes we cānot sensibly discerne them for though now our soules seeme so sicke in the sense of sinne that there appeareth no signe of life yet the Lord wil rayse vs vp againe restore vs to perfect health though now wee see no fruites of faith whilest wee are nipped with the winter of tentations yet the Lord will water vs with his holy spirit warme our frozen hearts with the liuely beames of his loue and fauour so as we shal bring forth aboūdant fruits in due time seasō though now there appeare not a spark of grace in vs by reasō al is couered with the ashes of our corruptiōs yet the Lord wil surely ad a fresh supply blow vpon vs by his holy spirit so that our light and heate shall appeare to our selues others though now our spirits be oppressed with drowsie dulnesse yet the Lord in his good time will cause vs to awake by hearing his voice sounding in our eares out of his holy word and will againe quicken and reuiue vs with his holy spirit so as after this sleepe wee shal be enabled to follow with chearefulnesse our labours and workes both which concerne his seruice and those duties also which concerne our brethren onely let vs not tempt the Lord in prescribing him a time but waite his leasure he will surely helpe vs. CHAP. XLIIII How the weake Christian is to comfort himselfe when he is depriued of the sense of faith and sensibly feeleth the contrary corruptions § Sect. 1 BVt thou wilt say how is it possible that my soule should receyue any comfort That the Christian in the want of present sense must comfort himselfe with his former feeling or that I should preserue my selfe from falling into vtter desperation seeing I cannot feele in me any good thing nor discerne any sparke of grace what hope remaineth when as I plainely discerne in steed of faith doubting and infidelitie in stead of the loue of God hatred and rebellion in stead of zeale coldnesse and drowsie dulnesse and in stead of all sanctifying graces nothing els but a heauy masse of filthy corruptions I answere that when thou hast no comfort in thy present sense and feeling then thou must call to thy remembrance the times past in which thou hast by faith apprehended Gods loue mercy and goodnesse towards thee and brought foorth the fruits of thy faith in the workes of holinesse appertaining to Gods seruice and the workes of Christian righteousnesse belonging to our brethren for we may assure our selues that if euer wee haue truly discerned these graces of Gods spirit by the fruits of sanctification in vs they are not taken from vs for the gifts and calling of God are without repentance Rom. 11.29 as it is Rom. 11.29 And where he hath begunne a good worke their he will finish it and bring it to perfection As the Apostle speaketh Phil. 1.6 Phil. 1.6 Wee know that the woman being with childe feeleth no life nor motion of the child diuers moneths together after the time of her conception and after that she hath felt it stirre and moue oftentimes there is an intermission wherein she feeleth not the motion there of a good space together and yet notwithstanding because informer times she hath felt it she is perswaded that a liue child is in her and cōfortably hopeth to haue happy trauaile And thus it fareth with Gods children oftentimes after that by the seed of the word faith is begotten and conceiued in them they feele no life motion nor vndoubted signes thereof a long while and after that they haue the remission of their sinnes and are reconciled vnto God they haue not the feeling and sense of pardon and reconciliation diuers moneths yea sometimes many yeares together which the Lord in his wisedome and mercy doth that he may moue them hereby vnto more serious repentance and earnestly to hunger after a greater measure of faith carefully vsing the meanes ordained for this purpose and that they may more esteeme and be more thankefull for his inualuable benefits after that they haue full assurance of them And after they haue a feeling of faith and other spirituall graces by their motions and fruits oft-times againe they are depriued of it either because they haue wounded their consciences by falling into some knowne sinne or for that it pleaseth the Lord to excercise their faith and manifest his power in their weakenesse moouing them hereby to denie themselues and to rest wholy vpon him yeelding vnto him the whole glorie and praise of their saluation What therefore is to bee done in such a case Surely they
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
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
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
regenerate they doe not will nor yeeld vnto sinne and though they consent vnto sinne yet this consent is not absolute and intire but with some dislike grudging and resistance of the spirituall part the which dislike and resistance though sometimes it cannot easily be discerned in the very act of sinne whereas the weake motions of the spirit are violently ouerborne through the violent strength of their naturall corruptions and so ouershadowed by the cloudie mists which their vnruly passions cast before their vnderstāding that they cannot at all perceiue any dislike or resistance against the temptation yet after the sinne is committed and the good motions of the spirit are againe reuiued out of their deadly swound then doe they hate and detest that sinne which before seemed pleasant vnto them and earnestly desire with the Apostle to be freed from it Lastly the Apostle in that place doth not speake of euery particular sinne committed with full consent of will for so also the elect offend before their conuersion but of a generall and malitious apostasie from the knowne truth and a scornefull reiecting of the sacrifice of Christ once offered for sinne so that the sense is thus much that if wee wilfully and malitiously sinne by renouncing the sacrifice of Christ offered for sinne we cannot hope to be saued by any other sacrifice but are to expect iudgement and condemnation seeing such treade vnder foote the sonne of God and count the blood of the testament an vnholy thing and euen despite the spirit of grace as he explaneth himselfe in the verses following § Sect. 5 And so much concerning the first question That the christian may fall into presumptuous sinnes and that so falling he may be receiued to mercie the second is whether the christian man may fall into presumptuous sins and if hee doe whether they be pardonable or no. For the first though it must needes bee confessed that it is a fearefull case to neglect Gods iustice and iudgements because of his long suffering or to take occasion vpon the abundance of Gods mercies and readinesse to forgiue to prouoke him continually by our sinnes yet it cannot be denied but that a true christian through the strength of his inbred corruptions may fall into these presumptuous sinnes neither is there any priuiledge in the holy Scriptures to exempt them from any sinne whatsoeuer but that either before or after their conuersion they may fall into it sauing onely that vnpardonable sinne which is committed against the holy Ghost Moreouer Dauid prayeth the Lord to keepe him from presumptuous sinnes Psalm 19.13 and that he would not suffer them to raigne ouer him Psalm 19.13 where first he sheweth that of himselfe he was apt to fall into such sinnes if the Lord did not preserue him from them and secondly he implieth that the Lord might for good causes knowne vnto himselfe suffer him to commit these sinnes of presumption and therefore he further prayeth that if hee should fall into such sinnes it would please the Lord to raise him by true repentance and not suffer them to rule and raigne in him So that it appeareth that a true christian may fall into these sinnes now that hauing fallen he may rise againe by true repentance and receiue pardon and forgiuenesse it is likewise manifest For if once the Lord receiue vs into the couenant of grace and acknowledge vs for his children then nothing in the world no not the most grieuous sinnes which we can fall into can separate vs from the loue of God which is in Christ Iesus our Lord Rom. 8.38 39. as the Apostle speaketh Rom. 8.38 29. Secondly our Sauiour telleth vs that euery sinne and blasphemy shall be forgiuen vnto men vpon true repentance Mat. 12.31.32 sauing onely the blasphemie against the spirit which is alwaies ioyned with finall impenitencie Matth. 12.31 32. Thirdly the promises of the the Gospell are generall and indefinit excluding no fortes of sinnes whatsoeuer so they performe the condition of faith and repentance And therefore also presumptuous sinners repenting and beleeuing are assured of mercie and forgiuenesse Lastly if Dauid might fall into these sinnes then Dauid also might repent and receiue pardon seeing he was truely iustified sanctified and a chosen vessell of the Lord elected to euerlasting life § Sect. 6 And so much concerning the temptations which are taken from those sinnes which are once committed That it is a fearefull thing to fall often into the same sin willingly now we are to speake of them which he suggesteth vnto the weake conscience after the committing of one and the same sinne diuers times vpon which occasion he is readie to perswade the weake christian that he neuer truely repented otherwise he would neuer againe fall into the same sinne and the howsoeuer the child of God may fall into diuers sinnes through want of care and experience yet it is not incident to any of this number to fall againe and againe into the same wickednesse after they haue had warning and sufficient knowledge of the euils thereof For the answering whereof we are to know that in truth it is a grieuous and fearefull case to be thus ouertaken and to be so besotted with the pleasures of sinne that neither instruction nor our owne experience can make vs to see the euils of sinne and worke in vs a care to auoyde and shunne it The burnt childe as the prouerbe is dreadeth the fire he that hath been deceiued and thereby much indamaged is afterwards more warie he that hath cast himselfe into any grieuous disease through some vnholesome meates is euer after more carefull of his diet he that hath once been assaulted by his enemie at vnawares and hath receiued griesly woundes will after he is cured goe better armed and furnished that he may not againe be ouertaken of the like daunger And therefore seeing experience of all other euils doth teach vs to auoyde them what a lamentable thing is this that no warning will make vs take heede of sinne which is the greatest euill and cause of all the rest that hauing drunke this deadly poyson and been grieuously sicke thereof in our consciences wee should being recouered be inticed with the pleasant taste thereof to swallow it downe againe and that hauing receiued grieuous wounds we should after take no better heede and goe no better armed and prepared to make resistance but for want of care and watchfulnesse expose our selues againe to the like daunger of our spirituall enemies But yet we are to know that this sometimes That the child of God may fall often into the same sinne and yet be receiued to mercie through our great frailtie and corruption may be the estate of a true christian and faithfull seruant of God to fall againe and againe into the same sinne neither doth any thing priuiledge them from committing that sinne againe which they haue once committed For first the same inbred corruption still dwelleth in them
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
saying Eccles 5.5 which they thus reade De propitiato peccato noli esse sine metu neque adijcias peccatum super peccatum That is be not without feare concerning sinnes forgiuen neither adde sinne vnto sinne To which first I answer that this book is not canonicall scripture and therfore not to bee alledged for the determining of questions in controuersie nor for the confirming of doctrines of faith Secondly I answere that they haue corruptly translated the originall text for hee willeth vs not to feare concerning our sinnes forgiuen but concerning the forgiuenesse of them before they are remitted least wee should securely adde sinne vnto sinne because forgiuenesse is promised whensoeuer wee repent and so abuse the mercie and long suffring of God to our iust condemnation So that he forbiddeth not to beleeue certainly that our sinnes are remitted when God hath pardoned them but he forbiddeth vs to runne on in sinne securely presuming vpon forgiuenes as plainly appeareth by the originall text and the whole drift and scope of the place For in the verse going before he vseth this speech Say not I haue sinned and what euill hath happened vnto me for the Lord is long suffring but yet he will not dismisse or acquit thee and in this verse hee biddeth vs not to be without feare concerning the forgiuenesse of sinne adding sinne vnto sinne that is we must not goe on in sinne presuming vpon forgiuenesse and vers 6. Doe not say that his mercie is great he will forgiue my manifold sinnes 7. For mercie and wrath are swift with him but vpon sinners his indignation shall rest 8. Doe not deferre to turne vnto the Lord neither put it off from day to day for suddenly the wrath of the Lord shall breake foorth and in thy securitie thou shalt be destroyed and thou shalt perish in the time of vengeance In all which words hee doth not take away the assurance of the forgiuenesse of our sinnes after we haue truly repented of them but carnall securitie and vaine presumption whereby men deferre their repentance vpon hope of mercie and forgiuenes whensoeuer they repent Lastly though this place were to be vnderstood concerning sinnes forgiuen yet the scope thereof is not to hinder our assurance of forgiuenesse when we haue truly repented but only that we doe not after wee haue obtained remission of our sinnes take occasion thereby of falling into sinne againe and so abuse the mercie and goodnesse of God vsing it as an argument to mooue vs to goe on in sinne because the Lord vpon our repentance is alwaies readie to receiue vs to mercie CHAP. XII The reasons alledged against the assurance ofour saluation answered § Sect. 1 ANd so much concerning the testimonies of scripture That it is not arrogancie or presumption to be assured of our saluation which are alledged against the certaintie of faith now let vs consider their reasons First they obiect that it is proud arrogancie and hereticall presumption for a miserable sinner without all doubting to assure himselfe that he is elected and shall be saued To which I answere that if with the pharisaicall papists and proud iusticiaries we did build our assurance vpon our owne merits and worthinesse it were indeede intollerable arragancie and proud presumption not onely certainely to beleeue but euen to doubt whether we are elected and shall be saued for where as doubting is there is some hope also whereas the scriptures peremptorily conclude that they who looke for righteousnesse and saluation by the law are vnder the curse Gal. 3.10 Galat. 3.10 Rom. 3.20 and that by the workes of the law shall no flesh be iustified in Gods sight Rom. 3.20 and that we are iustified not by our deserts in whole or in part but freely by Gods grace through the redemption which is in Christ Iesus as it is vers 24. But seeing we wholy disclaime our owne righteousnesse and humbly acknowledging our owne miserie and wretchednesse doe wholy rely our selues vpon the gracious promises of God and the merits of Christ Iesus seeing we become nothing in our selues in the worke of our saluation that God may be all in all seeing we cast away all glorie from our selues that we may wholy glorie in the Lord according to that Ierem. 9.24 Let him that glorieth Ier. 9.24 glorie in this that hee vnderstandeth and knoweth me This is not proud arrogancie nor hereticall presumption but christian humilitie which giueth all glorie vnto God leauing nothing to our selues but the comfort which is wrought in our hearts by the assurance we haue of Gods promises Nay the more vndoubtedly we trust in Gods promises the greater is our humilitie for the more wretched we are in our owne eyes the more we see our imperfections yea our nothing in Gods sight and hereby we are moued to goe out of our selues to seeke for saluation onely in Gods free grace and Christs merits and to rest in them with full assurance as being in themselues all sufficient without our workes and worthinesse On the otherside the more we doubt of our saluation in respect of our vnworthinesse the more is our pride and arrogancie for we would not doubt in regarde of our vnworthinesse vnlesse we looked for saluation by our worthinesse and therefore we come so farre short in faith and hope as we finde our selues short in merits and whence can this proceede but from arrogancie and pride which maketh men to looke for saluation in themselues and to doubt of Gods mercie and Christs merits vnlesse they finde that they haue deserued them by their owne workes and worthinesse Let vs therefore abhorre this proud humilitie of the papists which maketh them doubt of Gods mercifull promises and consequently of his truth 1. Ioh. 5.10 for as it is 1. Ioh. 5.10 He that beleeueth not God hath made him a lyer and also of the sufficiencie and valew of that inestimable price which Christ Iesus hath giuen for our redemption as though it were imperfect in it selfe vnlesse it be eitched and patched vp with our owne merits and worthinesse and though we are most abiect wretched and in a desperate case in respect of our selues yet let vs haue assured trust and confident bouldnesse yea a triumphant boasting and glorying in respect of our Sauiour Christ as the Apostle speaketh Ephes 3.12 Rom. 5.2 Notable is the saying of Austine to this purpose Eph. 3.12 Rom. 5.2 Serm. 28. deuerbis domini Omnia tibi peccata tua dimissa sunt Ideo praesume non de operatione tua sed de christi gratia presume therefore saith he not of thine owne working but of Christs grace for ye are saued by grace saith the Apostle therefore here is no arrogancie but faith to shew what thou hast receiued it is not pride but deuotion So in another place In Psal 88. Hoc dixit deus hoc promisit si parum est hoc iurauit The Lord hath said this he hath promised it and if this be not
the purpose for the question is not of epicures and worldlings who haue no faith or a dead faith but of true beleeuers who bring foorth the fruites of their faith at least in an holie desire and endeuour of seruing the Lord in holinesse and righteousnesse For they that cannot be assured that they haue faith cannot haue any certaintie of their election but none can haue any assurance of faith vnlesse they bring foorth the fruites of their faith in dying to sinne and rising againe to newnesse of life for faith purifieth the heart and worketh by loue and therefore such as liue in their sinnes without repentance hauing no faith can haue no certaintie of their election though they may delude themselues with a fond perswasion which hath no other ground but carnall securitie and fond presumption but hence it followeth not that because a dead faith affoordeth no true certaintie therefore a liuely faith doth it not because a prophane epicure or carnal worldling deceiueth himselfe with a vaine opinion therefore those that are truly conuerted mortified vnto sinne and raised vp to newnesse of life can haue no certaintie of their election and saluation For what similitude is there betweene light and darknes righteousnesse and vnrighteousnesse the children of God and the children of Belial the repentant and vnrepentant faith and no faith Lastly §. Sect. 11. That this doctrine openeth no way to securitie and presumption they obiect that if we teach this doctrine of the certaintie of election men will abuse it to nourish in them carnall securitie and presumption To which I answere that wicked men abuse the whole doctrine of the Gospell to their destruction for when they are taught that God is most gratious and mercifull that Christ hath died for vs and giuen himselfe as a sufficient price to redeeme vs out of the power of sinne Sathan death and damnation and maketh intercession for vs to God his father that the Lord is slow to wrath and ready to forgiue they take occasion hereby of continuing in their sins and deferring their repentance till God take them away and consume them in his heauie displeasure but hence it followeth not that the Gospell must not bee taught because carnall men abuse it to their iust condemnation for though to these it be the sauour of death vnto death yet to those who are saued it is the sauour of life vnto life 2. Cor. 2.16 1. Cor. 1.18 as it is 2. Cor. 2.16 Though it be foolishnes to those that perish yet it is the power of God to those whom God hath ordained to saluation and God is no lesse glorified in the one by shewing his mercie than in the other by shewing his iustice Though worldly men abuse it to carnall securitie yet the godly are the more incited thereby to serue the Lord in holinesse and newnesse of life for like louing children the more they are assured of the loue of their heauenly father and secured of his mercie and bountifull benefits the more they loue him againe the more they loue him the more zealous they are of his glorie and the greater their zeale is the greater is their care in making the light of their godly and Christian liues to shine before men that their heauenly father may bee glorified So that it is not the fault of this precious seede but the barrennesse of the ground which maketh it fruitlesse or els for good wheate sendeth tares cockle and darnell it is not any defect or ill disposition in this sweet smelling flower but the venemous nature of these spiders which turne honey into poyson and therefore the seed must be cast vpon the earth though there bee stones with the good ground which will neuer bring foorth fruite the flowers of sweete consolation must not be pulled vp by the rootes and cast away For though the spider gathereth poyson yet the profitable Bee wil gather honey out of them Secondly when wee teach the certaintie of election wee doe not teach that men must gather it out of Gods secret counsaile but from their owne sanctification by which they may be assured that they are iustified called and elected and therefore whosoeuer are not sanctified but continue in their sinnes without repentance can haue no assurance by our doctrine that they are elected or shall be saued nay contrariwise we teach out of Gods word that whosoeuer line in the flesh shal die Rom. 8.13 that they which performe the lusts thereof shall neuer inherit the kingdome of God Gal. 5.19.20 21. that none who continue in their vnrighteousnesse and vncleannesse shall enter into the heauenly Ierusalem 1. Cor. 6.9.10 Reu. 21.27 but shall haue their portion in the lake which burneth with fire and brimstone as it is vers 8. Now what stronger bridle to curbe in our vnruly flesh when it is ready to runne into sinne than to be assured that if wee liue in sinne and fulfill our carnall lusts wee are in the state of condemnation what sharper spurre to pricke vs forward when wee are readie to faint or slacke our pace in the Christian race of holinesse and righteousnesse than to consider that our sanctification and newnesse of life is the onely meanes whereby wee may come to the assurance of our election and saluation CHAP. XIII Of our Redemption § Sect. 1 ANd thus much concerning our election and the certaintie thereof The next cause of our saluation is our redemption by Iesus Christ for as the Lord hath from all eternitie elected vs to saluation of his meere mercie without any respect of our works or worthines so he hath ordained in this his eternal decree our Sauiour Christ to bee the Mediatour who should worke the worke of our saluation and as it were the conduit whereby hee would conuey his grace mercie and euerlasting saluation vnto vs and hath set him apart to be our Sauiour and Redeemer who should saue and deliuer vs out of the captiuitie and bondage of our spirituall enemies and restore vs to the glorious libertie of the sonnes of God Redemption what it is This our redemption is an effect of Gods election whereby our Sauiour Christ being set apart of his father for this purpose hath freed and deliuered all Gods elect out of the captiuitie of their spirituall enemies sinne death and the diuell by offring himselfe for the price of their redemption and a sufficient sacrifice for sinne for the appeasing of his fathers displeasure and satisfying of his iustice to the end that being deliuered they may serue him in holinesse and righteousnesse all the daies of this life and afterwards may inherit the kingdome of glorie and the crowne of eternall happinesse which is purchased for them The definition explaned First I say that it is an effect of Gods election for whom he had chosen to euerlasting life in Christ those by Christ he hath saued and redeemed and those only as we shall see afterwards Secondly I shew who is our
securitie for whereas the Lord saith Ezech. 33.11 That he will not the death of a sinner he addeth in the next wordes but that he turne from his way and liue so that the Lord speaketh not of all sinners but of those who turne vnto him from their wicked waies So our sauiour Christ saith Math. 9.13 that hee came not to call the righteous that is those who are iust righteous in their owne conceipts but sinners to repentance so that whosoeuer are called vnto Christ that in him they may haue saluation are called also to repentance And Math. 11.28 our sauiour doth not call all sinners vnto him without difference but those onely who are wearie and heauy laden that is who find their sinnes irksome and grieuous vnto them and desire nothing more then to be freed of this vnsupportable burthen And the Apostle Paule likewise 1. Tim. 2.4 doth not say simply that God would haue all men to besaued but that he would also 〈◊〉 haue them come to the knowledge of the truth that is to the knowing acknowledging beleeuing of the principles of Christian religion cōcerning God themselues and the worke of redemption wrought by Christ Let therefore no carnall secure man take occasion to presume vpon Gods mercy in regard of the sweet and gratious promises of the Gospell for vnlesse they turne vnto God from their euill waies and truely repent them of their sinnes vnlesse they are wearie and heauie laden desiring nothing more then to be eased of their heauie burthen vnlesse they come out of their blind ignorance and attaine to the knowledge of the truth the gratious promises of the Gospell do not appertaine vnto them § Sect. 2 Secondly whereas they alleadge the example of the thiefe conuerted at the hower of death we are to know that this is but one particular act of Gods mercy The 2. let is presumption vpon the example of the conuerted thiefe and therefore we can make thereof no generall rule especialy seeing to this one we may oppose many thousands of those who hauing deferred their repētance to the last hower haue beene taken away in their sinns and impaenitencie It is true indeed that if with this thiefe we truelyturne vnto the Lord by vnfained repentance and shew our faith by the like liuely fruites he wil pardon our sinnes and receaue vs to mercy according to his gratious promises but this faith and repentance are not in our owne power but the free gifts of God which hee very seldome bestoweth on those at the hower of death who haue neglected contemned them their whole liues sometimes indeed hee calleth and conuerteth some at the last hower to shew the infinite riches of his mercy but most commonly he leaueth those who haue deferred their repentance to die in their impaenitencie that they may be examples of his iustice And to this purpose Austine speaketh well there is saith hee mention made in the Scriptures of one whome the Lord receaued to mercy that none might despaire and but of one that none might presume It is the maner of princes to send their gratious pardon sometimes to those who are led out to execution but if any will wilfully offend in hope hereof or hauing offended wil deferre to sue for his pardon to the last hower surely he is well worthy to be hanged both for his offence and also for his presumption so the Lord mercifully pardoneth some few when death is ready to cease vpon them and to transport them into the eternall torments of hell fire to shew the riches of his grace but if any shall take occasion hereby the more to offend against his maiestie or hauing offended deferreth to sue for pardon by powring out the teares of vnfained repentance vntill his last hower hee is vndoubtedly vnworthy of any grace and mercy and in all likelihood he shall be deliuered vp to suffer eternal torments Moreouer as this act of mercy in receiuing this thiefe to grace was very extraordinary so was it reserued as being most fit for the time of Christes passion for as great Princes at the time of their coronation pardon such notorious offences the like whereof they wil hardly euer after remit to the end that their clemencie and mercy may appeare to all so our Sauiour Christ the glorious king of heauen and earth being ready to lay downe the forme of a seruant and to take vpon him the crowne of endlesse glory and maiesty gaue his gratious pardon to this greeuous offender that his infinite mercy and goodnesse might be manifested vnto al men that so they might breake of their sinnes by vnfained repentance and by a liuely faith come vnto him looking and expecting for life and saluation onely in this their sauiour and redeemer and as cunning Surgeons hauing made a soueraigne salue do vpon the next occasion make experiment thereof by curing some griesly and desperate wound that so they may commend it to all who shal haue need to vse it so the Lord hauing made a pretious plaister and soueraigne salue to cure all soules who being wounded with sinne will apply it vnto them by a liuely faith presētly tooke occasion of curing there with this poore theefe grieuously wounded with sinne that all others in his state seing the vertue thereof might more earnestly desire it and more carefully seeke after and apply it to their wounded soules And therefore seeing the occasion of this cure was altogether extraordinary the action is not like to bee ordinarie the occasion being remooued and the mercy of God and vertue of Christes death and bloodshed being sufficiently manifested to al the world Thirdly we are to know that the estate of these men is farre vnlike and much more desperate then the state of the conuerted theefe for hee was in all likelihood neuer before this time called and presently he harkeneth vnto the voyce of Christ and willingly intertaineth the good motions of his spirit but these men being often called haue refused to come and haue quenched the good motions of Gods spirit he persisted in his sin ignorantly hauing not heard the doctrine of the Gospell whereby he might be inuited to come vnto Christ by a liuely faith and might turne vnto God by vnfained repentance these haue often heard these glad tidings and haue neglected and contemned them hee continued in his sinnes through ignorance neither did hee vngratefully resolue to serue the diuell his whole life reseruing the time of his old age and sicknesse for the seruice of God only for his own aduantage but these men hauing bin oftē instructed in the law of God and wayes of godlinesse notwithstanding wittingly and wil fully persist in their sinns presuming vppon repentance and hope of mercy at the last houre intending then to turne vnto God not for any loue they beare him but for feare of hel torments and eternall damnation lastly his repentance was most vnfayned and exceeding earnest and his faith brightly shined presently after his
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
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
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
streame they flow shall wee confesse that a droppe of water is moyst and affirme that the ocean is drie shall wee be sharpsighted in seeing the light of a small sparke and bee starke blinde in behoulding the glorious beames of the sunne Nay let vs know acknowledge and assure our selues that as much as the whole globe of the earth exceedeth in quantitie the least mote in the sunne as much as the whole ocean exceedeth the smallest drop of water yea asmuch as the infinite creatour exceedeth the finite creature betweene which there can bee imagined no degrees of comparison so much doth the mercie and bountie of God exceede the bountie and mercie of mortall man And therefore if vpon repentance for our fault and earnest desire of reconciliation wee hope of mercie and wounted kindnes from our frinde or neighbour let vs not make any question nor once doubt of the Lords loue and fauour towards vs though our sinnes bee neuer so grieuous so wee truely repent and vnfainedly turne vnto him § Sect. 8 But here the aflicted conscience wil be readie to say that though there bee no doubt of Gods mercie That doubting of Gods mercie◠in respect of our vnworthinesse argueth pride but that it is in it selfe most infinite yet I doubt least I shall neuer be partaker thereof because of my manifold inperfections and great vnworthinesse To which I answeare that this distrusting of Gods mercies in respect of our vnworthinesse proceedeth not from true humilitie but from our naturall pride for if wee had denied our selues and were nothing in our owne eyes if wee had wholy remooued our owne righteousnesse and did wholy and onely rest on our sauiour Iesus Christ for our saluation wee would neuer hope the more in regard of our owne worthinesse nor yet doubt in respect of our vnworthinesse But it is our secret and inbred pride of heart which makes vs to doubt of Gods mercy vnlesse wee bring him a bride and deserue it at his hands and to desire to make the Lorde beholding vnto vs rather then we would be any whit beholding vnto him Which is nothing els but to disgrace Gods mercies that we may grace our own merits by labouring that we may be sōething in our selus we wil not alow that God should be al in al haue the whole praise of our saluation But we are to roote out of our hearts this spirituall pride and to plant therein true humilitie and then we may assure our selues though our sinnes bee great yet the mercies of God are farre greater though wee bee most beggerly in merites yet wee shall bee made rich by Christ Iesus righteousnesse for the poorer wee are in desert the richer Gods mercie will appeare in accepting vs to his grace and fauour and where sinne hath abounded there grace will abound much more Seeing therefore Gods mercies are infinite and are not any whit restrayned by our vnworthinesse let vs seeke vnto the Lord by vnfained repentance and assure our selues of his loue and fauour in Iesus Christ Let the wicked forsake his ways the vnrighteous his own imaginations and return vnto the Lord and he will haue mercie vpon him and to our God for he is very readie to forgiue as the Prophet exhoreth vs. Esay 55.7 CHAP. XXXIII Of the second Argument grounded vpon Gods iustice § Sect. 1 THe second argument to assure those of the forgiuenesse of their sinnes That Gods iustice will not punish those sinnes in vs which are already punished in Christ who vnfainedly repent and relye wholy vpon Iesus Christ for their saluation by a liuely faith may bee drawne from Gods iustice for their sinnes are fully and sufficiently punished in Christ Iesus and therefore it wil not stand with the iustice of God to punish them againe in any of those who haue applyed vnto them the merites and sufferings of Christ by a liuely faith and as the Lord cannot in iustice let sinne goe vnpunished and therfore hath punished the sins of all men either in Christ Iesus or will throughly punish them in the parties themselues so the same iustice will not admit that the same sinnes should be twise punished once in our Sauiour and againe in the faithfull Now that our sauiour Christ hath sufficiently suffered for all the sinnes of the faithfull it is euident by many places of the Scriptures Esay 53.4 Surely hee hath borne our infirmities and carried our sorrowes 5. But hee was wounded for our transgressions he was broken for our iniquities the chastisment of our peace was vpon him and with his stripes wee are healed 2 Cor. 5.21 hee hath made him to bee sinne for vs which knewe no sinne that wee should be made the righteousnes of God in him So the apostle He. 9.26 saith that our sauiour Christ hath appeared once to put away sinne by the sacrifice of himselfe And Pet. 1. epistle 2.24 saith that his own selfe bare our sinnes in his bodie on the tree that wee being deliuered from sinne should liue in righteousnesse Seeing then our sinnes were laide vpon Christ and seuerely punished in him God in his iustice will not inflict any more punishmens vppon the faithfull but will pardon and forgiue them which pardon and forgiuenesse is a worke of his iustice as well as of his mercie and therefore it is said Rom. 3.25 that God hath set forth our Sauiour Christ to be a reconciliation through faith in his bloud to declare his righteousnesse by the forgiuenesse of sinnes that are passed through the patience of God 26. to shewe at this time his righteousnesse that hee might be iust and a iustifier of him who is of the faith of Iesus So it is said 1. Iohn 1.9 that If we acknowledge our sinnes hee is faithfull and iust to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse So that Gods righteousnes is declared in the forgiuenes of sins and hee sheweth his iustice in iustifying those who are of the faith of Iesus and in pardoning all their offences And therefore if wee will beleeue in our Sauiour Christ and bring forth the fruites of our faith in vnfained repentance wee need not seruilely to feare Gods iustice nay wee may be assured that because hee is iust he will in Christ pardon and forgiue our sinnes and neuer inflict any punishment which by them in our selues wee haue iustly deserued § Sect. 2 But that the equitie hereof may bee more manifest That our sins are debts and therefore not to be twice paid we are to consider that our sinnes in the scriptures are called debtes for the Lord in our creation lent vnto vs the rich talents of his graces to be imployed for the setting forth of his glory all which wee wastfully mispent and brought our selues into such extreame beggerie that we were altogether vnable to pay to God the least part of that which we owed nor to rēder accoumpt vnto our Lord maister how in any good
betweene God and vs that is if we truely and vnfainedly repent vs of our sinnes and a rest and rely on Iesus Christ for our saluation by a liuely faith wee may be assured that God on his part will not goe one iote from his word nor breake the couenant which he hath made with vs. For he hath not onely made this his couenant with vs by word of mouth but he hath also committed it to writing and not contenting himselfe herewith that there might be no place left to doubting hee hath confirmed and ratified his hand writing by adding thereunto his seales which are the Sacraments as first the seale of Baptisme whereby he assureth vs that being outwardly receiued into the body of the Church and inwardly ingrafted into the body of Christ wee haue all our sinnes and filthy corruptions washed away with his precious bloud as the outward filth of the body is washed and purged by the washing of water The vertue of which spirituall washing is not limited and restrained to the time past or present as though it washed away onely our originall corruption as some haue foolishly imagined but extendeth it selfe to the whole course of our liues So that if falling into many and greeuous sinnes we vnfainedly repent vs of them and apply Christ Iesus and his merites vnto vs by a true and liuely faith we may be assured of the pardon and forgiuenes of them all for this was promised sealed and confirmed vnto vs in our Baptisme Secondly the Lord hath further cōfirmed this his couenant by the Sacrament of his Supper for he hath therefore instituted and ordained it that thereby we should be put in mind of our sauiour Christes death and suffrings to the end that we may gather more and more assurance that our Sauiour gaue his blessed body to be crucified and shed his most pretious bloud that hee might take away the curse of the law and naile it vnto his crosse free vs frō his fathers anger by bearing it himselfe and by his death deliuer vs from euerlasting death and by his bloudshed wash away all our sinnes and corruptions And hence it is that the Apostle calleth the wine in the Lords supper the new Testament in Christes bloud 1. Cor. 11.25 because thereby the new Testament is sealed and confirmed vnto vs. And therefore whensoeuer wee receaue the Sacrament of the Lords supper the Lord doth thereby certainly assure vs that our sinnes in Christ are pardoned and forgiuen and that he hath receaued vs into his loue and fauour yea the Lord hath not onely ratified confirmed his couenant with vs concerning the remission of our sinnes with his owne hand writing and seales annexed but also by his oath For God willing more abundantly to shew vnto the heires of promise the stablenesse of his counsaile bound himselfe by an oath that by two immutable things wherein it is impossible that God should lye we might haue strong consolation as the Apostle speaketh Heb. 6.17.18 And therefore vnlesse wee would conceiue of God that hee is vntrue of his word a couenant breaker yea a periured person which were most horrible blasphemie once to imagine we may vndoubtedly assure our selues that he will pardon and forgiue vs all our sinnes be they in number neuer so innumerable nor so hainous in their nature and qualitie if wee will turne vnto him by vnfained repentanee and lay hould vpon Christ Iesus our sauiour by a true and liuely faith § Sect. 4 But let vs more particularly consider of some of the speciall promises of God Of particular promises whereby wee may be assured of the remission of our sinnes contained in the couenant of grace that so we may gather vnto our selues more full consolation and firme assurance of the pardon and forgiuenesse of our sinnes The Prophet Dauid who had in himselfe often experience of Gods mercy telleth vs Psal 32.10 that whosoeuer trusteth in the Lords mercy shall compasse him The Prophet Esay exhorteth the wicked to forsake his wayes and the vnrighteous his owne imaginations and to returne vnto the Lord assuring them that he will haue mercy vpon them for he is very ready to forgiue Esay 55.7 The Lord himselfe also doth make this gratious promise Ezech. 18.21 But saith he if the wicked will returne from all his sinnes which he hath committed and keepe all my Statutes and doe that which is lawfull and right he shall surely liue and not dye 22. All his transgressions that he hath committed shall not bee mentioned vnto him but in his righteousnesse that he hath done he shall liue 23. Haue I any desire that the wicked should dye saith the Lord God or shall he not liue if he returne from his wayes vers 32. For I desire not the death of him that dieth saith the Lord God cause therefore one another to returne and liue yee and cap. 33. ver 11. As I liue saith the Lord I desire not the death of the wicked but that the wicked turne from his way and liue So Mal. 3.17 the Lord professeth that hee will spare his people and children as a man spareth his owne Sonne that serueth him Now we know that a louing father is ready to forgiue to receaue into his grace and fauour his repentant Sonne though he hath very often offended him so surely the Lord who is infinitely rich in mercy wil much more forgiue his children when they turne vnto him nay he is not onely ready to receaue them into his grace and fauour but it filleth him as I may say with exceeding ioy and delight when his repentant children forsake their sinnes and euill wayes and turne vnto him by vnfained repentance as it appeareth most euidently in the parable of the prodigall Sonne of the strayed sheepe and the lost groat Moreouer our Sauiour Christ had his name Iesus giuen him of God by the minister of an Angell because hee saueth his people frō their sinnes as appeareth Math. 1.21 he therfore came into the world not to cal the righteous but sinners to repentance As it is Matt. 9.13 and he inuiteth and calleth vnto him all those who are wearie and heauie laden with the burthen of their sinnes promising that hee will ease them Matt 11.28 yea so certaine it is that they shal haue remission of their sinnes and euerlasting hapinesse who truly repent and beleeue that our sauiour Christ saith they haue it already as though they were in present possession Iohn 5.24 Verily verily I say vnto you he that heareth my word and beleeueth in him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death to life So chap. 6.47 and chap. 11.26 whosoeuer liueth and beleeueth in mee shall neuer die The apostle Peter also plainly affirmeth that God would haue no man to perish but would haue all men to come to repentance Seeing therefore the Lord hath made so many gratious promises in the Gospel to all
repentant and beleeuing sinners let vs vnfainedly turne vnto the Lord and apply Christ and his meritts vnto vs by a true liuely faith and then we may assure our selues that he will pardon and forgiue vs al our sinnes and receaue vs gratiously into his loue and fauour § Sect. 5 But against this which hath beene alleaged That al Gods promises are made indefinitely to all that beleeue Sathan wil be ready to obiect to the afflicted conscience that these promises were made to the prophets apostles and holy men of God but not to such haynous and rebellious sinners who haue most iustly deserued that God should poure out vppon them the violls of his wrath and those fearefull punishments threatned in the law because of the innumerable number of their sinnes and the outragiousnesse of their wickednesse and therefore such haue nothing to doe with the sweet promisses of the Gospell but are to apply vnto themselues the terrible threatnings denounced in the law against such grieuous sinners For the answering of which tentation wee are to know that the Lords promises made in the Gospell are general indefinite and vniuersall excluding none who turne from their sinnes by vnfained repentance and beleeue in Christ Iesus resting on him alone for their saluation Neither is there any limitation or exception of this or that sinne for be they neuer so greiuous and manifold yet if wee performe the condition of faith and repentance the Lord will make good his promises vnto vs. For the first namely that the promises of the gospell are indefinite and generally made to al who repent and beleeue it shall manifestly appeare if wee consider the particulars Esa 55.1 the Lord calleth all vnto him indefinitly saying to euery one who thirsteth come to the waters and yee that haue no siluer come buy and eate Come I say buy wine and milke with out siluer and without money so that though we haue no worthinesse and righteousnesse of our owne yet if we thirst after the mercy of God and righteousnesse of Christ and come vnto God by vnfained repentance and vnto our sauiour by a liuely faith our thirst shall be satisfiyed and all our wantes supplyed So Ezech. 33.11 the Lord solemnely sweareth that hee will not the death of a sinner but that they turne from their wicked wayes and liue where hee speaketh not of this or that sinner but of all without exception who turne vnto him Our sauiour Christ likewise maketh this indefinite promise Marke 16.16 that whosoeuer shal beleeue and be baptised shal be saued and Iohn 3.14 he saith that as Moses lift vp the serpent in the wildernesse so must the sonne of man be lift vp 15. that whosoeuer beleeueth in him should not perish but haue eternal life So that as al who were stunge of the fyrie serpent were healed if they looked vpon the brasen serpent neither was their any exceptiō or distinctiō between those who were deeply or but a little pearsed with the sting for if they were stūg they died if they vsed not the remedy ordained of God though their wound were but small and shallow but if they looked vp to the brasen serpent according to God ordināce they were cured though their wound were neuer so deadly and desperate so those who looke not vpon Christ Iesus hanging on the crosse with the eye of faith are sure to fall into euerlasting death and damnation bee their sinnes neuer so few and on the other side they who lay hould vpon Christ and beleeue in him are sure to bee saued though their sins bee neuer so many and grieuous So in the 16. verse it is said that God so loued the world that hee hath giuen his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life and ve 36. He that beleeueth in the sonne hath euerlasting life c. So that here is no exception of sinnes for the promises are made indefinitely to all that beleeue In like maner our Sauiour hath promised Iohn 6.37 That whosoeuer come vnto him hee will not cast them away and ve 40. he assureth vs that it is the will of his father who sent him that euery man who beleeueth in him should haue euerlasting life And the Apostle Peter Actes 10.43 saith that vnto our Sauiour Christ giue all the prophets witnesse that through his name all that beleeue in him shall haue remission of sinnes And the Apostle Iohn likewise saith 1. Ioh. 2.1 that if any man sinne wee haue an aduocate with the father Iesus Christ the righteous and hee is the propitiation for our sinnes and not for ours onely but also for the sinnes of the whole world that is for whosoeuer repent and beleeue of euery kingdome countrey and nation So that by all these places it is cleare and euident that none are excluded from being partakers of Gods mercifull promises but those who exclude themselues through their infidelitie and vnrepentancie § Sect. 6 Neyther is there any sins so innumerable in multitude so hainous grieuous which will debarre vs from receiuing the benefit of Gods mercie and Christs merites so wee repent and beleeue That our sins cannot debarre vs of Gods mercy so we repent and beleeue as may appeare also by plaine testimonie Esay 1.18 the Lord thus speaketh to the Iewes whom hee had described to bee rebellious and most outragiously wicked Come now saith the Lord let vs reason together though your sinnes were as crimson they shal be made white as snow though they were red as scarlet they shal be as wooll The Apostle Paul likewise witnesseth Tit. 2.14 that our sauiour Christ gaue himselfe for vs that he might redeeme vs from all iniquitie And the Apostle Iohn saith that the bloud of Christ cleanseth vs from all sinne and if wee acknowledge our sinnes he is faithfull and iust to forgiue vs our sinnes 1. Ioh. 17.9 and to cleanse vs from all vnrighteousnesse So that here is no mention made of any sinnes which are excepted or which exclude vs from Gods mercy Christs merits so that we repent beleeue neither are the promises of the Gospell limited or restrained in respect of the number or greeuousnesse of our sinnes so we performe the conditiō of faith and repentance for whosoeuer is hartily sorie for his sinnes past and purposeth for the time to come to leaue and forsake them whosoeuer doth beleeue Gods promises and resteth vpon Christ Iesus alone for his saluation by a true and liuely faith he may be certainly assured that the Lord hath pardoned and forgiuen all his sinnes and receaued him into his grace and fauour though his sinnes be neuer so many and hainous and on the other side whosoeuer continueth in his vnrepentancie and infidelitie shal be condemned though his other sinnes be neuer so few and small neither will all our other sinnes debarre vs of Gods mercy vnlesse they bee ioyned with vnrepentancie and vnbeliefe for obserue
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
calleth vnto them and hee in whose power it was euery minute vtterly to destroy them first of all desireth a parley he who might well abhorre to vouchsafe them his presence earnestly desireth conference with them saying ver 18. Come now and let vs reason together saith the Lord though your sinnes were as crimson they shall bee made as white as snow though they were red like searlet they shall be as wool § Sect. 6 The example of the Israelites in the time of our sauiour Christ In like manner in the time of our sauiour Christ the same Iewes most wickedly rebelled against the Lorde for when the Lord in his rich mercy sent the promised Messias to deliuer them out of the handes of their enemies they would not receiue him nay they continually afflicted and persecuted him they mocked and reuiled him they haled him before the iudgment seate and caused him to bee condemned who came to iustifie and acquite them they buffeted and whipped him and preferred a wicked murtherer before him who preferred their saluation before his owne life lastly in most ignominious sort they crucified and killed him After all which outragious wickednesse offered against the Lord of life they continued in their hardnesse of heart and impaenitencie neuer acknowledging their fault not desiring pardon nay rather as they had persecuted the head our Lord and Sauiour Iesus Christ so when they could offer no more wrong vnto him in his owne person they were ready to satisfie and glutt their malicious rage in persecuting his poore members Now what more hellish impietie was euer committed what more outragious sinne was euer heard of who would euer haue imagined that there was any hope of pardon for such rebellious bloudy wretches but O the infinite and bottomelesse depth of Gods mercy whilest their wickednesse was fresh in memorie and their hands still imbrewed in the guiltlesse bloud of this innocent Lambe when as they continued in their course and ran headlong forward in their wickednes without any sence of sin or desire of pardon the Lord sent his apostles vnto them to bring them to repentance and to assure them that their sinnes were pardoned Act. 2.38 Seeing therefore these obtained the remission of their sinnes who needs to doubt of pardon who earnestly desires it for did the Lord gratioussy offer forgiuenesse to such rebellious wretches and will hee not graunt it to lesse offenders if they desire it did he offer them mercy before they sought it and will he denie mercy vnto any who earnestly seeke and sue for it Doth hee seeke to draw men to repentance and to turne vnto him and will he not receiue them when they doe repent was he so exceeding mercifull in times past and shall we now thinke his arme shortned or his mercy abated Nay assuredly he is immutable euer like himselfe one and the same most gratious most merciful full of all goodnesse and compassion towards all them that come vnto him And therefore if we turne from our sinnes by vnfained repentance wee may assure our selues though they be neuer so many and grieuous they shal be pardoned and we receaued into Gods loue and fauour § Sect. 7 To these examples of whole multitudes Particular examples of Gods mercy we may ad the examples of particular sinners who haue beene receyued to mercy and obteined pardon though their sinnes haue beene many and grieuous as Matthew Zacheus Leui who were sinfull Publicans that got their liuings by pilling polling oppression and extortion men so notoriously wicked that Publicans and sinners are ioyned together as though they were sinners by profession and therefore as Synonima or diuers words of one signification they interprete one another And yet such was the riches of Gods mercy that euen these professed sinners were conuerted and receiued remission of all their outragious wickednesse The like may bee said of Mary Magdalene who though shee had beene a woman of lewde behauiour and loose life though she were possessed of many diuels and commonly noted for an infamous and notorious sinner yet vpon her true repentance obtained the remission of her sinnes and whilest she washed the feet of our sauiour Christ with her teares hee purged and cleansed her body and soule from the filthy leprosie of sinne with his owne most pretious bloud whilest she wiped them with the haires of her head he beautified and adorned her with the rich robe of his righteousnesse Yea she was receiued into an high degree of fauour with our sauiour Christ so as shee had in some things the preheminence before his chiefe Apostels for after Christes rising againe he first vouchsafed her his presence and vsed her as his messenger to certifie the rest of his resurrection So likewise the Apostle Paul before his calling was not onely no louer but a bitter and fierce persecuter of the truth and of all the professours thereof imprisoning stoning and cruelly murthering the Saints of God but behold and admire the wonderfull mercy of God euen whilest his imbrued hands were yet red with the bloud of Gods faithfull children and whilest his heart was so full of burning rage that hee breathed out still threatnings and slaughter against the disciples of the Lord it pleased God wonderfully to conuert him to assure him of the remission of all these his horrible sinnes and to make him of a bloudie persecuter a most excellent preacher of his Gospell and of a rauenous deuouring wolfe a most vigilant and painefull shepheard To these wee might adde the example of the theefe who though he had spent his whole life wickedly prophanely yet was conuerted at the howre of death and receauing the pardon of his sinnes was presently assured of euerlasting happinesse But I shall not need to heape vp many particulars onely I can not passe that notable example of Manasses one of the most outragious sinners and prophanest wretch that euer liued as the holy Ghost hath described him in the 21. 2. Kings 21. chap. of the 2. booke of the Kings For there he affirmeth of him that he was a most horrible idolater a most malitious enemy and cruell persecuter of Gods truth a defiler of Gods holy temple a sacrificer of his owne children vnto idols that is diuels a notable witch and wicked sorcerer a bloudy murtherer of exceeding many the deare Saints and true Prophets of the Lord one who did not runne headlong alone into all hellish impietie but also ledd the people vnder his gouerment out of the way to doe more wickedly then did the Heathen people whom the Lord distroied before the children of Israel and in a word wrought more abominations and outragious wickednesse then the cursed Amorites and Cananites of whom notwithstanding the land surfetted and spued them out for their crying sins And yet this Manasses this wretch more like a diuell incarnate then a Saint of God repenting him of his sinnes from the bottome of his heart was receaued I cannot speake
it without rauishing wonder of Gods bottomlesse neuer sufficiently admired mercy was receaued I say to grace and obtained the pardon of all his horrible sinnes and most abominable wickednesse Now all these examples are written for our learning and are recorded by the holy Ghost to the end that wee may continually laud and prayse the Lord for his endlesse and infinite mercies and gather vnto our selues assurance that though our sinnes were as grieuous and hainous as any of theirs before named yet if with them wee turne from our sinnes by vnfained repentance and goe vnto Christ by a liuely faith wee shall also with them receaue the pardon of our sinnes and be entertained into Gods loue and fauour § Sect. 8 And thus haue I set downe most infallible reasons That vnrepentant sinners haue nothing to doe with the former consolation vpon which as vpon immoueable firme grounds the afflictted conscience may lay the foundation of sound comfort now if any abuse the Gospel of Iesus Christ and gather out of this heauenly doctrine this diuelish vse that because Gods mercies abound therefore they will abound in their sinnes without repentance and still more and more prouoke the wrath of the Lord against them to these I answere with the Apostle that their damnation is iust in that they abuse Gods mercy as an occasion to sinne which should serue as a forcible argument to lead them to repentance neither let such flatter themselues with vaine hope of Gods mercy for despising the riches of his boūtifulnesse patience long suffering cōtinuing in their hardnesse of hart vnrepentancy they treasure vp vnto themselues wrath against the day of wrath and of the declaration of the iust iudgemēt of God As the apostle plainely speaketh Rom. 2.4.5 Neither let thē foolishly boulster vp themselues in their sinnes by putting vnder their elbowes the sweet soft pillowes of Gods mercifull promises for as there is none so speciall which doe exclude the most hainous sinner that repenteth beleeueth so is there none so generall which do extend themselues to those who continue in their vnrepentancie and vnbeliefe and therefore though there be no sinne so grieuous which being repented of and forsaken will condemne vs if wee rest and relie vpon our Sauiour Christ for our saluation by a liuely faith so there is no sinne so small and veniall which will not plunge vs into the bottome of hell if we liue therein without repentance and doe not desire to leaue and sorsake it And therefore so long as wee liue in our sinnes and doe not seriously turne vnto the Lord by vnfained repentance let vs not in vaine arrogate and misapply vnto our selues the mercy of God the merites of Christ and the sweet promises of the Gospell for vnto such appertaine the fearefull threatnings of the law as being still the children of wrath dead in their sinnes and subiect to Gods heauie wrath and displeasure CHAP. XXXVII How we may know whether we be effectually called or no. § Sect. 1 ANd so much concerning those reasons whereby the humbled and repentant sinner may gather vnto himselfe certaine assurance of the pardon and remission of his sinnes How Sathan perswadeth the weake Christian that he is not called of all which consolations Sathan earnestly indeuoureth to spoile the afflicted soule by suggesting into his mind diuers subtill and dangerous tentations As first that all these gratious promises sweet consolations of the gospell do onely belong vnto those who are called neither to all in this number for many are called but few are chosen but vnto those alone whose calling is effectuall that is to say who are seperated from the world giuen vnto Christ and Christ vnto them and who are ingrafted into him and become liuely members of his body but thou will he say to the humbled sinner art not thus effectually called and therefore do not flatter thy selfe with the hope of Gods promises for though in themselues they are most certaine yet they belong not vnto thee but vnto those alone whose calling is effectuall How we may withstand the former tentations Against which tentation if wee would strengthen our selues we must examine our calling whether it be effectuall or no and that both by considering the meanes whereby all are effectually called and also the partes of effectuall calling making application of both vnto our owne particular For the first wee may thus reason against our spirituall enemy whosoeuer can find the meanes of effectuall calling power fully working in himselfe and conuerting him vnto God he is effectually called but I haue and doe find these meanes thus working in me and therefore I doe not flatter my selfe with vaine hope but am certainely assured that I am effectually called and conuerted § Sect. 2 The meanes whereby wee are effectually called Of the means of our effectuall calling are first the sauing and fruitfull hearing of Gods word by the ministery whereof the Lord calleth and inuiteth vs to come vnto him by vnfained repentance and to our sauiour Christ by a liuely faith euen when wee are dead in our sinnes without any desire to will or abilitie to perfourme any thing that is good Ezech. 16.6 whilest wee are the bondslaues of Sathan and mecre worldlings Eph. 2.1.3.12.13 not desiring nor once thinking vpon the means of our saluation And this is done first by the preaching of the law by which is reuealed vnto vs our innumerable hainous sinnes and the fearefull punishments due vnto them as that we by our continuall transgression are subiect to the Rom. 7.7 curse of the law vnable to perfourme obedience vnto any of the commaundements or to make satisfaction to Gods iustice for the least of our sins and so consequently that we are obnoxious to Gods wrath subiect to those horrible torments prouided for the wicked and therefore in respect of our selues our owne righteousnesse satisfaction or any other meanes of our owne whatsoeuer in a most damnable and desperate estate Secondly after the Lawe hath thus shewed vnto vs our sins the punishments due vnto them the Lord by the ministerie of the gospel doth reueale vnto vs a plaine way by which we may come out of this miserable estate and attaine vnto euerlasting saluation namely by beleeuing and ayplying vnto our selues Christ Iesus and all his benefites Thirdly with this outward ministerie of the word the Lord ioyneth the inwarrd cooperation of his holy spirit whereby hee openeth our deafe eares and maketh vs attentiuely to heare Psal 40.6 Iohn 6.44 Act. 16.14 1. Ioh. 2.20.27 and as with a precious eyesalue illightens the blind eyes of our vnderstandings enabling vs to conceiue and vnderstand those things which are deliuered vnto vs both out of the law and out of the Gospel § Sect. 3 The 2. meanes of our effectuall calling The second meanes of our effectuall calling is the softening of our harde hartes when as the Lorde taketh away
apostle speaketh 1. Tim. 2.4 where he saith that it is the will of God that all men should bee saued 1. Tim. 2.4 and come to the acknowledging of the truth that is to the knowledge of the truth of God and assenting therunto The 2. degree a perswasion that our sins are pardonable The second degree is an assurance that our sinnes are pardonable which is wrought in vs by the knowledge and due consideration of Gods infinite mercy and Christs inualuable merites and indefinite promises of the Gospell made with out exception to ill repentant and belieuing sinners from whence also ariseth a generall hope that we shall receaue the pardon and remission of our sinnes which hope is nourished and increased by this consideration that the Lord hath placed vs in his church and gratiously granted vnto vs the outward meanes wherby we may be brought vnto vnfained repentance and haue a liuely faith wrought in vs euen the ministerie of the word and administration of the sacraments vpon which onely condition the couenant of grace and all the sweete promises of the Gospell are made and assured vnto vs. § Sect. 4 The third degree is a hungring desire after grace that is not onely to be made partakers of Gods mercy The 3. ddegree an hungring desire after grace and Christs meritts and righteousnes by which we are iustified reconciled vnto God and receaue the pardon and remission of all our sinnes but also after the meanes and instrumentall causes whereby the assurance of Gods mercy and Christs merits is deriued vnto vs namely true faith and vnfained repentance and the rest of the graces of Gods sanctifying spirit The which desire of grace is the beginning of grace neyther can wee desire it till in some measure it be wrought in vs for regeneration and sanctification is begunne at the same time in all the parts and faculties of our bodies and foules so that he who is truely regenerate many facultie or part is also regenerate in the whole man And therefore whosoeuer hath his will renewed and sanctified to desire that which is good is also sanctified and renewed in his vnderstanding affections and in all the powers and faculties of body and soule Moreouer as before I haue deliuered at large our desire of grace faith and repentance are the graces themselues which we desire at least in Gods acceptation who accepteth of the will for the deed and of our affections for the actions And therefore if we earnestly desire to repent beleeue we doe repent and beleeue in Gods sight and the Lord hath made the like gratious promises to this earnest desire of grace which hee hath made to those who find themselues plentifully indued with the graces themselues So Matth. 5.6 Blessed are they which hunger and thirst for righteousnesse for they shal be filled So the virgin Marie saith in her song Luk. 1.53 Luke 1.53 That the Lord filleth the hungrie with good things and sendeth away the rich emptie And our Sauiour Christ calleth vnto him such as thus hunger and thirst promising that he will satisfie them Iohn 7.37 Reuel 21.6 and 22.17 Ioh. 7.37 Lastly whosoeuer feeleth this desire in him ioyned with a carefull and continuall vse of the meanes whereby his desire may be satisfied he may assure himselfe that the Lord who hath wrought in him the will to desire will also in his good time worke in him abilitie to perfourme and the graces which hee so earnestly desires for hee will fulfill the desire of them that feare him he will also heare their crie and will saue them As it is Psal 145.19 So Psal 10.17 Psal 145.19 10.17 Lord thou hast heard the desire of the poore thou preparest their heart and bendest thine eare vnto them And therefore if in the middest of our afflictions and grieuous tentations wee can crie out with the Prophet Dauid Psalm 38.9 Lord I powre my whole desire before thee Psal 38.9 and my sighing is not hid from thee We may be assured how miserable soeuer wee are in our owne sense and feeling that wee are in the state of grace and shall haue our desires satisfied for he that hath begunne this good worke in vs Phil. 1.6 will also in his good time finish and perfect it as the Apostle speaketh Phil. 1.6 § Sect. 5 The fourth degree is an approaching vnto the throne of mercy that we may in all humilitie confesse our sinnes The 4. degree an approching to the throne of grace Heb. 4.16 and acknowledge that wee are guiltie of death and condemnation and also that wee may in the name and mediation of Christ obtaine the pardon and remission of them And of this the Apostle speaketh Heb. 4.16 Let vs therefore goe bouldly vnto the throne of grace that wee may receiue mercy and find grace to helpe in time of need And the Prophet Hosea cap. 14.2 O Israel returne vnto the Lord thy God for thou hast fallen by thine iniquity 3. Take vnto you words and turne vnto the Lord and say vnto him take away all iniquitie and receiue vs graciously so will we render the calues of our lips An example hereof we haue in the Prophet Dauid Psal 32.5 Then saith he I acknowledge my sinne vnto thee Psal 32.5 neyther hid I mine iniquitie for I thought I will confesse my wickednesse vnto the Lord and thou forgauest the punishment of my sinne So likewise the prodigall Sonne hauing attained vnto the sight of his sinne and to a desire of forgiuenesse resolueth to goe vnto his father and to say Luk. 15.18.19 Father I haue sinned against heauen and before thee am no more woorthie to be called thy sonne make mee as one of thy hired seruants Luke 15.18.19 § Sect. 6 The fift degree is a specially perswasion wrought in vs by Gods spirit whereby we particularly apply vnto vs the sweete promises of the gospell The 5. degree a special application of the promises and are assured of Gods loue and fauour of the remission of our sinnes for the merits righteousnesse and obedience of Iesus Christ resting vpon him alone for our saluation An example whereof wee haue in the Apostle Paul Gal. 2.20 Gala. 2.20 Thus saith he I liue yet not I now but Christ liueth in me and in that I now liue in the flesh I liue by faith in the sonne of God who hath loued mee and giuen himselfe for mee And this perswasion ought to goe before sense and experience for first wee beleeue and are perswaded of the truth of Gods promises and resist diffidence and doubting and afterwardes followes ioyfull sense and experience of Gods mercy truth and goodnes towards vs. And hence it is that the Apostle defineth faith to bee the ground of things which are hoped for and the demonstration or euidēce of things not seene Heb. 11.1 Ioh. 20 29. Heb. 11.1 to this purpose our sauiour Christ saith to Thomas
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
know that this word imputing or imputation is taken two waies in the Scriptures first when as the thing imputed is in our selues and so it is said Psal 106.31 Psal 106.31 Rom. 5.13 that the fact of Phinees was imputed vnto him for righteousnesse so Rom. 5.13 But sin is not imputed while there is no law Secondly when as the thing imputed is out of our selues and of this Leuit. 17.4 Numb 18.27 mention is made Leuit. 17.4 and Numb 18.27 And in this latter sense the word is to be vnderstoode in the doctrine of iustification and not in the former For our sinnes were imputed vnto Christ when he offered himselfe to stand in our place to pay our debt and to make full satisfaction to his fathers iustice by suffering those punishments which we by our sinnes had deserued in which respect the Scriptures say that he was reputed amongst the wicked Mar. 15.28 2. Cor. 5.21 Mar. 15.28 and that he was made sinne for vs 2. Cor. 5.21 not by infusion of our sinnes and corruptions into his most holy nature but by imputation onely And contrariwise we are made iust or iustified not by infusion of inherent righteousnesse into vs but by imputation of Christs righteousnes when as beleeuing in him notwithstanding that our nature is still defiled with sinne and manifold corruptions through the meere mercie and free grace of God for the merits and obedience of Christ wee are reputed iust as though wee had neuer committed sinne and had perfourmed perfect obedience vnto Gods commandements and so adiudged heires of euerlasting life So that this imputation consisteth not in Gods reputing of vs iust in respect of our inherent righteousnesse infused into vs but in the free mercie and grace of God which for Christ his sake couereth our sinnes which are indeede inherent in vs so as they shall neuer be imputed vnto vs for our condemnation imputeth vnto vs the righteousnes which is not in vs but in Christ wherewith being fully possessed he reputeth of vs as most innocent and perfectly righteous § Sect. 6 Now that imputation is to be vnderstood in this latter sense The former point prooued by testimonies of the Scriptures Rom. 4.4.5 it is most manifest where the Apostle Paul setteth down the word in both these senses denying that in this doctrine of iustification it is to be vnderstood of the former and affirming it of the latter To him saith he that worketh the wages is not imputed by fauour but by debt namely because he hath merited it by his owne righteousnes 5. But to him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted or imputed for righteousnes euen as Dauid declareth the blessednes of the man vnto whō God imputeth righteousnes without works In which words he plainly sheweth that there is a kind of imputatiō which hath his ground or foundation in works and inherent righteousnes and this he affirmeth is not of grace And that there is another kind of imputation which hath not it ground and foundation in him to whom it is made but in the free mercie of God iustifying the wicked without his workes and therefore not onely destitute of inherent righteousnesse whereby hee might be iustified but also guiltie of inherent corruption and actuall transgression whereby hee might bee condemned if God should enter into iudgement with him So also hee plainly affirmeth Eph. 2.8 that we are saued by grace through faith Eph. 2.8 and that not of our selues it is the gift of God 9. Not of workes least any man should boast himselfe § Sect. 7 Secondly The former point proued by the example of Abraham this may be prooued by the example of Abraham vpon which the Apostle in the former place insisteth for by that imputed righteousnesse whereby he was iustified wee are also iustified but the Apostle plainly affirmeth that this imputation was not of Abrahams inherent righteousnesse with the which notwithstanding he was plentifully indued for as he saith if Abraham were iustified by workes he had wherein to reioyce but not in God but that Abraham beleeued in God and this was counted to him for righteousnesse Rom. 4.2.3 as it is Rom. 4.2.3 and therefore we are not iustified by our workes and inherent righteousnesse but by the righteousnesse of Christ imputed vnto vs. § Sect. 8 Thirdly that righteousnesse which iustifieth vs That perfect righteousnesse is required to our iustification Iam. 3.2 must consist in perfect obedience and fulfilling of the law of God in that exact manner and measure which Gods iustice doth require but this cannot possibly be done by any righteousnesse which is in vs which is most imperfect and mingled with many sinnes and corruptions for in many things we sinne all as it is Iam. 3.2 and he that saith he hath no sinne is a liar as Iohn speaketh 1. ep 1.8 and our best righteousnes is like a polluted cloath 1. Ioh. 1.8 Esa 64.6 as it is Esa 64.6 but by the alone righteousnesse of Iesus Christ which being imputed vnto vs is sufficient to answere and satisfie Gods exact and most perfect iustice That our righteousnesse whereby we are to be iustified must be perfect Rom. 3.31 and such as the law and exact iustice of God requireth it appeareth Rom. 3.31 whereas the Apostle plainly affirmeth that when faith is imputed vnto righteousnesse Iam. 2.10 the law is not made voide but rather confirmed and fulfilled Doe we then saith he make the law of none effect through faith God forbid Yea we establish the law But this cannot be done by our righteousnesse which is imperfect and mingled with innumerable sinnes but by the alone most perfect righteousnesse of Iesus Christ imputed vnto vs. Againe the Lord hath commaunded and straitly charged that in our ciuill iudgements the righteous shall be iustified Deut. 25.1 and the wicked condemned Deut. 25.1 And the wise man saith that he that iustifieth the wicked Pro. 17.15 and he that condemneth the iust euen they both are abomination vnto the Lord Pro. 17.15 And the Prophet Esay denounceth a woe against them which commit this sinne Esa 5.23 chap. 5. vers 23. Now shall the Lord require this of vs and shall we thinke that he whose will is the rule of iustice wil iustifie any whose righteousnesse is imperfect and not according to his law No he hath told vs that it is more easie that heauen and earth should passe away Luk. 16.17 than that one title of the law should fall vnaccomplished Luk. 16.17 And therefore let vs not trust vnto our owne imperfect righteousnesse but wholy rest vpon the alone righteousnesse of Iesus Christ by a liuely faith for our iustification For he is the Lord our righteousnesse Iere. 23.6 Esa 45.24 Iere. 23.6 In him we haue righteousnesse and strength Esa 45.24 He is made vnto vs of God wisedome righteousnesse sanctification and redemption 1. Cor. 1.30
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
but exceedingly grieued that by his sinne hee hath displeased God and seeing his owne weaknesse and infirmities doth bewaile them and fleeth vnto God by feruent prayer desiring the assistance of his holy spirit whereby hee may be enabled to mortifie his flesh and the corruptions thereof which hee deadly hateth and to serue God in holinesse and newnesse of life such a one may assure himselfe that hee walketh not after the flesh but after the spirit and that hee is in Christ Iesus and hath escaped condemnation though through his infirmitie and strength of his inbred corruptions hee falleth often into sinne § Sect. 5 The differences betweene the sinnes of the regenerate man and the vnregenerate Though therefore the sanctified man sinneth yet this doth not prooue that he is still in the flesh and vnregenerate seeing there is great difference betweene his sinnes into which he now falleth and those which hee committed before hee was sanctified or those which they commit which still liue in the flesh For first the vnregenerate man doth continuallie sinne heaping vp one wickednesse vpon another the man regenerate but sometimes when hee is ouercome by his corruptions the wicked man committeth sinne with greedinesse the godly man with some kinde of irksomnesse and after a sort vnwillingly the one drawes sinne vnto him as it were with cartropes Esa 5.18 the other is violently drawne to sinne with the strength of his corruptions the one hunteth after sinne and the occasions thereof the other is hunted by sinne and Sathans temptations till being out of breath and fainting for wearinesse hee is ouertaken and led prisoner The carnall man sinneth with full consent of will and with pleasure and delight the spirituall man doth not yeeld without some resistance of the regenerate part and as it were grudgingly and with the misliking of the spirit he that is vnregenerate suffreth sinne to raigne in him and yeeldeth vnto it such willing and heartie obedience as the loyall subiect doth to his lawfull King but the sanctified man obeyeth it as though it were an vsurping tyrant repiningly and by cōstraint rather drawne with force than moued by any loue or liking The wicked man committeth sinne vpon deliberation aduisedly and of set purpose but the regenerate man for the most part suddenly besides his purpose and contrary to his resolution The vngodly mans heart and conscience seldome or neuer controules him for his sinne or if it doe yet it suddenly vanisheth like a flash of lightning but there is a fight in the hart of the godly man the carnall part drawing one way and the spirituall part another When the carnall worldling offendeth hee is in his common way for hee maketh an occupation of committing sinne but when the regenerate man sinneth hee is out of his course and is neuer at rest till he commeth into his way of righteousnesse again when the wicked man hath committed one sinne that is an argument to moue him to commit another Eccl. 8.11 because iudgement is deferred and hee hath escaped punishment but the true Christian like one who runneth a race for some great wager if he stumble and fall when he riseth againe he doth more carefully looke to his feete and striueth to runne the more swiftly in the way of righteousnesse that so he may redeeme with more than vsuall speed the lost time wherein he was hindred by his fall Finally the vnregenerate man being fallen into the puddle of sinne doth wallow therein with pleasure and delight and neuer striues to rise againe by amendment of life but the man regenerate though hee fall yet he riseth vp againe by true repentance and neuer resteth till hee haue throughly washed his polluted soule with the bloud of Christ applied vnto him by a liuely faith The one remembreth his sinnes which he hath committed with gladnesse and reioycing yea bragging and boasting of his outragious wickednesse the other neuer thinketh vpon them but with griefe and sorrow neither is there any thing in the world whereof he is more ashamed than of his sinnes Seeing therefore there is such great and manifold differences betweene the sinnes of the sanctified and those who are vnsanctified let not Sathan perswade vs that wee are still in the flesh and vnregenerate because will we nill we we often fall into sinne if in our manner of sinning wee can finde these differences which we neuer discerned in former times CHAP. X. Sathans temptations taken from particular sinnes into which we haue fallen answered § Sect. 1 That sins committed after repentance exclude vs not from pardon ANd so much concerning those temptations which Sathan suggesteth in respect of our sinnes in generall now we are to speake of such as concerne particular sinnes and these are of two sorts for either Sathan seeketh to ouerthrow our faith and to discourage vs from going forward in our course of godlinesse by setting before vs and exceedingly aggrauating those sinnes which indeede wee haue committed or by perswading vs falsely that we haue committed such sinnes as being vnpardonable are not incident to the childe of God The former sort of temptations are taken either from some hainous sin once committed or from the often falling into the same sin Concerning the first he aggrauateth the sinnes of the faithfull two especiall waies either because they haue been committed after repentance or voluntarily against knowledge and conscience In the former respect he is ready to suggest that the children of God doe not commit any sinne after they haue truly repented of it and if any doe either he neuer truly repented or if he did yet after his fall there is no place to a second repentance nor hope of Gods mercie For answering whereof wee are to know that howsoeuer the state of those who thus sinne is somewhat dangerous and they more hardly recouered than others euen as those diseases are perilous and hardly cured into which wee fall by a relapse after the recouerie of health yet this is incident to the children of God who haue truly repented and notwithstanding this grieuous kinde of falling they are not debarred of Gods mercie in Christ Iesus And this appeareth partly by reasons and partly by examples For first the gracious promises of the Gospell concerning the remission of sinnes are indefinite and without limitation of time or sinnes whether committed before or after repentance So Matth. 11.28 Come vnto me all ye that labour and are heauie laden Matth. 11.28 1. Ioh. 2.1 2. and I will ease you and 1. Iohn 2.1 2. If any man sinne we haue an aduocate with the father c. In which and in many other places the Lord assureth vs that he will receiue to mercy all repentant sinners of what nature and qualitie soeuer their sinnes are Secondly in the lawe were sacrifices appoynted for the sinnes of the people not onely those who were newly receiued into the Lords couenant for their sinnes past but also for those sinnes which were
be assured of our election 235 CHAP. XI The obiections alledged against the assurance of our election answered and first those which are grounded vpon testimonies of scriptwre 248 That feare and distrust in our owne weaknesse and assurance of our election may well stand together 253 CHAP. XII The reasons alledged against the assurance of our election answered 261 That not assurance but doubting of our election proceedeth from pride and presumption 261 Our vnworthines no cause why we should doubt of our electiō 263 That weaknesse of faith and certaintie of assurance may well stand together 264 That a weake faith doth as truly assure vs of our election as a stronger 265 How our faith though assaulted with doubting may bee certaine 266 That the sight of our imperfections is no cause why wee should doubt of our election 272 That this doctrine openeth no way to security presumptiō 272 CHAP. XIII Of our redemption what it is by whom from what with what price and to what end we are redeemed 274 CHAP. XIIII Sathans temptations concerning our redemption whereby he moueth the worlding to presumption answered 278 Sathans temptation grounded vpon the doctrine of vniuersall redemption answered 279 That Christs redemption is not vniuersall but only of Gods elect proued by testimonies of Scripture 279 The same point proued by diuers reasons 281 Obiections alledged against the former doctrine answered 283 In what sense Christ is said to haue died for all men 283 CHAP. XV. That al who are redeemed by Christ are also by him sanctified 287 Sathans temptation perswading worldlings to liue licenciously because they are redeemed and shall therefore be saued answered 288 Of the three degrees of our redemption wrought by Christ and how the follow one another 292 CHAP. XVI Of those temptations which Sathan vseth against the faithfull concerning their redemption and how they may answere them 295 That it is not repugnāt to Gods iustice to punish Christ for vs. 296 That Christ hath offered an all-sufficient price for our redemption 297 Sathans temptations against the particular applicatiō of Christs merits answered 299 Our falling into sinne no reason to proue that we are not redeemed 299 That God is not angry with the faithful though he seemeth so 301 Sathans assaulting vs no reason to proue that we are not redeemed from his power 302 That though we die yet we are redeemed from death 304 That those who are once redeemed cannot againe be brought into bondage 307 CHAP. XVII Of our vocation what it is and the kindes thereof 308 Of the parts of our effectuall calling and first of our separation from the world 310 Of the second part of our effectuall calling namely the reciprocall donation of Christ to vs and vs to Christ 312 Of the third part namely our vnion with Christ 312 CHAP. XVIII Sathans temptations whereby he seeketh to make our calling vneffectuall answered 314 Of the necessitie of our effectuall calling 314 Sathans temptations whereby hee moueth vs to neglect the meanes of our effectuall calling 316 Motiues to perswade vs to the diligent hearing of Gods word 316 CHAP. XIX Sathans temptation whereby he perswadeth men that the Scriptures are not Gods word answered 323 Seuen reasons to proue that the Scriptures were indited by Gods spirit 324 CHAP. XX. Foure other reasons to proue that the Scriptures are the word of Gods Where also diuers obiections are answered 330 CHAP. XXI The last argument to proue the former point taken from the testimonie of Gods spirit 342 CHAP. XXII Sathans temptations suggested against the translations of the the holy Scriptures answered 346 CHAP. XXIII Sathans temptations taken from the euill liues of the ministers of the word answered 348 That the wicked liues of the Ministers should not make vs neglect their ministerie 353 CHAP. XXIIII Sathans temptations taken from sundrie opinions sects and religions answered 354 How the vnlearned may discerne the true religion from that which is false 356 CHAP. XXV Sathans temptations taken from our vnworthinesse and vnfitnes to beare Gods word answered 360 CHAP. XXVI How we must arme our selues against Sathans temptations whereby he laboreth to make the word of God fruitles 363 How we must prepare our selues before we heare Gods word 363 Of the duties which we must performe in hearing 371 Of the duties which we must performe after we haue heard the word 373 CHAP. XXVII Sathans temptations whereby he perswadeth men to delay their repentance answered 375 Of three motiues whereby we may be perswaded to hasten our repentance 376 CHAP. XXVIII Of the fourth motiue taken from the difficultie of repenting caused by delayes 383 That the time of sicknes and the hower of death is most vnfit for repentance 390 CHAP. XXIX Of fiue other motiues to inforce the former point 393 CHAP. XXX Two lets which cause worldlings to deferre their repentance remoued 402 The first taken from an abuse of Gods mercie 403 The other grounded on the example of the conuerted theefe 405 CHAP. XXXI Sathans temptations mouing men to rest in a counterfait repentance answered 408 Of diuers things required vnto true repentance 409 1. Knowledge and sight of sinne 410 Of the meanes whereby we may attaine to a true sight of sin 414 2. That our sinnes be irkesome and grieuous vnto vs. 416 3. An earnest desire to be freed from sinne 417 4. That we come to Christ for this purpose 418 CHAP. XXXII Sathans temptations which he useth against those which are called to bring them to despaire answered 421 Reasons to perswade the weake christian of the forgiuenes of his sins The first whereof are grounded on Gods owne nature 424 The first argument grounded vpon Gods infinit mercie ibid. CHAP XXXIII Of the second reason to perswade the weake christian of the forgiuenes of his sinnes grounded vpon Gods iustice 434 CHAP. XXXIIII Of the third reason grounded vpon Gods truth 437 CHAP. XXXV Of other reasons to proue the forgiuenes of sinne taken from the first Person in Trinitie 445 Of other reasons to proue the former point taken from the second Person in Trinitie 446 Reasons takē frō the office of Christ to proue forgiuenes of sin 451 Reasons taken from the third Person in Trinitie to proue the same point 459 CHAP. XXXVI Diuers other reasons produced to the same purpose 460 1. Because it is an article of our Creed 460 2. Taken from the testimonie of Gods faithfull Ministers 461 3. From the contrarie testimonie of Sathan 462 4 From the experience of Gods mercie in pardoning others 464 CHAP. XXXVII Sathans temptation whereby he suggesteth that the christian is not effectually called answered 470 How we may know whether we be effectually called and of the meanes of effectuall calling 471 Sathans temptation answered whereby he perswadeth the christian that he loueth the world and the world him 475 CHAP. XXXVIII Sathans temptations obiecting to the weake christian vnrepentancie and hardnes of hart answered 482 Of the diuers sorts of hardnes of hart and
from all danger of death The first of these vertues is signified hereby in that he calleth faith a shield which repelleth Sathans temptations as the shield doth the darts that are cast against it the second by the word quenching namely that as water quencheth the fire so faith quencheth the firie darts of Sathans temptations as is aforesaid VVhy Sathan is called the wicked one Lastly wee are to note that he calleth Sathan the wicked one to shew vnto vs that hee is the father and author of all wickednesse and sinne both by sinning himselfe and prouoking others to sinne by his temptations And therefore he is called the wicked or euill one both here and Matth. 6.13 But deliuer vs from the euill one Matth. 6.13 and 13.38 Ioh. 8.44 So Matth. 13.38 The tares are the children of the wicked one as also Ioh. 8.44 CHAP. XIIII Of the helmet of saluation THe fift peece of our Christian armour is the helmet of saluation which is so called by a metonymie of the effect because it bringeth saluation to them that weare it Esa 59.17 Rom. 8.24 1. Thess 5.8 for we are saued by hope as it is Rom. 8.24 which we are to vnderstand by the helmet of saluation as appeareth 1. Thess 5.8 where he exhorteth vs to put on the hope of saluation for an helmet Hope the helmet of saluation As therefore souldiers when they goe into the field put on their helmet that thereby they may defend their head which is their chiefe part from the cruell blowes of the enemie so we being to fight the spirituall battaile must put on hope both of victorie and the glorious crowne belonging thereunto and so shall wee neuer turne our backes when wee are assaulted seeing by the Lords assistance we doe assuredly hope for victorie and through his mercie and the merits of Christ do expect after our combat is finished the garland of euerlasting happines promised to all that ouercome For though Sathan assault vs on the one side by offering vnto vs the riches honours and pleasures of the world that thereby he may intice vs to sinne and so yeeld our selues his captiues he shall not preuaile against vs if we be armed with this helmet of saluation for as no man in his right wits would sell his certaine interest vnto a goodly inheritance for a bright shining counter so much lesse will any man who is not starke mad sell his assured hope of the eternall kingdom of glorie by yeelding himselfe the slaue of sinne and Sathan to purchase for the present the worlds counterfaite shining excellencies which are in truth but mutable or at least momentanie vanities And though he assault vs on the other side with afflictions Act. 28.20 crosses and persecutions as he did Paul yet wee will with him for the hope of Israel be content to bee bound in the chaines of miserie and affliction For the heauiest crosse will seeme tolerable yea an easie yoke and a light burthen 2 Cor. 4.17 to those who doe expect and hope for a farre most excellent and an eternall waight of glorie neither can the straight way and the narrow gate discourage those that in the end of their iourney assuredly expect a palace of pleasure and neuer fading felicitie But on the other side if we doe not put on this helmet wee shall not dare to lift vp our heads in the day of battaile for as those who are encouraged with hope of victorie and the spoyle ensuing doe fight valiantly so those who are quite forsaken of hope doe forsake also the field and casting downe their armour and weapons doe either runne away or cowardly yeeld vnto the enemie CHAP. XV. Of the sword of the spirit § Sect. 1 Of the sword of the spirit ANd so much for the defensiue armour which wee must put on that which followeth is both defensiue and offensiue fit to defend our selues and repell and foyle the enemie The first is the sword of the spirit the word of God This the Apostle calleth the sword of the spirit because it is a spirituall and not a carnall weapon which the spirit of God himself hath as it were tempered made sharpened and put into our hands to repell our spirituall enemies whensoeuer they assault vs. If therefore we would defend our selues and driue backe Sathan wee must not onely buckle vnto vs the defensiue armour before spoken of for he that standeth altogether vpon defence standeth vpon no defence but wee must take vnto vs the sword of the spirit wherewith we may repell and deadly wound our spirituall enemies Wherein we are to imitate the example of our chiefe Captaine Iesus Christ who though he was able to haue confuted Sathan by other arguments or to haue confounded him by the omnipotent power of his deitie Matth. 4. yet as he suffered himselfe to be tempted in all things like vnto vs so he vsed also the same weapons which he hath appointed vs to vse in this spirituall combat of temptations to the end that we might be taught how to handle them hauing his example for our imitation and also may conceiue assured hope of victorie considering that our Captaine subdued Sathan with the selfesame weapons § Sect. 2 Whensoeuer therefore wee are assaulted by Sathan let vs draw out the sword of the spirit That the sword of the spirit is a most fit weapon to repell Sathans temptations that wee may defend our selues and giue him the foyle as being the most fit weapon for this purpose for if Sathan seeke to blind the eyes of our vnderstanding with ignorance that thereby hee may leade vs as it were hoodwinkt into sinne the word of God is a lanthorne to our feete and a light vnto our pathes to discouer Sathans darke illusions and secret ambushments and to guide our feete in the way of peace If he seeke to deceiue vs with his lies and to seduce vs into errors the word of God is the touchstone of truth by which wee discerne the pure golden veritie from the drossie conceits of humane inuentions and the subtill delusions of Sathans probable falsehoods from the vndoubted certaintie of Gods infallible truth If he transforme himselfe into an angell of light Gods word doth pull off his vizard and maketh him appeare in his owne likenes if he come vpon vs like a roring lion to deuoure vs it protecteth vs from danger and maketh vs strong enough to withstand his violence Seeing therefore this weapon is so excellent let vs most highly esteeme it and manfully vse it whensoeuer Sathan doth assault vs and tempt vs vnto sinne How we are to vse the sword of the spirit in the conflict of temptations For example when he inticing vs to commit sinne doth extenuate and mince it as though it were but a May-game and a tricke of youth which God regardeth not let vs draw out the sword of the spirit saying it is written that all they are accursed who continue
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
90.11 because that made quite against him or if hee recite them right he will wrest the words vnto another sense than the holie Ghost hath written them that so he may deceiue vs and leade vs into error CHAP. XIX How Sathan allureth vs into sinne by degrees and draweth vs from one extreme to another § Sect. 1 ANd thus haue I shewed at large Sathans first polliticke stratagem which he vseth to circumuent vs by fitting his temptations according to our nature and disposition or our state and condition A second pollicie which Sathan vseth to circumuent vs is this if he cannot at the first intice vs to fall into outragious wickednes Sathan laboreth to draw vs into outragious sinnes by degrees he will seeke to draw vs thereunto by degrees beginning at the least and so bringing vs from that to a greater till at last we come to the highest step of wickednes whereby it commeth to passe that as those who walke to the top of an high hill whose ascent ariseth by little and little come to the top without wearines before they well perceiued that they did ascend so they who goe forward in the waies of wickednes by degrees do without any controulment or checke of conscience clime vp to the highest top thereof whence Sathan casteth them down headlong into the pit of destruction For example if he see a professor of religion which maketh conscience of his waies he doth not vsually seeke at first to draw him into heinous sinnes vnlesse the cordes of his temptations be exceeding strong but first he allureth him to come into the companie of wicked men by offering some pleasure or profit or by occasion of affinitie and marriage ioyning him if he can with such a yokefellow as wil draw him faster backe than he can draw her forward in the course of godlines If he thus farre preuaile then he tempteth him to winke at their sins which in conscience he condemneth that he may still inioy his pleasure and profit or continue in their loue and fauour then in the next place he moueth him to thinke them tollerable sinnes which they commit and nothing so outragious as others fall into and when he hath made this progresse then he inticeth him to taste of sinne which he so sweetneth with the sugred delights of this vaine world that he swalloweth it downe without all loathsomnesse and neuer tasteth the bitternesse thereof till the heat of Gods spirit doe cause it worke in his conscience so as he is neuer at rest till he haue cast it vp againe by vnfained repentance Otherwise if he be not preuented thus by Gods spirit Sathan will by this meanes cause his conscience to swallow and to digest such loathsome sinnes which in former times he abhorred to see others commit And as those who from their infancie are accustomed to take poysons in small quantities doe enable their stomackes to digest more till by long custome and increasing the quantitie by degrees it becommeth so familiar to their stomackes that instead of poysoning them they are nourished thereby as histories doe record of some of the Indian Kings so Sathan inticeth vs to swallow downe the poyson of sinne at the first in such small quantitie that our consciences may not be sicke thereof but hauing well digested the least he increaseth the measure till by long custome he hath made it so familiar to our consciences that those sinnes are euen meate and drinke vnto vs which at the first we loathed as deadly poysons Now if we would defeate this pollicie of Sathan we must continually watch ouer our owne hearts and pull them backe when wee see that they but incline vnto any sinne we must not lightly esteeme of any sinne nor willingly giue entertainment to the least wicked thought for though in it selfe it be not so hainous yet it will inlarge our consciences and make roome for a greater til at last we keepe open house readie to receiue all wickednes which offereth it selfe vnto vs and as we are carefull to auoyde the sinnes themselues so with as much diligence we are to shunne the occasions and meanes by which we might be drawne or inticed thereunto But of this point more hereafter § Sect. 2 A third pollicie which Sathan vseth to circumuent vs Sathans third pollicie in drawing men out of one extreme into another is to bring vs from one extreme to another For example when we see the vilenesse of prodigalitie so as we will no longer be possessed of that vice then will Sathan make it as odious as he can and indeauour to bring vs into extreame hatred thereof that so he may the more easily draw vs into the contrarie vice of couetousnesse If he cannot any longer keepe vs asleepe in sinne by rocking vs in the cradell of carnall securitie and singing vnto vs the sweete tunes of Gods mercie and Christs merits thē will he labour to plunge vs in despaire by setting before our eyes the heynousnesse of our sinnes and sounding in our eares the thundring threatnings of the law If he cannot any longer nuzzle vs in superstition and cause vs to place all our religion in ceremonies and in restrayning our selues of the vse of things indifferent he will draw vs to the other extreame by mouing vs to thinke all ceremonies vnlawfull and to practise all licenciousnes vnder pretence of christian libertie If he can no longer perswade vs to seeke for iustification by the workes of the law to the end wee may not rely on Christs merits and righteousnes he will bring vs into vtter dislike of this doctrine by shewing vs the absurdities thereof that he may draw vs to the other extreme namely to neglect good workes as altogether vnnecessarie to saluation because faith alone iustifieth If he cannot hide out of our sight the shining graces of Gods spirit by casting before our eyes the cloude of our sinnes and corruptions then he will cause vs to looke on them through the spectacles of selfe loue and affection to the end we may imagine them much greater than in truth they are and so be puffed vp in pride and too securely rest in those gifts we haue not seeking for increase If he cannot perswade vs to diffidence and distrust he will moue vs to tempt God vpon no necessarie occasions and thus he dealt with our Sauiour Christ for first he tempted him to distrust Gods prouidence and to prouide for himselfe by turning stones into bread but when he could not so preuaile he moued him to make an vnnecessarie experiment of his prouidence and care by casting himselfe downe headlong from the pinacle of the temple whereas there were ordinarie meanes whereby he might descend Now the end why Sathan vseth this pollicie is more violently to cast vs into one extreame of sinne when with full swinge of will we do auoyde the other as also to make vs beleeue that the latter temptation is the motion of Gods spirit seeing it is cleane
against two or three assaults of our spirituall enemie but wee must be readie to answere all obiections and not so wholie incline to one side and to the defending one part as that in the meane time wee leaue the other naked to bee wounded with Sathans blowes And to the end we may the rather be encouraged to stand constantly in our defence wee are to know that when Sathan doth so often shift his temptations and in a short distance of time doth seeke to bring vs into quite contrary vices The oft changing of Sathans temptations a probable signe that he doth not preuaile it is a manifest signe that he doth not yet preuaile for as no enemie is so foolish as will after that hee hath made one sufficient breach for entrie or forced one gate of the citie go from that to another but rather enter where the way is made so Sathan laying siege to our soules would not seeke to make a new battrie with his temptations if the former had made way for him to enter and surprize vs he would not tempt vs to pride and presumption if he had ouercome our faith and plunged vs into despaire hee would neuer transforme himselfe into an angell of light if he could haue ouercome vs in his owne likenes he would neuer tell vs of Gods mercie if hee had alreadie ouerwhelmed vs with the sight of our sins and consideration of Gods iustice nor yet of Gods iustice if he could keepe vs in carnall securitie by setting before vs his mercie but that way whereby he perceiues he any whit preuailes he will follow and continue earnest in the same pursuite till he perceiue he cannot catch vs. As therefore when the fit of the ague shifteth from time to time it is a good signe that our nature waxing strong doth preuaile against the disease so when Sathans temptations in a short time often change and that from one contrarie to another it is a signe that Gods spirit being strong in vs doth resist Sathan and putteth him to these shifts whereas he would hold on a constant course if he preuailed against vs. § Sect. 5 The fift thing to be obserued in the maner of Sathans fight is That Sathan assaulteth vs sometime himselfe and sometime by his instruments that sometimes he setteth vpon vs immediatly in his owne person sometimes mediatly vsing for his instruments the world the flesh Of the first we haue an example 1. Chr. 21.1 where it is said that Sathan prouoked Dauid to number Israel So Ioh. 13.2 the Euangelist sheweth that the diuell did put in the heart of Iudas Iscariot to betray Christ And the Apostle Peter Act. 5.3 telleth Ananias that Sathan had filled his heart with his suggestions that he should lie vnto the holie Ghost And thus also he tempted our Sauiour Christ immediatly fortie daies together in the wildernes Mat. 4. When he thus fighteth against vs in his owne person he giueth the assault either in his own likenes or els transformeth himself into an angell of light When he incountreth vs in his owne likenes and like a diuell indeede then he doth as it were proclaime open warres tempting vs not onely to those sinnes which hauing some apparance of good in them our corrupt conscience doth approue of or at least can without any great terrour winke at but also to all outragious wickednesse and hellish impietie which euen a ciuil worldling would abhorre to thinke of namely to Atheisme Idolatrie contempt of all religion blasphemies against God periurie sacriledge persecuting the knowne truth heresie murther adulterie and such like all which at the first sight may easily be discerned to be the suggestions of Sathan because this hellish broode do resemble their wicked father in their very countenance and outward appearance And therefore Sathan who subdueth more with the serpents wiles than with the lions force doth seldome vse this fight against any which haue but the ciuill restraining grace of God vnlesse he intice them thereunto by degrees as before I haue shewed or except hee finde them exceeding ignorant to the end he may make them beleeue that his suggestions are their owne thoughts but hee practiseth these temptations for the most part against those who haue euen sold themselues to worke wickednes hauing their hearts hardened and consciences seared with their customable sinning § Sect. 6 And therefore most commonly hee transformeth himselfe into an angell of light tempting vs to sinne by vsing friendly perswasions How Sathan transformeth himselfe into an angell of light and making liberall offers of pleasure profit or preferment or els minsing those sinnes to which he tempteth vs as though they were nothing or masking them vnder the vizard of vertue Neither doth hee often moue vs to commit those sins which nature restrained by Gods common grace or sanctified by his spirit doth abhorre and tremble to think of vnlesse it be either to vexe Gods children with such suggestions rather than for any hope of ouercomming them or els that whilest their mindes are wholy intent in withstanding his outward violence hee may more cunningly intrap them in his secret ambushments which they regard not but otherwise hee vsually tempts vs to commit such sinnes as through our corruption wee are prone vnto as not thinking them to be sinnes or but small or rather neuer entring into any consideration of them at all as namely carnall securitie hardnesse of heart infidelitie impenitencie neglect of Gods word prophaning of his Sabbaoths couetousnes ambition pride neglect of the generall duties of Christianitie and speciall duties of our callings all which are not much lesse hainous in the sight of the Lord than the other grosse outward sinnes and much more dangerous vnto vs as being Sathans secret snares which hee laieth to intrap vs at vnawares in which when we are caught wee are content to lie bound because they do not so much pinch and torment the conscience as the other outward sinnes they being not seene or not regarded As therefore those diseases which by disturbing the braine doe take away all sense of paine are of all others most desperate namely the dead paulsie the falling sicknesse and sleepie lethargie and in other diseases the patient is most dangerously sicke when he hath no feeling thereof so there is no sicknes of the soule so desperat and dangerous as those that afflict not our consciences with any sense of paine to wit carnall securitie hardnesse of heart and the rest aboue named § Sect. 7 And thus haue I shewed Sathans disguised and subtill manner of fight That Sathan is most to be feared when he most flattreth wherein like a Pirate he hangeth out flags of truce to signifie peace and friendship till hee haue gotten vs within his reach and commaund and then he grapleth with vs and ransacketh vs of all Gods graces and casteth vs ouer boord into the sea of destruction And therefore it behooueth vs with no lesse care to
callings then are our mindes fit groundes to receiue the seedes of Sathans temptations and to nourish them till they bring forth the fruites of sinne and if Sathan finde vs like emptie houses cleane swept and voyde of all holy meditations and godly exercises he will easily enter and if himselfe be not strong enough he will take vnto him seuen other spirits worse than himselfe Matth. 12.45 that so he may be more strong to keepe possession If therefore we would not be ouercome by Sathans temptations let vs beware of idlenes for when the minde is emptie of that which is good it is most fit to receiue that which is euill But if Sathans temptations be at any time entertained into our mindes let vs most carefully take heede that we doe not suffer them as it were to take vp their lodging That we must not reuolue in our mindes Sathans temptations but rather meditate on the contrarie preseruatiues by reuoluing them in our thoughts not to meditate too earnestly on them but rather on the preseruatiues which may strengthen vs against their violence neither are we so seriously to thinke on Sathans obiections as that in the meane time we forget how to answere them For example when he setteth before our eyes the haynousnesse of our sinnes we are not to bend all our thoughts to meditate and call to minde all our sinnes both new and old both which we haue fallen into through infirmitie and which we haue willingly committed for so the huge cloude of our sinnes being neere our eyes will hide from our sight the shyning beames of Gods mercie and Christs merit though they are without comparison greater but as soone as we cast one eye vpon our sinnes for our humiliation let vs cast the other presently vpon Christ Iesus who hath payed the price of our redemption and suffered all the punishment which we by our sinnes had deserued For if when this fierie serpent Sathan hath stung vs with the sting of sinne we spend our time in looking vpon the wound and neuer thinke vpon the remedie euen the true brasen serpent Iesus Christ hanging on the crosse the poyson of sinne will so inflame our consciences that the wound will proue mortall which at the first might easily haue been cured if we would haue applied thereunto the precious balme of our Sauiours blood So when Sathan setteth before our eyes our owne wickednes and infirmities to the end we may despaire of victorie as being neuer able to withstand such strong temptations we are not to spend our time in thinking hereupon but presently to call to minde the almightie power of God who hath promised vs his assistance in this spirituall fight So when he obiecteth vnto vs the iustice and wrath of God in punishning of sinne and the curse of the law and torments of hell prepared for the damned we are not ouer seriously to reuolue these things in our mindes but presently to call to minde Gods infinit mercie and Christs merits whereby Gods iustice is fully satisfied his wrath appeased the curse of the law cancelled and we made of fire brands of hell heires of heauen And thus if as soone as Sathan inflicteth the wound we apply the cure it will neuer be mortall vnto vs but if we let the poyson of his temptations runne in our mindes and neuer thinke of any remedie though at the first it seemed but a small scratch it will so inflame our consciences with scorching heate that they will afterwards very hardly admit of any cure When therefore Sathan doth cast into our mindes his temptations let vs repell them and indeuour to quench them whilest they be but small sparkes for our corrupt mindes are like vnto tinder and Sathans temptations like the fire and therefore if in stead of putting them out we blow vpon them though they be but as a small sparke at the first within a while they will increase to an vnquenchable flame which will torment our consciences with scorching heate neither is there any thing but the blood of Christ and the water of the spirit which will extinguish this wilde-fire when once it hath taken deepe hold on vs. CHAP. XXIII How the christian being foyled by Sathans temptations may be raised againe § Sect. 1 ANd these are the meanes whereby the christian souldier may be strengthened and encouraged to stand in the combate of temptations But sometimes it commeth to passe that by reason they neglect these meanes or else doe not so carefully vse them as they should they are foyled by Sathan ouercome by his temptations and led captiue vnto sinne How therefore must the christian thus ouertaken behaue himselfe surely he is not desperatly to cast away all hope of victorie and cowardly to yeelde himselfe to be the slaue of Sathan lying contentedly in the chaines of sinne without any desire or indeauour of comming out of his captiuitie but being fallen he is to labour and striue that he may rise againe and being taken prisoner by sinne and Sathan he is not willingly to remaine in their bonds but earnestly to desire his freedome and libertie Now the meanes whereby being fallen he may rise againe is by vnfained repentance when as he is hartily sorie for his sinne because thereby hee hath displeased his louing and gracious father and stedfastly purposeth for the time to come to leaue and forsake those sinnes into which by the malice of Sathan and his owne infirmitie he is fallen and by a liuely faith when as he doth apply vnto himselfe all the mercifull promises made vnto all repentant sinners For though faith in nature goe before repentance yet the act and frute of faith whereby we are assured of Gods mercie in the free forgiuenes of our sinnes alwaies commeth after A difference betweene the child of God and the wicked Where by the way we may note a difference betweene the state of Gods children and the wicked both fall into sinne very often both also commit heynous and grieuous sinnes yea sometimes the child of God falleth into more fearefull and horrible sinnes than a meere worldling but herein the chiefe difference betweene them consisteth that the child of God after his fall is vexed and grieued and laboreth to rise againe by leauing and forsaking the sinne which is odious vnto him but the wicked man after his fall neuer soroweth nor grieueth but rather resolueth to liue still in his sinne and to commit it againe and againe with greedines and delight when he hath any occasion offered § Sect. 2 But here the weake christian whose soule is oppressed with the heauie waight of sinne will say vnto me The complaint of the weake christian alas this is small comfort vnto me which you speake neither can I hereby haue any assurance that I am the childe of God for after I am fallen into sinne such is the hardnes of my heart that I cannot bewaile nor be sorie for it and whereas euery small worldly
nature of an earnest to which the measure of grace here receiued is compared But wherein doth this measure of grace and chiefe perfection of a Christian consist in this life Surely not in their workes for they are all imperfect and so full of corruptions that they are odious in Gods sight being considered in themselues and examined by the rule of his exact iustice neither in their inherent righteousnes and begun sanctification for when they are at the holiest they are polluted with the reliques of originall corruption which bring foorth the fruites of actuall transgressions and make vs vnable to doe the good we would in that manner and measure which we should and therefore those which are most righteous are not in this respect acceptable to God but herein the perfection of a christian consisteth when as seeing his imperfections wants and sinnes he is grieued and truly humbled with the sight and sense of his owne miserie and wretchednesse and disclaiming and reiecting his owne righteousnes and good workes doth flee vnto our Sauiour Christ hungring after his righteousnes and by a liuely faith applying vnto his wounded soule his merit and obedience doth looke for saluation in him alone and lastly when as in obedience to his commandement and in true thankfulnes for his infinite mercies he hath an earnest desire to glorifie his name by a godly and Christian life striuing and endeuouring continually to forsake his sinnes to mortifie his corruption and to attaine vnto more and more perfection in righteousnes and holines For Maxima pars Christianismi est toto pectore velle fieri Christianum It is the greatest part of Christianitie to desire with the whole heart to become a Christian § Sect. 5 If therefore we doe keepe the couenant of the Lord nay if we but thinke vpon his commandements to the end we may doe them the louing kindnes of the Lord shall endure for euer vpon vs as it is Psal 103.17.18 if we can from our harts say with good Nehemiah Nehem. 1.11 Nehem. 1.12 O Lord I beseech thee let thine eare now hearken to the prayer of thy seruant and to the prayer of thy seruants who desire to feare thy name the Lord will heare vs indeed and graunt our requests If with the Prophet Dauid we haue but a respect to Gods commandements with a care to fulfill them we shal not be confounded Psal 119.6 as it is Psal 119.6 If wee but desire to obey Gods commandement the Lord will accomplish our desire and quicken vs in his righteousnes 40. though we be dull yea dead vnto all goodnesse as it is vers 40. Rom. 7. If with the Apostle Paul wee doe the euill which we would not and consent to the law that it is good delighting therein in the inner man then though we are with him led captiue vnto sinne yet it is not wee that offend but sinne that dwelleth in vs that is our old man our corrupt and vnregenerate part That neither the name nor actions of the flesh can properly be ascribed to the spirituall man which cannot fitly be called by our name because it is mortified alreadie in some measure and shall be fully abolished by the spirit of God neither doth it liue the same spirituall life with vs seeing it is not quickened by the same spirit and therefore as those who haue diuers soules which giue vnto them life and motion are themselues diuers and also called by diuers names so the new and old man liuing as it were by diuers soules the one being quickned with Gods spirit the other by Sathan whereof it commeth to passe that the more the one liueth the other dieth the more strong the spirit is the weaker is the flesh and the actions of both are quite contrarie therefore they may fitly be called by diuers names neither can the actions of the flesh bee ascribed to the spirit properly seeing they are contrarie the one to the other For as if a science of a crab tree and another of a pepin tree being grafted into the same stocke doe both bring foorth their seuerall fruites the one crabs the other pepins it may fitly be said this tree bringeth foorth either pepins or crabs because they grow in the same stocke but yet it cannot bee truly said that the crab tree science bringeth foorth pepins or the pepin science crabs so because the flesh and the spirit are ioyned together in the same bodie and soule we may in this respect say that this man sinneth or doth that which is good but yet whē we speak of the regenerate or carnall man properly and seuerally as we cannot truly say that the flesh doth any good so neither can we truly affirme that the spirit and regenerate man doth commit that which is euill but as the Apostle speaketh sin which dwelleth with him And though the flesh be the farre greater part yet doth it not denominate giue the name to the christian his actions because it is partly mortified partly in mortifying and partly to be mortified that is deputed and destinated to death and destruction and also because it is the worse and more vnworthie part without compare and consequently not to giue the name for as wine mixt with water is called still wine though the water exceede the wine in quantitie because it is the more excellent substance so the flesh being mixt with the spirit though it be in greater quantitie it doth not giue the name to vs and our actions but the spirit as being our most excellent and worthie part and of it wee are called spirituall regenerate and new men though the least part be spirituall regenerate and renewed If therefore we are regenerate and haue in vs the spirit of God and the graces thereof in the least measure wee may boldly say with Paul that it is no more we that do offend God but sinne that dwelleth in vs neither shall we receiue punishment but the flesh that is our vnregenerate and corrupt part which shall be mortified and fully abolished by the spirit of God as for the spirituall and regenerate part it shall daily bee more and more strengthened and confirmed in the spirituall life and the more punishments afflictions and torments the flesh hath inflicted on it the more shall the spirituall man grow vp in grace and goodnes till our corruption being by little and little mortified and in the end fully abolished by death we shall be perfect men in Christ liuing a spirituall and euerlasting life in all glorie and happines in his kingdome When therefore the Lord suffreth Sathan to afflict vs in our goods bodies and in our soules and consciences as hee did Iob it is not because hee hath forsaken vs and giuen ouer his whole interest hee hath in vs to this wicked spirit but as the Apostle speaketh in another matter he deliuereth vs vnto Sathan to be afflicted for the destruction of the flesh 1. Cor. 5.5 that the
in the chaines of sinne than another but none haue escaped altogether And those who haue receiued the most grieuous hurts so they haue an earnest desire to haue those wounds healed which sinne hath made in their consciences to the end they may be enabled to renew the fight against their spirituall enemies may assure themselues that Christ the good Samaritane and their most carefull captaine will power the oyle of his grace and mercie and the precious balme of his blood into their woundes which will as easily cure them though they be many and greisly as if they were but few and as it were but small scratches § Sect. 10 And so much concerning the first consolation which may serue for the comforting and raising vp of those who are fallen That Sathan preuaileth against vs not by his absolute power but by Gods permission In the second place wee are to consider that Sathan foyleth vs and causeth vs to fall into sinne not at his pleasure nor by his owne absolute power but because the Lord hath said thou shalt thus preuaile for the further manifestation of my glorie for therefore the Lord doth leaue his children sometimes to themselues so that being assaulted by Sathan they fall into sinne and bewray their infirmities and corruption to the end he may shew hereby and declare the riches of his power mercie and goodnes which otherwise would not so manifestly appeare And this the Apostle plainly sheweth 2. Cor. 12.8.9 2. Cor. 12.8.9.10 where he saith that he besought the Lord thrice that he might be deliuered from the pricke in the flesh and the messenger of Sathan which did buffet him but the Lord returned him this answere my grace is sufficient for thee for my power is made perfect through weakenesse after which answere receiued the Apostle quieteth himselfe notwithstanding his infirmities nay glorieth in them rather than in his reuelations as he professeth saying Very gladly therefore will I reioyce rather in mine infirmities that the power of Christ may dwell in me That the Lord suffereth vs to fall for the manifestation of of his owne power mercy and goodnesse and for our humiliation Though then our infirmities be great and our falles many yet are we not to be altogether discouraged thereby seeing it is the will of God that we should thus bewray our infirmities and corruptions to the end his power mercie and goodnesse may be made the more manifest and that both vnto our selues and vnto others For such is our spirituall blindnes and secret pride that if we should alwaies alike withstand the temptations of Sathan without receiuing any foyle and neuer fall into any sinne we would be readie to thinke that we stoode by our owne strength and so ascribe the praise of victorie to our selues thereby robbing God of the honour due vnto him and also for the time to come we would rely vpon our selues rather than on the Lords assistance than the which nothing could bee more dishonorable vnto God nor pernicious vnto our owne soules But when as in the spirituall combate of temptations we sometimes stand and sometimes fall sometimes resist those assaults which are strong and violent and another time faint and yeeld in the lightest trials this maketh it apparant that it is not our owne power which in it selfe is not much vnlike at all times but the power of God which sustaineth vs sometimes that we may not be wholy discouraged and sometimes withdraweth it selfe that we may by receiuing foyles learne to know our infirmities and wholy to rely our selues on the Lords assistance returning all the praise of victorie to the Lord who onely hath sustained vs. As therefore our infirmities in respect of our selues should serue to abate our pride and to worke in vs true humiliation and vtter despare in our owne strength so in respect that they shew vnto vs the Lords power supporting vs they should the rather incourage vs to fight the spirituall combate with assured hope of victorie seeing it is manifest that we stand not by our owne power which like a broken staffe or crackt weapon would faile vs when we did most trust and rely vpon it but by the almightie power of God against which neither Sathan nor the gates of hell can any iot preuaile And in this regarde wee may well reioyce in our infirmities with the Apostle Paul because by reason of them it more manifestly appeareth that the power of Christ dwelleth in vs which is able to defend vs from Sathans malice and violent rage not onely when we stand manfully in the encounter but also when we are foyled and put to the worst § Sect. 11 Yea in this respect the more weake and full of infirmities the poore christian is Gods power most cleerely appeareth in our weakenes the more is the praise of Gods glorious might manifested and magnified for when Sathan who is so malitious puissant and pollitike an enemie hath long time assaulted a seely weake man or owman and yet cannot wholy preuaile but returneth away foyled and ouercome it must needes be confessed that they are assisted and strengthened by some superior power which farre excelleth Sathan in strength and pollicie whereas it seemeth no such wonder when as the strong christian who hath obtained a great measure of knowledge faith and other graces giueth Sathan the repulse neither are men so readie to ascribe the praise of victorie to the Lord because his immediate power and helping hand doth not so manifestly appeare although in truth their victorie also commeth wholy from him for without his gifts and graces they were as feeble and vnable to stand as the weakest but yet the weaker and smaller the meanes are the more manifest is the Lords power and wisedome who hereby doth accomplish things which are aboue the power of men and Angels For example the power and goodnesse of God appeareth great when as he prouideth for vs foode conuenient and giueth strength thereto to nourish and sustaine vs and yet it is more manifest when as he so strentheneth vs by vertue of one meale that we neede no more in fortie daies as he did Elias but then it shineth as it were in his full strength when as he sustaineth vs without any foode at all as he did Moses and our Sauiour Christ So it is made manifest when as he giueth vs victorie ouer our enemies though there be some equalitie in the numbers and other preparations Psal 144.1 for it is he that teacheth our hands to warre and our fingers to fight but it is more euident when as our number is small as when he deliuered the Israelites by Gedeon and his three hundred men from an innumerable armie and ouercame the whole host of the Philistimes by the weake meanes of Ionathan and his armour-bearer but then it is most cleere and manifest when as he ourcommeth our enemies by his owne immediate power as he did the Aegyptians in the red sea and the
that he is not beloued of God but subiect to his wrath and heauie displeasure And this he inforceth by two sorts of arguments the one drawne from his manifold corruptions whereby hee is vnworthie of Gods loue the other from those grieuous afflictions and crosses which the Lord in this life inflicteth on him both which he thus vrgeth against him Canst thou vild wretch conceiue the least hope that thou art beloued of God Why doe but take a view of thy selfe and thou shalt see that originall corruption hath ouerspread both thy bodie and soule like a filthy leprosie vnto which thou hast added actuall transgressions more in number than the haires of thy head or the starres of heauen for daily nay hourely thou omittest some dutie which thy God hath commanded thee and committest some sinne which hee hath forbidden Can therefore the Lord who abhorreth wickednesse loue the wicked canst thou obtaine his fauour and yet doest nothing but displease him He that loueth God keepeth his commandements but thou by transgressing them all doest shew that thou louest him not and will the Lord loue them who hate and rebell against him Can iustice it selfe loue wickednes and perfect holinesse impure corruption No verely for in his word hee hath threatned his wrath against all such notorious sinners and hee is no lesse true in his threatnings than in his promises But if all this will not perswade thee that the Lord abhorreth thee yet at least bee perswaded by thine owne experienc For hath not thy iust God begunne already to make thee taste the cuppe of his wrath of which hereafter thou shalt drinke in full measure hath hee not spoyled thee of thy goods taken away thy good name made thee an abiect amongst men afflicted thee in body with grieuous and continuall sicknesse and filled thy soule full of horror and despayre Is not thy conscience stung with sinne and hath not the poyson thereof drunke vp thy spirit Doest thou not plainely apprehend his wrath and is not thy soule as it were set vpon the racke so that there is not one part of thee either of body and soule which is not full of misery and wretchednesse Doe not therefore fondly flatter thy selfe with a vaine opinion of Gods loue but beleeue if not my words yet at least thine owne senses and seeing thou hast no hope of Gods loue if thou beest wise loue thy selfe follow thy pleasures eate and drinke and cheere vp thine heart and doe not vainely macerate and turmoyle thy selfe in labouring after impossibilities and in striuing for the assurance of Gods loue of which when thou hast done what thou canst yet shalt thou neuer be assured § Sect. 4 And thus you see the manner of Sathans temptations How we may answere the former temptation whereby he laboureth to perswade vs that we are out of the loue and fauour of God against which we must most carefully arme our selues as being most odious and iniurious vnto God and most pernicious vnto our owne soules It is most iniurious vnto God if we doubt of his loue towards vs seeing he hath giuen vs innumerable pledges and most certaine testimonies thereof and omitted nothing which might doe vs good He hath created vs after his owne image he hath continually preserued and sustained vs giuing vs our meate in due season and oft time hath succoured and defended vs before we craued his helpe but which is more he hath giuen his dearely beloued sonne to dye a bitter death to redeeme vs out of the hands of our spirituall enemies and to the end we should be made partakers of Christ and all his benefits he hath giuen vs his word and made his couenant with vs that in Christ he will be our God and we his people he our father and we his children And least yet there should be any place left to doubting he hath added to his word his sacraments which like seales may assure vs of his loue and fauour What iniurie therefore shall we offer vnto God if notwithstanding all this we doubt of his good will of which he hath assured vs by so many pledges testimonies and seales We know that a kinde friend will take it most vnkindely if after he hath heaped vpon a man innumerable benefits and shewed all testimonies of true loue hee notwithstanding doubt of his good will and suspect his friendship and so surely the Lord will take it ill at our hands and thinke himselfe much abused if after he hath bestowed such infinite benefits euen his dearely beloued sonne to dye for vs we now suspect his good will and growe iealous of his loue if we doubt of his loue who is loue it selfe as the Apostle speaketh 1. Iohn 4.8 § Sect. 5 But against this which I haue said there are two obiections That carnall men haue no assurance of Gods loue though they boast thereof the first is made by the worldling the other by Sathan The worldly man will say that the Lord hath made him also partaker of all these benefits and therefore there is no cause why he should doubt of his loue nor any reason why he should be censured or condemned for his faith I answere that he is not reprehended for his perswasion of Gods loue nor for his assurance of Gods promises in Christ but for his boasting of this faith perswasion and assurance whereas there is nothing in him in truth but a dead carcase of faith carnall security and vaine presumption For true faith purifieth the heart Acts 15.9 and worketh by loue Gal. 5.6 it is plentifull in good workes and prouoketh vs to performe all good duties to God and our neighbours and it is impossible that wee should be truely perswaded of Gods loue and not loue him againe it cannot be that we loue God if we shew no care in glorifying his name by letting our lights shine before men nor any desire to performe obedience to his will For as our Sauiour saith He that loueth me keepeth my Commaundements and he that loueth me not keepeth not my words as it is Iohn 14.23 24. If therefore we liue in our sinnes without repentance if we make no conscience of our waies and shew no zeale in glorifying Gods name if our faith be destitute of the fruites of good workes then is our perswasion but fond presumption our assurance carnall securitie our faith dead and like a carcase which breatheth not as Iames speaketh chap. 2.26 Wee doe not then reprehend any for being perswaded of Gods loue gathering his assurance out of Gods manifolde mercies and innumerable benefits bestowed on his Church nay contrariwise wee affirme that notwithstanding all our sinnes and vnworthinesse we are to be perswaded of Gods loue in Christ yea and to beleeue against beleefe and to hope against hope when as there is no ground or reason of either in our selues but this we maintaine that whosoeuer hath this assurance and faith in the least measure begunne in him doth truly loue
spirit working in vs for by nature wee are dead in our sinnes and the children of wrath as well as the vnbeleeuing heathen or most prophane worldling Eph. 2.1.3 Eph. 2.1.3 By nature we are not able so much as to thinke a good thought or to will that which is good no more than those who remaine in the state of condemnation as appeareth 2. Cor. 3.5 Phil. 2.13 but it is our Sauiour Christ 2. Cor. 3.5 Phil. 2.13 Eph. 3.25.26 who so loued his Church that he gaue himselfe for it that he might sanctifie it and cleanse it by the washing of water through the word c. as it is Eph. 5.25.26 So that when we haue attained to the highest measure of sanctification that wee can possibly attaine vnto we must in all humilitie confesse with Paul 1. Cor. 15.10 that by the grace of God we are that we are as it is 1. Cor. 15.10 Neither must wee attribute any thing in the worke of our saluation vnto our sanctification and good workes but ascribe all to the free grace and vndeserued loue of God in Christ whereby we are sanctified and stirred vp to new obedience who were altogether polluted yea dead in our sinnes so that our sanctification and worthinesse is not the cause of Gods loue and mercie towards vs but his loue and free goodwill is the cause of our sanctification and maketh vs who were vnworthie in our selues worthie in Christ of his loue and fauour And therefore we must not measure Gods loue by our worthines and abundance of grace as being a cause thereof nor despaire of his fauour and mercie when wee see our vnworthines and weaknes in sanctifying graces for these are no causes of his loue but effects and consequently when wee want them altogether though there be no cause of hope whilest we remaine in this state yet wee are not vtterly to despaire for the time to come seeing the Lord in his good time may begin his good worke in vs and when it is begun and we haue receiued the least measure of sanctification euen a desire and holie endeuour to liue in holinesse and righteousnesse wee may be assured that it is Gods worke which he hauing begun will finish and accomplish Phil. 1.6 according to that Phil. 1.6 In the meane time let vs possesse our soules with patience and with a quiet and peaceable minde labour after the increase of grace vsing all good meanes ordained of God for this purpose submitting our selues in regard of the measure of grace which wee doe desire to his good will and pleasure who will dispose of all so as shall be most for his glory and our good And in any case let vs beware that wee doe not so impatiently and violently desire encrease of more grace as that in the meane time we forget to be thankfull to God for that wee haue turning our songs of praise for Gods great benefits into murmuring and repining Let vs not be like vnto rich misers who haue their mindes so intent vpon the getting of that riches they haue not as that they forget to enioy and take comfort of that they haue let vs not resemble those vnthankful men who when they haue receiued many benefits doe still desire more and when their desires are not presently satisfied vngratefully murmure against their benefactors as though they had receiued nothing but let vs make vse of those graces which we haue receiued to Gods glory our comfort let vs desire more that we may more glorifie him with his own gifts and though our desires be not presently satisfied let vs not fall into impatiencie but submit our selues vnto his goodwill and pleasure and be truly thankfull for that portion of grace which it hath pleased him of his abundant mercie to bestow vpon vs. § Sect. 6 Lastly Our owne worthinesse no cause of our saluation Rom. 6.23 Eph 2.8 Tit. 2.11 our saluation it selfe dependeth not vpon our owne worthinesse but vpon Gods free mercy and vndeserued loue for saluation is the free gift of God and not the wages of our owne worthinesse as death is the wages of sinne as appeareth Rom. 6.23 And wee are saued by grace through faith and that not of our selues it is the gift of God as it is Eph. 2.8 And the Apostle telleth vs Tit. 2.11 that the grace of God bringeth saluation and teacheth vs to denie vngodlinesse and worldly lusts and that wee should liue soberly and righteously and godly in this present world so that our forsaking sinne and imbracing holinesse and righteousnesse is not the cause of our saluation but the grace of God by which all these effects are also wrought in vs. But most plaine is that of the Apostle 2. Tim. 1.9 where he excludeth our owne workes and worthinesse 2. Tim. 1.9 to the end he might ascribe the whole worke of our saluation to Gods grace and goodwill Who hath saued vs saith he not according to our workes but according to his own purpose and grace So Tit. 3.5 Not by the works of righteousnesse which we had done Tit. 3.5 but according to his mercie he saued vs by the washing of the new birth and renuing of the holy Ghost Seeing therefore Gods loue is not grounded vpon our owne worthinesse seeing he electeth redeemeth calleth iustifieth sanctifieth and finally saueth vs of his meere mercie and free goodwill without any respect of our owne merits or good workes let vs not restraine the infinite loue of God to our deserts nor measure his vnmeasurable goodwill by the short ell of our owne merits but as the Lord hath freely loued vs so let vs acknowledge his free and vndeserued loue and relie wholy thereupon notwithstanding our vnworthinesse seeing our worthinesse is no cause of his loue but it is his loue which maketh vs and will surely make vs worthie to be beloued if we rest wholy vpon him in Christ by a true and liuely faith For so much as we despaire in respect of our own vnworthinesse so much would wee ascribe to our owne worthinesse and looke how much we attribute vnto our selues in the worke of our saluation so much wee detract from Gods free mercie and Christs merit and therefore let vs humbly acknowledge our owne vnworthinesse and become nothing in our own eyes that we may wholy rely vpon God that hee may bee all in all For well worthie are we to thirst if wee leaue the fountaine of liuing waters and dig vnto our selues broken cesternes which will hold no water Iere. 2.13 well worthie are we to fall into the gulfe of despaire if we forsake the firme pillar of our saluation Gods mercie and Christs merit relying and resting vpon the broken staffe of our owne righteousnesse well worthie are we to be damned if wee enuie the Lord the praise and glorie of our saluation desiring rather to ascribe it vnto our selues § Sect. 7 But here the tempter wil obiect that God is iust and
not the cause of Gods election for Gods election was from all eternitie and the cause of Christs merits which were in time and the effects of Gods election and therefore that which came after could not be the cause of that which was from all eternitie neither can the effect produce the cause but the cause the effect Moreouer we are not said in the scriptures to be chosen for Christ but in Christ Eph. 1.4 And the Apostle Iohn affirmeth that Gods eternall loue was the cause which moued the Lord to send his sonne to redeeme vs by his death and not that his death was the cause of his loue Ioh. 3.16 And so much concerning the efficient cause of our election The materiall cause thereof was the purpose or counsaile of God himselfe whereby hee determined to elect vs. The formall cause was the seuering and setting apart of certaine men which were to bee saued § Sect. 2 selected from the rest who were reiected The end of Gods election was two-fold the first and chief end was the glorie of God set forth by manifesting his grace and mercie in the saluation of the faithfull And this the Apostle plainly expresseth Rom. 9.23 namely that the end of Gods election is that he might declare the riches of his glorie in the vessels of mercie which he hath prepared vnto glorie And Eph. 1.4 5 6. he saith that he hath chosen vs in Christ and predestinated vs to the praise of the glorie of his grace The second end which is inferiour and subordinate to the other is the saluation of the elect and this also is expressed by the Apostle Rom. 9.23 where hee saith that the elect are prepared vnto glorie And Act. 13.48 the holy Ghost saith as many as were ordained to eternall life thereby implying that the saluation of the elect is the end of Gods election And these are the causes of Gods election The effects which inseparably follow-hereupon are Christ the Mediatour and the whole worke of his mediation and our redemption wrought by him our adoption effectuall calling iustification sanctification and glorification and these are the degrees and meanes of our election which are as well contained in Gods decree as our saluation it selfe The subiect in which we are elected is Christ Iesus our Mediatour and head not in regard of his deitie alone for so he is the efficient cause nor in respect of his humanitie alone but as he is God and man And wee are therefore elected in him both because in our selues we were not capable of such glorious dignitie as also because hee alone is a fit Mediatour in whom we should be elected seeing with our election there is an vnion coniunction of vs with God who hath elected vs. The obiect of Gods election are all those who are preordained vnto euerlasting life and whom the Lord will eternally saue which being considered in themselues are a great number but yet in respect of the number of the reprobates but a small and little flocke for though many be called yet few are chosen as Christ himselfe affirmeth Matth. 22.14 The last thing which also is expressed in the definition are certaine properties attributed to Gods election namely that it is eternall free and immutable That this decree is eternall it appeareth Eph. 1.4 He hath chosen vs in him before the foundation of the world So Rom. 9.11 Secondly that it is free and of his meere grace it is manifest Rom. 9.18 He hath mercie on whom he will and whom he will he hardneth So Eph. 1.11 In whom we are chosen when wee were predestinate according to the purpose of him which worketh all things after the counsaile of his owne will Lastly that it is immutable and most firme and certaine it plainly appeareth 2. Tim. 2.19 The foundation of God remaineth sure and hath this seale the Lord knoweth who are his Where we may obserue that this immutabilitie and certaintie of Gods decree doth not depend vpon vs or our perseuerance but vpon Gods good pleasure and foreknowledge for it is a foundation in it selfe firme and stable and hath not the seale of our worthinesse or perseuerance in grace but of Gods foreknowledge whereby he knoweth who are his CHAP. V. Sathans temptations concerning Gods election answered and first those wherewith he assaulteth carnall worldlings § Sect. 1 Sathans temptation whereby he perswadeth worldlings that all in the end shall be saued answered NOw concerning this decree of election and the assurance thereof there are two sorts of Sathans temptations the first he suggesteth into the minds of carnall worldlings to nourish in them fond presumption and carnall securitie the other into the minds of weak christians whereby he moueth them to doubt despaire of their electiō to euerlasting life The worldly man he assaulteth with two principal temptations first he perswadeth him that there is no election at al or reprobation but that all in the end shall be saued Which grosse absurditie that hee may make more plausible and probable hee setteth before them the infinite mercie of God and the generall promises and consolations in the Gospell Ezech. 13. and 18. 1. Tim. 2.4 as that he will not the death of a sinner and that he will that all men shall be saued in both places cunningly dissembling that which followeth for to the first place is added but that he repent and in the latter that they who shall be saued must also come to the knowledge of the truth But this temptation is so palpably absurd that it becommeth not Sathans policie to vse it to any but those onely whose hearts are hardned their eyes blinded their consciences seared and who hauing not beleeued and loued the truth are giuen ouer of God to beleeue strong delusions and therfore I will not spend much time in answering this temptation onely let such men as are seduced with Sathans lyes know thus much that Gods mercie is a iust mercie as his iustice is a mercifull iustice that God is infinite in both and no lesse glorified in the manifestation of the one than of the other Let them know that there are no promises of the Gospell so generall which are not limited with the condition of faith and the fruite thereof vnfained repentance Let them know that God who is not onely mercifull but also true yea truth it selfe hath in his word reuealed his will as well concerning the eternall death and destruction of the wicked as the saluation of the godly he hath said Matth. 22.14 and 7.13 that many are called and few chosen that the gate of heauen is so straight that there are few who finde it that he will say to the workers of iniquitie Goe your waies I know you not 23. that hee will make a separation betweene the sheepe and the goates and as hee saith to the one Come ye blessed of my father inherit ye the kingdome prepared for you from the foundations of the world Mat. 25.34.41
so hee will say to the other Depart from me ye cursed into euerlasting fire which is prepared for the diuell and his angels Let them know that neither fornicators nor idolaters nor adulterers nor wantons nor buggerers not theeues nor couetous 1. Cor. 6.9.10 nor drunkards nor railers nor extortioners nor any that liue in the like sinnes without repentance shall inherit the kingdome of God for truth it selfe hath spoken it 1. Cor. 6.9.10 but they shall haue their part in the lake which burneth with fire and brimstone Reu. 21.8 which is the second death as it is Reuel 21.8 And therefore let not Sathan bewitch them by setting before their eyes Gods mercie for as sure as God is iust and true of his word so surely shall such as continue in their sinnes without repentance bee eternally condemned neither is it any impeachment to Gods mercie if hee exercise his iustice in inflicting due punishment vpon obstinate and rebellious sinners seeing it is sufficiently manifested in the saluation of those who repent and beleeue § Sect. 2 The second temptation which Sathan suggesteth into the minds of carnall men to the end they may runne on in their desperate courses and wallow still in the pleasing filth of their corruptions hee thus frameth Why enioyest thou not saith he thy pleasures why art thou afraid to satisfie all thy desires what needest thou to take any paines in perfourming Gods worship and seruice Sathans temptation grounded vpon the vnchangeablenesse of Gods predestination and to what purpose shouldest thou forsake thy pleasing sinnes studying and striuing after mortification and newnesse of life which is so bitter and vnpleasant vnto thee for Gods decree of predestination is sure and most vnchangeable as himselfe is without change and therefore if thou art elected of God thou maiest follow thy delights goe on in thy sinnes liue as thou list yet surely thou shalt be saued and he will giue thee repentance though it be deferred to the last gaspe But if on the other side thou art a reprobate reiected of God in his eternall councell then take what paines thou wilt make thy throte horce with praying and thy bagges emptie with giuing almes be neuer so diligent in Gods seruice neuer so carefull in mortifying thy sins yet all is in vaine for those whom he hath reprobated shall be condemned And therefore much better were it to take thy pleasure and to follow thine owne desires whilest thou art in this life for the punishments of the life to come will be enough though thou addest no torments of this life vnto them That the former temptation is both foolish and ridiculous false and impious And thus doth Sathan reason in the minde of a carnall man partly to continue and increase his securitie in the course of sinne and partly to discredit the holy doctrine of Gods eternall predestination as though it opened a dore to all licentiousnesse But if we consider of this temptation aright and sound it to the bottome we shall finde first that it is most foolish and ridiculous secondly that it is most false and impious That it is most foolish it will easily appeare if we vse the like manner of reasoning in worldly matters for it is all one as if a man should thus say thy time is appointed and the Lord in his counsaile hath set downe how long thou shalt liue if therefore it be ordained that thy time shall be short vse what meanes thou wilt of phisicke and good diet yet shalt thou not prolong it one day but if God hath decreed that thou shalt liue to olde age take what courses thou wilt runne into all desperate daungers vse surfetting and all disorder of diet nay eate no meate at all and yet thou shalt liue till thou art an old man Or as if he should say God hath decreed alreadie whether thou shalt be rich or poore and if he hath appointed thee to be poore take neuer so much paines follow thy calling as diligently as thou wilt abstaine from all wastfulnesse and prodigalitie yet shalt thou neuer get any wealth but if thou art preordained to be rich sell all thou hast and scatter it abroade in the streetes spend thy time in gaming drinking and whoring neuer troubling thy head with care nor thy hands with worke yet shalt thou be a welthie man Now who would not laugh at such absurd manner of reasoning if any should vse it because euery man knoweth that as God hath decreed the time of our life so he hath decreed also that we should vse the meanes whereby our liues may be preserued so long as he hath ordained that we should liue namely auoyding of daungers good diet and phisicke and as he hath decreed that a man should be rich so he hath decreed also that he should vse all good meanes of attaining vnto riches namely prouidence and paines in getting and care and frugalitie in keeping that he hath gotten and whosoeuer vse not the meanes doe make it manifest that they were not ordained vnto the end Although indeede because the Lord would shew his absolute and almightie power he doth not alwaies tie himselfe vnto meanes but sometimes crosseth and maketh them vneffectuall to their ends and sometime he effecteth what he will without or contrarie to all meanes and hence it is that some quickly die who vse all meanes to preserue health and some become poore who vse al meanes of obtaining riches whereas others being depriued of the meanes attaine vnto long life and riches by the immediate blessing of God But ordinarily the meanes and end goe together and therefore it is fond presumption to imagine or hope without the vse of the meanes to attaine vnto the end And thus it is also in spirituall matters appertaining to euerlasting life those whom God hath elected he hath ordained also that they should attaine vnto and vse all good meanes tending thereunto namely faith repentance sanctification and newnesse of life and therefore it is as absurd for any to imagine that they shall be saued continuing in their ignorance infidelitie vnrepentancie and filthie corruptions as it is for a man to thinke that he shall liue to be old and yet runneth into all daungers forsaketh phisicke yea and foode also whereby his life should be sustained For the spirituall meanes of saluation are as well nay much more contained in Gods decree as the corporall meanes of preseruing life for it hath been heard-of that some haue liued in the middest of daungers and in the absence of meate for a long time but it was neuer heard that any haue attained vnto euerlasting life without faith repentance and sanctification for euen the thiefe vpon the crosse beleeued in Christ and shewed the fruites of his faith in acknowledging his owne sinne reproouing his fellow in confessing our Sauiour Christ euen then when his Apostles denied and forsooke him in calling vpon his name and desiring by his meanes euerlasting life § Sect.
to attaine vnto the land another while feareth seeing no place where to light till at last being so weary that she can flie no further she falleth downe and is drowned in the sea So these one while hope and soone after finding their owne infirmities and not seeing where they may rest their wauering minds doubt and feare till at last through wearinesse they sinke downe and are swallowed vp in the gulfe of desperation where they are drowned and destroyed if it doe not please the Lord to lift them vp again and to shew them the firme Rock Iesus Christ whereupon they may rest their wearie mindes and refresh their fainting soules which hee alwaies doth perfourme to those that belong to his election for it is impossible that any of them should perish though Sathan and all the power of hell seeke their ruine and destruction But at this marke Sathan aimeth though hee neuer hitteth it and though he neuer finally preuaile yet to this doubting and in the end despairing he laboureth to perswade the true Christian neither doth hee content himselfe with the forces of his owne temptations but he ioyneth with him the world which is as readie as Sathan himselfe to oppugne the certaintie of our election and our owne trayterous flesh which is easily moued to doubting and despaire when as it seeth nothing in it selfe whereupon it may rest In the world he maketh his choise not of sillie ignorant men but of the most subtill Sophisters and learned Doctors the true successors of the Scribes and Pharisies euen the whole rabble of the Popish clergie who stand on Sathans part stoutly fighting his battailes being perswaded and ouercome by that temptation which our Sauiour Christ withstood All this will I giue thee For to what end I pray you doe these great Doctors so stifly stand in the defence of Sathans cause perswading men might and maine to doubt of their election and consequently of their saluation Surely that by emptying mens minds of all true comfort they may fill their own chests and get the treasures of the earth into their possessions For when the weake conscience wauereth and doubteth of his election and not finding any true consolation whereupon it may rest commeth vnto them for some comfort and better assurance they behaue themselues like vnto vngracious Surgeons who intending to make a pray of their patients and to get their gains out of their pains and tortures do one day heale and the next day hinder the cure making the wound worse than it was whē they took it in hand til at last they haue so poysoned the sore that it is past their cure whereas they could easily haue healed it if they had not regarded their profit more than their own credit or their patients health or like vnto deceitfull Lawyers who somtimes speake in their clients cause and sometimes betray it going about in a tedious circuit whereas the direct way lieth open before them that so their clients cause being made more doubtfull tedious themselues impatient of delaies are faine to double and trebble their fees and yet oftentimes to no purpose because the more they receiue the fitter they thinke them to be their perpetuall Clients So doe these Popish Chirurgeons and Romish counsailers deale with their Pacient and Client for shewing his wounded conscience and desiring some comfort at their hands they will not make any soueraigne salue of the simples which they might gather out of Gods word whereby he might soone be healed for then their cure and consequently their gaines were at an ende but they holde him in suspense and increase his disease of doubting applying thereunto poysons in stead of salues whereby at last his wound is made desperate Thou canst not will they say attaine vnto any certaine assurance of thine election for that were fond presumption but thou art to hope well and that thou maist confirme thy hope thou must make vowes and goe on pilgrimage to inuocate and offer vnto these and these saints thou must doe these workes of supererogation build such a Monastery repaire such a Church giue so much money to such a Cloister buie these Indulgences whereby thou maist receiue pardon for thy sinnes and for more surety sake thou shalt at thy death bequeath so much money to the Priests for Masses Trentals and Dirges that if it happen thou goe into Purgatorie thou maist speedely be deliuered but all this while they speake not a word of Gods vndeserued grace and free election not a syllable of Christs death and satisfaction for our sinnes no this were too soueraigne a salue and would too soone heale the wounded conscience and so marre the market of these mount-bankes making their Vowes Pilgrimages Masses Dirges Indulgences and other trumpery-ware not worth the cheapning § Sect. 2 But let vs consider the state of the question betweene vs and Sathan with his Doctors and Proctors The state of this question betweene the Christian and Sathan with his assistants whom he feeth with worldly riches to pleade his cause We hold that a man truly conuerted indued with a liuely faith and sanctified may ordinarily be assured that he is the child of God elected to saluation but they affirme that it is presumption for such to haue any certaine assurance hereof vnlesse it be by extraordinary reuelation he may hope indeede that he is elected and shall be saued but this hope must he tempered with feare and mixt with doubting and this doubting they call humilitie which they doe not account an infirmitie but rather a vertue which doth commend their faith esteeming firme assurance to be but hereticall confidence and damnable presumption and pronouncing him accursed in their councell of Trent who affimeth that we are to beleeue without doubting the remission of our owne sinne and euerlasting life in particular And because they cannot but confesse that doubting and beleeuing in themselues are opposed one against another they teach that their faith is assured of Gods mercy and Christs merits as in themselues infinite and sufficient but it doubteth in respect of our vnworthinesse and manifold imperfections to apply them particularly vnto our selues so that when we looke vpon God and Christ there is cause of firme assurance but when we looke vpon our selues there is nothing but matter of doubting there is in deed some place left to their staggering hope but none to assurance of faith as though our faith were grounded on our owne worthinesse and not vpon Gods free mercy and Christs merits and as though resting vpon these alone it could not haue certaine assurance of our election and saluation notwithstanding our vnworthinesse and corruptions But let vs arme our selues against this their doctrine which containeth nothing else but principles whereupon sathan may ground his temptations whereby he perswadeth vs first to doubting and afterwards to despairing of our election and saluation for when the troubled conscience hath no other assurance of Gods loue and his owne election but
that which is gathered from his owne worthinesse and workes he still doubteth whether yet he be worthy or haue fulfilled the measure of workes required and then further examining himselfe to cleare his doubt and finding his best workes exceeding imperfect and that his sinnes and corruptions are innumerable then is his conscience set vpon the racke and his soule plunged into deepe despaire hauing no other stay but the broken staffe of his owne righteousnesse which most deceiueth him when he most trusteth to it § Sect. 3 And that we may be confirmed against sathans temptations The points to be considered of in this controuersie and the subtill sophistrie of these his Doctors I will handle this poynt at large and will plainely proue first that the childe of God being conuerted iustified and sanctified may be certainely assured of his particular election and that without any speciall reuelation after an ordinarie manner Secondly I will shew the meanes whereby we may attaine vnto this assurance and the infallible signes of our election Lastly I will answere such obiections as are made against it by sathan and his adherents That we may be certainly assured of our election proued by the testimonies of the Scriptures Concerning the first namely that we may be certainely assured of our election and saluation it may be proued by testimonies of Scriptures and also by infallible reasons grounded vpon them For we must not thinke that we can haue this assurance by ascending into heauen and there searching into Gods secret decree but we must gather it out of Gods word wherein the Lord hath reuealed his will vnto vs and in regard hereof though Gods will in it selfe be secret so that we may aske who hath knowne the will of the Lord 1. Cor. 2.16 yet seeing the Lord hath reuealed his hidden will in his word we may say with Paul that we haue knowne the minde of Christ. Now this knowledge of Gods will concerning our election is not to be gathered out of the lawe as the Papists would haue it for by reason of the condition annexed to the promise of euerlasting life Doe this and liue it leaueth our consciences in perpetuall doubting nay rather in vtter desperation because we knowe that we are farre from the exact obedience thereof but out of the gracious promises of the Gospell The couenant of grace made to assure vs of our election freely made to euery one who beleeueth without any condition of our owne workes and worthinesse And therefore if wee beleeue the promises of the Gospell made in Christ we may be assured of our election and saluation though in our selues we are miserable sinners who haue transgressed all Gods commaundements for the couenant and promises of God made to Abraham and his seede was not through the lawe but through the righteousnesse of faith as it is Rom 4.13 and therefore it is by faith that it might come by grace and the promise might be sure not in selfe onely and in respect of the sufficiencie of Gods mercie and Christs merits as the Papists dreame but to all the seede that is to all that beleeue and be the children of Abraham who was the father of the faithfull both Iew and Gentill For otherwise we should haue no better assurance of saluation by the Gospell than by the Law for euen the promise of the Law was most sure in it selfe and on Gods part yet not sure to vs who could not perfourme the condition and therefore the Lord made a new couenant not of workes but of grace onely on the condition of faith that so the promise might be sure not onely in it selfe and on Gods behalf but also vnto vs who are Abrahams seede that is true beleeuers as appeareth Rom. 4.16 And this also notably appeareth Heb. 6.17.18 where the Apostle saith Rom. 4.16 Heb. 6.17.18 that God willing more abundantly to shew vnto the heires of promise the stablenes of his counsaile bound himselfe by an oath 18. That by two immutable things wherein it is impossible that God should lie wee might haue strong consolation which haue our refuge to hold fast the hope that is set before vs 19. Which we haue as an anchor of the soule both sure and stedfast In which words the Apostle plainly sheweth that the Lord hath added his oath to his promise not to the end that in it self it should be confirmed or needed any confirmation on Gods part for his bare word is yea and Amen so infallible and sure that though heauen and earth passe away and perish yet not one iot or title of his word shall faile till all things be fulfilled but to the end that we to whom the promises are made Mat. 5.18 might be assured of the stablenesse of his counsaile and thereby receiue strong consolation and might rest our soules in the tempests of temptations vpon firme hope as it were vpon a stedfast and sure anchor Now what stabilitie what strong consolation what stedfastnesse of hope if wee are still vncertaine of our election sometimes hoping as when wee looke vpon Gods mercie and Christs merits and sometimes doubting as when wee looke vpon our owne sinnes and vnworthinesse For what is this but to be shaken from our anchor hold and to be tossed vp and downe with the waues of doubting till at last wee dash against the rockes of despaire and so make shipwrack of our soules § Sect. 4 And thus you see that the couenant of grace was therefore made with vs Particular testimonies prouing this point that wee might be assured of our election and that the whole Gospell is nothing els but Gods ambassage whereby he certifieth vs of his free and vndeserued loue in Iesus Christ but let vs further consider of some speciall testimonies whereby this assurance is confirmed Rom. 5.1 it is said Rom. 5.1 that being iustified by faith wee haue peace towards God through our Lord Iesus Christ But what peace can we haue if wee be not assured of our election but haue our mindes distracted and racked betweene faith and doubting hope and despaire Rom. 8.38 the Apostle professeth Rom. 8.38 that he is perswaded that neither death nor life nor angels nor principalities c. nor any other creature should be able to separate vs from the loue of God which is in Christ Iesus our Lord. It is true wil the tempter say that Paul had this assurance of his election and saluation but it was by some speciall reuelation and nor ordinarily and therefore it followeth not hereof that euery particular Christian can haue this assurance I answere that the Apostle groundeth not his faith on reuelations in that place but on a foundation common to him with all true Christians namely on the death of Christ vers 32. Vers 23.33.34 on Gods free iustification ver 33. and vpon Christs intercession ver 34. and from hence hee confirmeth his and our resolution that nothing should separate vs
sinnes shall haue them remitted and bee made an heyre of euerlasting life and the particular hearer doth truely assume that he beleeueth and repenteth the Minister hath authoritie giuen him of God to make this conclusion therefore bee thou assured that thy sinnes are forgiuen thee in Christ and that thou art an vndoubted heyre of euerlasting life Secondly as the Lord doth offer vnto vs his gracious promises of life and saluation so doe we receiue them by faith but the Lord doth not only generally in the word offer these his gratious promises to all that will receiue them but also particularly in the right vse of the Sacraments to euery faithfull receiuer for in the Sacraments wee must consider a relation and correspondencie betweene the outward signes and things signified as therfore the Minister doth offer and giue and I receiue and eate the outward signes of bread and wine so am I as certainly to beleeue that God doth offer and giue and that I doe receiue and feede vpon Christ Iesus and all his benefits with the hand and mouth of faith vnto the nourishing of my particular soule to euerlasting life as my bodie is nourished with these outward elements of bread and wine Lastly the Apostle saith that through faith wee haue entrance vnto God with boldnesse and confidence Eph. 3.12 and therefore by faith the beleeuer is particularly perswaded of the remission of his sinnes and of his reconciliation with God for with what boldnesse or confidence can the poore sinner come before God who is terrified with the threatnings of the Law with the temptations of Sathan and with the confideration of his owne vnworthinesse and selfe-guiltinesse if hee bee not particularly assured that his curse is borne by Christ that hee is forgiuen the whole debt of his sins and reconciled vnto God What assured comfort can hee receiue if hee beleeue that God hath elected Peter and Paul and all his Church if hee be not also assured that he is in this number If a whole Citie should rebel and commit high treason against a Prince and the Prince should send out a proclamatiō declaring that vpon some conditions he would receiue them to mercie with what boldnesse or confidence can any in this citie come before him if he be not assured that he hath perfourmed these conditions But this is our case wee haue rebelled against God and hee hath proclaimed in his Gospell the pardon of our sinnes so wee lay hold vpon Christ by a true and liuely faith and repent vs of our sinnes If therefore we could not be assured that wee haue a liuely faith and true repentance and consequently that Gods mercifull promises belong particularly vnto vs with what boldnesse or confidence can we come before him But the Apostle faith that by faith we haue this boldnesse and confidence and therefore it followeth that we may be assured that we haue faith and repentance and thereby may certainly be perswaded of Gods loue and our particular election § Sect. 7 Fourthly that we may certainly be assured of our election The fourth argument drawne from the doctrine and vse of the Sacraments it may be proued by an argument drawne from the doctrine and vse of the Sacraments for the Lord hath added to the couenant of grace his Sacraments as seales not to confirme Gods promises in themselues which are so vndoubtedly true that they neede no confirmation but to strengthen our faith in this full assurance that they belong particularly vnto vs. For whereas in the word the promises of grace and saluation are generally propounded to all beleeuers in the vse of the Sacraments they are particularly applied to euery worthie receiuer to the end that all doubting being remooued they may certainly bee assured that all the promises of the Gospell doe belong particularly vnto themselues Now if the Lord would haue vs doubt of our election and saluation and if this doubting were a vertue of faith as the Papists teach then surely there were no vse of the Sacraments for the word is sufficient to beget that generall faith which is mixt with doubting and the Sacraments which doe further assure vs and applie vnto vs Gods promises would be rather hurtfull than profitable because they take away doubting which is a vertue of their faith But we are otherwise instructed by Gods truth namely that the Lord would not haue vs doubt of his promises and therefore he hath not onely written his couenant but also hath confirmed it by his seale and hath thereby particularly applied it to the vse and benefit of euery one who receiueth it by the hand of a liuely faith that there may be no place left to doubting And hence it is that the Sacrament of Circumcision is called the seale of the righteousnesse of faith Rom. 4.11 Rom. 4.11 because thereby as by a seale Abraham was confirmed in the trueth of Gods promises and assured that the righteousnesse of faith that is the righteousnes of Christ who was the promised seede did belong vnto him And answerable to this Sacrament is Baptisme wherein Christ and all the gratious promises of life and saluation made in him are particularly applied to the partie baptized and therefore the Apostle saith that all that are baptized into Christ haue put on Christ Gal. 3.27 Gal. 3.27 where the Apostle compareth Christ to a garment which by the hand of faith is put on by euery particular beleeuer So in the administration of the Lords Supper the bread and wine is particularly deliuered vnto all the communicants to signifie vnto them that euery one who stretcheth foorth the hand of faith doth receiue Christ and all his benefits whereby his soule is nourished vnto euerlasting life Whosoeuer therefore hath faith he may be assured that he receiueth Christ and whosoeuer receiueth Christ he may be assured of his election and saluation for to as many as receiue him to them he giueth power to be the sonnes of God and who are those Ioh. 1.12 euen those that beleeue in his name as it is Ioh. 1.12 And whosoeuer eates his flesh and drinkes his bloud hath eternall life Ioh. 6.54.47 as our Sauiour saith Ioh. 6.54 Now if wee would know how we feede vpon him it is by the mouth of faith as he expoundeth himselfe vers 47. § Sect. 8 Fiftly The fift argument taken from prayer 1. Ioh. 5.14.15 whatsoeuer we are bound to pray for that wee may be assured of 0198 0153 nay we ought stedfastly to beleeue that we shall receiue it and this is euident 1. Ioh. 5.14 This is the assurance that wee haue in him that if wee aske any thing according to his will he heareth vs. 15. And if we know that he heareth vs whatsoeuer we aske we know that wee haue the petitions that wee haue desired of him And the Apostle Iames would haue vs to aske in faith without wauering Iam. 1.5 Mat. 6.12 that is not doubting to receiue that we
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
Sauiour and Redeemer namely Christ Iesus who only saueth vs from our sinnes as it is Matth. 1.21 Neither is there saluation in any other as it is Act. 4.12 Matth. 1.21 Act. 4.12 For as there is but one God so there is but one Mediatour between God and man which is the man Iesus Christ as it is 1. Tim. 2.5 1. Tim. 2.5 And by him alone we haue redemption through his bloud euen the forgiuenesse of sinnes and that without any respect of our worthinesse but according to his rich grace Eph. 1.7 Eph. 1.7 Luk. 1.68 And though we do not exclude God the Father from the worke of our redemption for he is the author and first cause who hath so loued vs that hee sent his sonne to saue and redeeme vs nor the holy Ghost who applieth vnto vs the merits and efficacie of Christs death making them effectuall for our saluation yet if we speake properly our Sauiour Christ onely can be called our Redeemer and that in these respects first because he alone was ordained and deputed to perfect the worke of our redemption secondly because he onely was God and man both which were necessarily required in our Mediatour and Redeemer that hee might haue full right and abilitie to redeeme vs thirdly because hee alone gaue himselfe to bee the price of our redemption and lastly because in him onely there is perfect redemption as being our head who not only hath saluation in himselfe but also deriueth it to all the members of his bodie Thirdly I set downe the captiuitie it selfe out of which wee were redeemed namely not the captiuitie of Egypt or Babylon nor out of the slauerie of the Turke Spaniard or any other earthly Tyrant whose thraldome might well be bitter but not long because our liues are short and grieuous to the bodie but extendeth not to the soule but Christ hath deliuered vs out of the bondage of sinne Sathan hell and death in which we should haue been enthralled and fearefully tormented for euer and euer not in bodie alone but in soule also § Sect. 2 Fourthly 1. Pet. 1.18 How Christ is said to haue bought vs with a price I shew the price which hee hath giuen for our redemption namely not siluer and gold or any corruptible thing but himself euen his bodie to be crucified and his bloud to bee shed that so his fathers iustice being satisfied and his wrath appeased wee might be set free out of the thraldome of our spirituall enemies But it may be demaunded how it can truly be said that Christ hath redeemed vs by paying the price of our redemption seeing the scriptures testifie that by his power hee hath forcibly deliuered vs out of the hands of our spirituall enemies So Heb. 2.14 it is said that Christ destroyed him who had the power of death that is the diuell And Col. 2.15 the Apostle sheweth that hee hath spoyled principalities and powers and hath led them openly and triumphed ouer them And Luk. 11.22 hee is compared to a valiant champion who hath thrust the strong man Sathan out of his possession by which it may appeare that our Sauiour hath not redeemed vs by giuing a price after a legall manner but by force and as it were by conquest I answere that Christ hath both paid the price of our redemption and also hath deliuered vs forcibly by his power for hee paid the price vnto God to whom hee offered the sacrifice of himselfe that it might be a full satisfaction for sinne and a sufficient price to redeeme vs out of the captiuitie of our spirituall enemies and to purchase the fauour of God and our heauenlie inheritance in his kingdome and therefore in respect of God the Father to whom our Sauiour offred himselfe hee is said to haue redeemed vs by giuing a ransome for vs. But when Gods iustice was fully satisfied Christ dealt not with our spirituall enemies by intreatie much lesse offred hee this price of our redemption to Sathan for if no sacrifice might lawfully bee offered vnto any saue God alone much more vnlawfull was it that this sacrifice of Christs bodie should be offred vnto the diuell but by his almightie power hee ouercame the power of darknesse vanquished Sathan subdued death and broke open the prison of the graue and so by strong hand set all Gods elect at libertie For after that the debt of our sinnes was discharged our ransome paid and the handwriting of ordinances cancelled and nailed vnto the crosse these our spirituall enemies had no iust interest vnto vs nor any thing to alledge why they should longer hold vs in their captiuitie but yet the strong man who had taken possession would not willingly lose it vnlesse hee were ouercome with a greater strength and therefore our Sauiour Christ hauing bought vs of his father and so become our true owner buckled with our spirituall enemies ouercame these principalities and powers triumphed gloriously ouer them and freed vs out of their tyrannicall iurisdiction But it may bee obiected that wee were captiues vnto Sathan and therefore the price of redemption was to be paied vnto him and not vnto God the father who held vs not in his captiuitie I answere that though Sathan held vs in his captiuitie yet not in his owne right for wee had not sinned against him to whom we were not bound to performe obedience nor were indebted vnto him but wee had sinned against God whose seruants wee were by right of creation and had infinitly runne into his debt which we were altogether vnable to pay and therefore like a iust iudge he condemned vs to the perpetuall prison of death and committed vs to the custodie of Sathan as vnto a iaylor to be kept in his bondage till we had satiffied for our sinnes and discharged our debt which being impossible to vs our Sauiour Christ hauing assumed our nature and become our suretie and mediator payed that we owed and suffered that which we had descrued and so fully satisfying his fathers iustice hath purchased our redemption so as now Sathan had no more anthoritie to retaine vs in his captiuitie then the iaylor hath of holding him in prison who by the iudge is released or the executioner of hanging him whom the iudge hath acquitted or pardoned And therefore tyrannically exercising still his iurisdiction our Sauiour by strong hand ouercame him and all the power of hell that so he might set vs at libertie whom his fathers iust sentence had acquitted and his mercie pardoned The last thing to be considered is the end of our redemption namely that we should no longer serue sinne and Sathan out of whose bondage wee are released but become the seruants of Christ who hath redeemed vs seruing him in holines and righteousnes all the daies of our liues that so glorifying him here on earth he may glorifie vs in heauen and make vs partakers of those euerlasting ioyes which by his death and bloodshed he hath purchased for vs. CHAP.
had their beginning for the most part long since the time of Abraham as their owne histories manifestly declare Neither did any other religion of the heathen continue one and the same for that which one receiued another reiected that which one confirmed another changed and time hath worne them all out leauing scarce any small remnants or reliques of them And therefore all other religions sauing that which is deliuered in the scriptures are false and counterfet and this only the truth of God § Sect. 3 2. Reasons taken from the puritie and perfection of the Scriptures Secondly the puritie and perfection of the scriptures doe euidently shew that they are the word of God indited by his holy spirit for they manifest vnto vs the onely true God and propound him alone vnto vs to be worshipped expressing also the manner and meanes of his seruice from which we must not decline on the right hand or on the left but all other religions teach vs either to worship many Gods which is a thing absurd in reason and contrarie to the light of nature as diuers of the wisest philosophers well discerned or to worship the true God not according to his reuealed will but according to their false imaginations erroneous superstitions Now nature reason and experience it selfe teach vs that there is no wise King but will set downe rules and lawes according to which he will be serued and obeyed and not leaue it to euery ones fantasie and vaine imagination and shall we thinke God lesse wise then man that he should not haue a perfect law for the gouernment of his people but suffer euery man to follow his owne blind conceite and ignorant superstition § Sect. 4 3. Reasons taken from the sinceritie of the writers of the Scriptures Thirdly the sinceritie and vprightnes of the writers of the holy scriptures is a manifest argument that they were guided and directed by Gods spirit for they deliuer nothing in their owne name but in the name of the Lord not arrogating any praise vnto themselues but ascribing all glorie vnto God neither did they in their preachings or writings seeke themselues or ayme at any worldly benefit nay rather they were content to be contemptible subiect to scoffes and taunts yea to offer themselues to death and depriuation of all worldly felicitie for the truth of God which they had deliuered And whereas diuers of them might haue liued in all pompe if they would haue followed the times winked at the sinnes of rulers and suppressed the word of the Lord which they had receiued of him they chose rather to suffer persecution yea death it selfe then they would keepe backe any of the counsell of God as appeareth in the example of Esay Ieremie Ezechiel Michaeas Zacharias Aâ—nos and many others of the Prophets and Apostles Neither doe they in their writings abstaine onely from seeking their owne glorie and praise but also set downe those things which might tend to their discredit to the end God might be glorified in their infirmities the truth confessed and preserued and the Church of God benefited when by seeing the weakenes of the most strong they are kept from presuming on their owne strength and from desparing in Gods mercie And thus Moses concealeth not the fall of our grand parents the drunkennes of Noah the incest of Lot the lie of Isaack the whoredome of Iudas nay which more neerely concerned him he plainely reuealeth the horrible and bloodie sin of his grandfather Leuy Gen. 49.5.6 and Simeon in murthering the Sichemites and the curse of their father Iacob pronounced against them for this their outrage Genes 49.5.6 which could not in humane reason but be dishonorable to his stocke progenie and offensiue to all who were of that tribe furthermore he displayeth the corruptions imperfections and often rebellions of that people whose saluation hee preferred before his owne soule he spareth not to set downe the Idolatrie of his own brothur Aaron nor the sinne of his sister Miriam in murmuring against him nor of Aarons sonnes in offering with strange fire Nay hee leaueth the remembrance of his owne sinne of impatiencie and vnbeliefe for which hee was debarred from entring into the land of promise vnto all posterities as a perpetuall note of his owne weaknesse and infirmitie Neither sought he at al his own glorie and the aduancement of his posterity but the glory of God the good of the church as may hereby appeare in that when the gouernment was established in his hand he doth not make his owne sonnes his successours but Iosua his seruant because God had so appointed it The like may be said of Ieremie who hath in his prophecie left recorde of his murmuring and impatiencie Ierem. 20. Iere. 20 Of Ionas who hath set downe his owne rebellion punishment and repining against God Of the apostle Paul who hath not spared to call himselfe a cruell persecuter and chiefe of al sinners Now we know that naturally we desire to conceale the faults of our friendes and kindred and we count him an euill bird that defileth his owne nest naturally we seeke our own praise and the aduancement of our children and can brooke â—othing lesse than that our faults should bee diuulged and become table talke and therefore this detection of their owne and their friends falles and faults could not proceed from nature or any worldly policie but from the direction of Gods spirit which ouerruled their affections and tooke away all partialitie § Sect. 5 The fourth reason taken from the concent of the diuers writers of the Scriptures Fourthly the wonderfull concent which is amongst the diuers writers of the Scriptures doth euidently shew that they were guided and directed by one and the same spirit of God for whereas it is truly said of other men Quot homines tot sententiae Looke how many men there be and so many mindes there be wherof it commeth to passe that euery writer almost varieth from another gainsaying and confuting that which another hath deliuered that so out of the ashes of their credit and reputation they may build a monument of their owne fame the quite contrarie is to be obserued in the writers of the scriptures who successiuely writing one after another the space of diuers thousand yeeres doe notwithstanding consent together in the same truth the later ratifying and confirming that which the former had deliuered without any alteration opposition or emulation as though they were diuers hands set on worke by the same soule which could not possibly come to passe vnlesse they were ouerruled by Gods spirit § Sect. 6 The sift reason taken from the wonderfull preseruation of the Scriptures against all oppositions Fiftly the mightie oppositions which haue been made by the diuell and his wicked impes against this doctrine of the scriptures and yet al in vaine doe euidently shew that they are Gods word and truth the patronage and protection whereof he hath himselfe
and perishe though for a time it haue made a flourishing shewe as our Sauiour Christ hath taught vs in the parable of the Sower Mat 13. And therefore it behooueth euery one of vs to take no lesse paines after the hearing of the word to keep it from deuouring and to preserue and nourish it that it may take deep roote and bring forth much fruit then we did in the time of preparation and in the time when we receiued it for as the carefull husbandman taketh great paines in stirring vp his fallow grounds and preparing it for the seed as also in the seed time in sowing it in the ground thus prepared and yet all this were to no purpose if hee did not afterwards harrowe it and couer it in the ground so though we take greate paines in breaking vp and preparing the fallowe grounds of our hearts and also in receiuing the seed of Gods word yet if we be not as carefull after all this to couer and hide this seed in the furrowes of our heartes that it may take deepe rooting it will neuer bring forth any fruite of true godlinesse Now the meanes to preserue and nourish this heauenly seed of Gods word is first serious mediation wherby wee call to mind that which wee haue heard in which it it is very requisite that wee examine the doctrines which were deliuered according to the touchstone of Gods word and turne ouer the bible to those proofes which we remember alledged as most principall for the confirmation of the doctrines which were deliuered a notable example whereof we haue in the noble men of Berea Actes 17.10.11 Who though with great readinesse they receiued that doctrine which Paul had deliuered yet when they came home they searched the scriptures to see if those things which they hard were consonant and agreeable with them or no. Secondly we must vse holy and Christian conference one with another about those matters which we haue heard for hereby it will come to passe that what one did not obserue or hath forgotten the other remembreth and repenteth and so likewise the other helpeth out in another point where his neighbourfaileth till at last they recall al the material points to their remembrance euen as many meeting together at a feast do euery one cast in his shot til the reckoning be made so many ioyning their heads together for the recalling of a sermon to mind one repeateth a little and another as much more till at last all be repeated And secondly this benefit redoundeth hereof that all which euery one remembreth by this repetition is more surely imprinted in his memorie and is not afterwards easily forgotten Lastly the best and surest way to imprint things in our memorie neuer after to be blotted out is vpon all occasions to practise it in our liues and cōuersation for as we only truly know that in christianitie that which we practise so likewise that is onely well remembred which is well practised CHAP. XXVII Sathans tentations whereby he perswadeth men to delay their repentance answered § Sect. 1 The tentation alluring to deferre repentance ANd so much concerning the subtill tentations of Sathan whereby he laboureth to make the word of God fruitlesse and vneffectuall for our conuersion wherewith if he cannot preuaile being repelled by the meanes before spoken of if men by their hearing of the word haue learned thus much knowledge that their cōuersion and turning to God is necessarie to saluation then he will in the next place labour to perswade them to deferre their repentance for a time till they haue better opportunitie and are more fit for this purpose Let it be graunted will he say that it is necessarie that thou shouldest repent turne vnto God yet thou mayest deferre thy repentance vntill thine old age or at least till the time of sicknesse for then thou wilt be more fitte to perfourme this dutie then in the flowrishing prime of thy youth when as the exercises of religion are so tedious and vnpleasant and the pleasures of the world so sweet and delightfull neither needest thou to feare any in conuenience which will come hereby for God is so gratious that whensoeuer thou returnest vnto him he will receiue thee to mercy for he hath promised in his word that whensoeuer a sinner repenteth him of his sinnes he will blot all his wickednes out of his remembrance And therfore thou mayest inioy both the pleasures of this life and the life to come thou mayest repent time inough hereafter and liue a strict and religious life when the heate of youth is past and old age drawes on which is farre more fit for these exercises for what folly is it so to dote vpon the heauenly ioyes to come as that thou shouldest depriue thy selfe of those worldly pleasures which are present seeing thou maiest inioy both This tentation most dangerous Against which tentation it behoueth euery man most carefully to arme himselfe as being in it selfe most daungerous and pernicious to great multitudes as may appeare by too too lamentable experience for when as Sathan can no longer hudwinke their eyes with the vayle of ignorance but that they plainly see that it concerneth their eternall saluation to harken vnto the Lord calling them to repentance then not withstanding thus farre he preuaileth with them that they are content to delay their conuersion and turning vnto God either vntill the time of sicknesse or till their old age And therefore it shall not be amisse to set downe briefly some waighty arguments whereby euery Christian may be moued to speedy repentance and not to deferre their conuersion from day to day Motiues to perswade vs to hastenour repentance but to turne vnto the Lord when he first calleth them § Sect. 2 The first motiue to perswade vs to the hastening of our conuersion is Gods commandement whereby he inioyneth vs speedily to turne vnto him that we may doe him seruice all the daies of our life to which end he hath created and redeemed vs and doth continuall preserue vs. Psal 95.7.8 To day if you shall heare his voyce harden not your hearts so as he chargeth vs not to resist his calling no not till to morowe for if today we will not harken vnto him he hath not promised to call vs againe vnlesse it be to iudgment So Eccl. 12.1 Remember now thy creatour in the dayes of thy youth whiles the euill dayes come not nor the yeeres approch wherein thou shalt say I haue no pleasure in them that is their old age as afterwards he expoundeth himselfe And Esa 55.6 Seeke yee the Lord whilest he may be found call yee vpon him whilest he is neere Matth. 3.2 Repent for the kingdome of heauen is at hand Act. 3.19 And our sauiour Christ doth inioyne vs first to seeke the kingdome of God and the righteousnesse thereof Matth. 6.33 If therefore we wil not wittingly and wilfully breake Gods cōmaundement let vs offer vnto him the
tedious If the oxe whilest he is yong be accustomed to the yoke hee draweth in it quietly and with no great paine but if he runne long in the pasture vnbroken and vntamed when he is brought to the yoke he strugleth and striueth and therewith gaulling his necke draweth with exceeding payne and irksomenesse and so if in our youth we accustome ourselues to beare the yoke of obedience it wil be easie and pleasant but if we vse delayes we shall grow stubborne and stifnecked like vntamed oxen and the bearing of Christs yoke through our impaciencie and the rebellion of our nature will gaule and vexe vs. Thirdly the sooner wee turne vnto God the more ioy peace and comfort shall we haue in the whole course of our liues for what ioy may bee compared with the ioy in the holy Ghost Pro. 15.15 what peace is like the peace with God the peace of conscience when as we are sure that we are now friends who before we were enemies and children of God and heires of his euerlasting kingdome of glory who in time past were children of wrath and fire brands of hell what comfort in the world can be imagined like vnto the consolation of Gods spirit which is able to make all afflictions light and euen death it selfe sweet and pleasant vnto vs but this ioy peace comfort doe all companie our true conuersion vnto God and therefore who would deferre it for one day seeing it bringeth such inestimable benefits and such surpassing pleasures as none sufficiently vnderstand them but they who feele inioy them Whereas on the other side if we deferre our cōuersion in the meane while wee are continually subiect to the checkes and terrours of an euill conscience in feare of Gods iudgements and eternall damnation and though in outward shewe wee may bee exceeding merie and pleasant yet our mirth is ful of sorrow and our ioy of bitternes and of such laughter wee may say thou art madde and of this ioy what is that which thou doest as the Wise man speaketh Eccle 2.2 for it is but Sardonicus risus laughter from the teeth outward which is straight controuled with some inward pange or checke of conscience Fourthly the sooner wee turne vnto the Lord the longer time we shall spend in his seruice which in truth is perfect liberty now what can bee more delightful vnto any Christian heart then to serue our creatour from the daies of our youth to shew our thankfulnesse to God our redeemer for all the inestimable benefits which he hath bestowed vpon vs by causing our lights to shine before men and by glorifying his name in our godly Christian liues what can be more pleasing to a thankfull mind then to take all occasions of expressing thankfulfulnesse to him vnto whom we are so much bounden Lastly as by our speedy conuersion vnto God we liue in sweete comfort and ioyfull peace so also wee securely expect death and giue it entertainement when it commeth with cheerefull countenance for being conuerted vnto God we are at peace with him and in his loue and fauour wee are assured that the curse of the law is nayled to Christes crosse that he was condemned that we might be iustified and put to death that wee might liue eternally that he is gone before vs into heauen to prepare vs a place there and now sitteth at the right hand of his father to giue vs ioyfull entertainement when we come vnto him that he hath taken away the sting of death which is sinne and hath made a soueraigne medicine against this poyson with his precious bloud and therefore being conuerted vnto God we need not to feare death nay rather wee may wishe with the Apostle to be speedily dissolued that we may be with Christ seeing that is best of all As it is Phil. 1.23 neyther need wee to feare the destruction of this earthly tabernacle seeing wee are assured that we haue a building giuen vs of God a house not made with hands but eternall in the heauens as it is 2. Cor. 5.1 Moreouer we shall not need to feare either suddaine death or an euill death for it cannot be suddaine to them who are alwaies prepared Nee potest malè mori qui benè vixit August neither can he die ill who hath liued well On the other side those who deferre their repentance and turning vnto God when death approcheth are filled with horrour feare when as they see that they are still subiect to the curse of the law and euery minute in danger of Gods fearfull iudgements when as the waight of sin presseth them Sathan and their owne conscience accuseth them death waiteth on them to bring them to euerlasting death hell and destruction And therefore seeing so many benefits accompanie our speedy conuersion both in life and death and so many euils follow our delayes let vs not be moued by Sathans tentations the sweetenesse of sinne nor with the alluring vanities of this deceitfull world to deferre our repentance from day to day but let vs now harken whilest God yet calleth vs and take the good and acceptable time when he offereth it vnto vs. § Sect. 4 The eight motiue to perswade vs to speedy conuersion The 8. motiue because repentance deferred to olde age is not so excellent or acceptable is that our turning vnto God being deferred to our olde age or till the time wee lie sicke on our deathbeddes is not so excellent in it one nature nor so acceptable vnto God as if it were performed in the time of our youth for what great matter is it if wee leaue our sinnes when they are readie to leaue vs to renounce the world with the riches honoures and pleasures thereof when they are readie to abandon vs to imbrace mortification when as our bodies are mortified with sickenesse and brought to the gates of death to giue to the pore when wee can keepe our goods no longer to forgiue our enemies when as we can not offer them any further wrong or violence to cōmend our wiues and children into the hands of God when as we our selues can no longer defend and prouide for them to cease to sweare and blaspheme Godes name when as soone after wee shall cease to speake moreouer how can wee thinke that this will be acceptable vnto God when as wee doe not come vnto him before all the world forsakes vs nor craue his helpe till wee are abandoned of all other succour nor offer to come into his seruice before wee are ready to goe out of the worlde and that rather for feare of punishment and hope of reward then for any loue we beare to our Lord and maister But let it be granted as in trueth it cannot bee denied that whensoeuer wee truely repent vs of our sinnes and turne vnto God he wil receiue vs to mercy should wee take occasion hereof to deferre our conuersion and to continue in our sinnes should his loue and mercy towardes
conuersion in singular fruits thereof For he made a notable confession of his sauiour and redeemer euen when all his disciples for feare forsooke him He iustifieth Christ when all men condemned him and euen his Apostles doubted of him He praieth feruently vnto him when the multitude mocked and reuiled him hee humbly confesseth his owne sinns and louingly admonisheth his fellow of his wickednesse desiring earnestly that as they had bin fellowes and copartners in sinne so they might be partakers in pardon and in the benefitte of redemption wrought by Christ Whereas most commonly their repentance is forced and dissembled for feare of punishment rather then for hatred of sinne or loue of God as they vsually make it manifest if they recouer of their sickenesse And therefore seing there is such great dissimilitude and difference in their purposes liues and courses it is not probable that they wil euer bee like in their conuersion death and saluation CHAP. XXXI Sathans tentations mouing men to rest in a counterfait repentance answered § Sect. 1 ANd somuch for the answering of those tentations wherby Sathan laboreth to make vs delay and deferre our repentance from day to day That the promises of the gospell are made onely to those who repentseriously with which if he cannot preuaile both because we see the necessitie of repentance vnto saluation and also plainly perceiue by the former reasons that delayes are most dangerous then hee will laboure in the next place to perswade vs to content our selues with a smale measure of repentance or rather in truth with a coūterfait worke-repentance which is only in outward shew and neuer pearceth the heart making vs beleeue that if when wee see our sinns hauing our consciences conuinced out of Gods word we doe in some generall tearmes confesse that we are all sinners and desire God after a formall manner to haue mercie vppon vs if we can sometime straine from vs a broken sighe and be content to leaue some of our least pleasing sinnes our repentance wil be very acceptable to God and sufficient for our saluation And with this tentation Sathan deludeth and destroyeth innumerable men in these our dayes and therefore it behooueth euery man to prepare himselfe for this incounter And to this ende we are to know that the mercy of God and merits of Christ dot◠not belong vnto those who thus slubber ouer their repentance neither doth Christ Iesus call vnto him such as slightly sorrow for their sinnes and thinke the burthen of them light and easie to bee borne but such as labour and are heauie loaden as appeareth Matth. 11.28 Come vnto me all ye who are wearie and heauie loaden and I will ease you In which wordes our sauiour Christ plainely sheweth whom hee calleth to the participation of the worke of redemption wrought by him and what measure of repentance hee requireth of them for the first worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth such as labour vntill they bee wearie and the other worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth such as are heauie laden with a burthen vnsupportable and therefore being grieuously pressed therewith they desire nothing more then to bee case of it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which this worde is deriued properly signifieth the burthen of a shippe and is taken metaphorically for any thing which is very troublesome and grieuous So that by ioyning these two together our sauiour euidently declareth whom hee calleth and inuiteth vnto him Namely those onely who knowne acknowledge and feele that their sinnes are an intollerable heauie burthen and being exceedingly vexed with them most earnestly desire to bee eased and released of them and to this purpose flee vnto Christ by a true and liuely faith finding themselues destitute of all meanes whereby they may otherwise be eased and releeued § Sect. 2 If then wee could haue any assurance that wee are in the number of those whom Christ calleth and inuiteth vnto him wee must haue first a sight and sense of our sinnes What things are required in those who truly repent and a true and feeling knowledge of our miserable and wretched estate in which we are by reason of them and the punishment due vnto them Secondly we must be wearie in bearing this heauie burthen as being most irkesome and grieuous vnto us Thirdly wee must haue an earnest desire to be eased and freed from it Lastly we must come vnto Christ by a true and liuely faith to the ende that hee may ease and release vs. 1. Knowledge and sight of their sinnes For the first Wee must come to the knowledge of our sinnes before wee can truely repent of them for we cannot sorrowe for them vntill wee see them neither is it sufficient that wee see and know that wee are greeuous and hanious sinners vnlesse we also feele the waight of this intollerable burthen pressing vs downe and vexing and grieuing vs euen to the verie heart for wicked and prophane men may see their sinnes for what can hide them from their eyes being so innumerable in multitude and so grieuous and hainous in respect of their quantitie and quallitie but yet they feele not their waight neither are troubled with them nay it is a pastime to a foole to doe wickedly as it is Prou. 10.23 and the abhominable filthie sinner drinketh iniquitie like water as it is Iob. 15.16 and there are some so delighted with vngodlinesse and all lewd prophanesse that they euen drawe vnto them iniquitie with the cordes of vanitie and sinne as with cart-ropes as the prophet speaketh Esa 5.18 and though they bee laden with their sinnes as it were with an intollerable burthen yet they feele them not neither are they any thing vexed with their waight and though the iniquitie of sinners bee so heauie that the earth cannot beare it but reeleth too and fro like a drunken man and is remooued like a tent as it is Esay 24.20 though it make all the creatures grone and trauaile in paine together as the Apostle sheweth Rom. 8.22 yea though it euen wearieth God himselfe in suffering and bearing with it as it is Esa 43.24 yet doe they walke bolt vpright and with stretched out neckes neuer so much as stooping vnder this vnsupportable burthen till at last it growe so heauie that it ouerwhelmeth them and presseth them downe to the bottome of hel The reason here of is because they are wholy plunged yea drowned and dead in their sinns and therefore as those who being diued to the bottome of some deepe water doe not feele the waight of that which is aboue them whereas if they were pulled out of the waters they would be ouerwhelmed with the burthen of one tunne so those who are deeply plūged into the gulph of sinne and wickednesse doe not feele the waight of this intollerable burthen but if once they come out of their sinns by vnfained repentance the waight of some few of them woulde presse them downe vnto the gates of hell
not confesse with the Prophet Esay that wee haue gone astray like wādring sheepe Esay 53.6 he will neuer seeke vs nor cary vs on his blessed shoulders to the sheepfould of eternall happinesse In a word as without the sense of sinne we can neuer attaine vnto faith and repentance so without faith and repentance we can neuer haue any assurance of any of the promises of the Gospell § Sect. 5 And therefore it behooueth vs as we tender our saluation that wee labour after the sight and sense of our sinnes The meanes whereby wee may attaine so a true sight of our liues 2. King 22.19 Act. 2.37 that with good Iosias our hearts melt within vs and euen resolue themselues into the teares of vnfained repentance that we euen rent our heart with true compunction as the Prophet exhorteth Ioel. 2.13 and that with the Iewes wee haue our hearts prickt within vs when we come to the sight of our sinnes and all this not so much in regard of the punishment we haue deserued as that by our sinnes wee haue displeased our good God and gratious father and haue caused our sauiour Christ who is the Lord of life to be put to a shamefull and painefull death Zach. 12.10 And that wee may attaine vnto this sense and feeling of our sinnes 1. Meanes prayers there are diuers meanes to be vsed effectuall for this purpose as first we are to haue our recourse vnto God by earnest and feruent prayer desiring and intreating that he will annoint the blind eyes of our vnderstandings Reuel 3.17.18 with the pretious eye salue of his holy spirit that we may see our owne wretchednesse miserie pouertie blindnesse and nakednesse and that hee will soften our hard hearts with the oyle of his grace and so beate these stonie rockes that out of thē may flow plentiful streams of vnfained repentance Secondly 2. Meditating in the law we are oftentimes to set the law as a glasse before vs that so we may see our deformities and to examine our liues thereby as it were by a rule or square that so wee may know both how often we haue erred transgressed it in the time past and how vnable we are to performe it for the time to come in that exact maner which God requireth For as the deformities and spots in the face though they be great and many cannot be descerned of those who haue them vnlesse they looke themselues in a glasse and though euery one els doth plainly see thē yet the party himselfe doth least of all perceiue them so though our spirituall deformities and filthy spots of sinne appeare most vgly and odious in the eies of God men so that euery one seemeth to point at them yet wee our selues will neuer discerne them vnlesse we set the looking glasse of the law before vs. Thirdly 3. Meditating of the iustice and truth of God Iob 4.18 15.15 Esa 64.6 we are often and earnestly to meditate vpon the iustice and truth of God in whose presence the heauens are not cleane and the Angels themselues are vnable to abide the rigour of his iustice and how much more is man abominable and filthy who drinketh iniquitie like water In whose sight out best righteousnesse is like a polluted cloth and how much more filthy then are our sinnes and wickednesse moreouer as he is most iust so as he cannot let sinne goe vnpunished so also hee is most true yea truth it selfe neither can any of those threatnings fall to the ground vnexecuted which he hath denounced against those who liue in their sinnes and therefore there is no meanes to escape his fearfull iudgements vnlesse we turne from our sinnes and meete the Lord by vnfained repentance Fourthly let vs continually remember that we must once appeare before Gods tribunall seate of iudgement 4. Meditation of the last iudgement there to render an accompt not onely of our words and workes but euen of our secret thoughts when as the Lord himselfe who searcheth the hearts and reignes shal be our iudge who will not acquit the guilty nor respect the person of man neither will he be satisfied with faire pretences and smooth excuses nor corrupted with brides and gifts 1. Cor. 11. And therefore let vs iudge our selues that we may not be iudged of the Lord and in bitternesse of soule and remorse of conscience let vs condemne our selues to be miserable sinners that the Lord may acquite vs and make vs tast of his mercy 5. Remembrance of those punishments due to the wicked Lastly let vs seriously meditate on those fearefull punishments which are prepared for those who liue and die in their sinnes for they shall for euer be seperated from the presence of God the ioyes of heauen and the sweete companie of the Saints and Angels and be cast into eternall darknes where they shall for euer and euer be tormented in flames vnquenchable all which horrible punishments are due vnto all Gal. 3.10 who continue not in all which is written in the booke of the law to doe them and therefore how shall we escape who in stead of continuing in obedience to all Gods commandements haue continualy brokē them aland done the clean contrary if we do not in the sense of the heauy burthen of our sinnes humble our selues before God by vnfained repentance and come vnto Christ by a true and liuely faith that we may bee eased of this intollerable waight and adorned with his righteousnesse and obedience § Sect. 6 And so much concerning the first signe whereby those may be discerned whom Christ calleth The 2. thing required is that our sins be irksome greeuous vnto vs. namely the sight and sense of their sinnes But it is not sufficient that we feele our sinnes like a heauie burthen pressing vs down if we be contētto bear it stil but it must seeme irksom and grieuous vnto vs and make vs exceeding weary of bearing it we must with the Apostle Peter thinke it sufficiēt that we haue spent the time past of our liues after the lust of the Gentiles in abominable sinnes and for the time to come we are to liue after the will of God dedicating our selues wholy to his worship and seruice Otherwise though we haue neuer so exquisite a sight and sense of our sins yet if they seeme vnto vs a sweet burthen which we are content still to beare without any great wearinesse nay with pleasure and delight if wee bee like the rich miser who though his backe should be almost broken with the waight of his owne gold yet would not thinke it any trouble nay would esteeme it for his chiefe felicity because his burthen pleaseth him so if we feeling that our sinnes are an huge and massy burthen are neuerthelesse not troubled nor wearie of bearing them but rather take our chiefe delight in being so loded because the burthen is exceeding sweet and delightfull to vs we may
both which are mentioned Act. 20.21 witnessing repentance towardes God and faith towards Iesus Christ For repentance is nothing but a turning from our sinnes a returning to God faith causeth vs to goe out of our selues vnto Christ seeking saluation in him alone So that our comming to Christ is to beleeue in him for thus Christ himselfe expoundeth it Iohn 6.35 Hee that commeth unto mee shall not hunger and he that beleeueth in me shall neuer thirst So chap. 7.37.38 If any man thirst let him come vnto me and drinke He that beleeueth in mee as saith the scriptures out of his bellie shall flow riuers of the water of life This then doth Christ only require of all penitent sinners who are wearie and heauie laden with the burthen of their sinnes that they beleeue in him that is that by a liuely faith they doe apply vnto themselues Christ Iesus and all his benefites and assure themselues that whatsoeuer he hath done in the worke of mediation and redemption hee did it for their sakes namely that hee left the boosome of his father and taking vpon him our flesh became the sonne of man that hee might make vs the sonnes of God and heyres of his euerlasting kingdome that hee was conceiued by the holy Ghost to sanctifie our conception that hee here suffered hunger cold wearinesse and other miseries of this life that hee might make vs partakers of all happinesse in the life to come that hee performed perfect obedience to the law that hee might decke and adorne vs with the rich robe of his righteousnesse that notwithstanding hee was most iust and innocent yet hee was condemned to death before an earthly iudge that we who were wicked and vniust might bee acquitted and absolued before the iudgement seate of God that he died vpon the crosse to preserue vs from euerlasting death of hell that hee indured his fathers anger that wee might bee reconciled vnto him that hee bore the cursse of the law that he might cansell the hand-writing of ordinances which made against vs that hee rose againe and ascended into heauen that hee might bee the first fruites of them that slept and by his entrance into heauen might make way for vs also that hee sitteth at the right hand of God to make intercession for vs and to protect and defend vs against all our enemies that hee shall come to iudge both the quicke and the dead to the end he may giue vnto vs perfect redemption and crowne vs with euerlasting glorie And if wee thus beleeue in Christ and applie him with all his benifites vnto vs we may assure our selues that he will ease vs of the heauie burthen of our sins cloth vs with the glorious aray of his righteousnesse and giue vnto vs the eternal possession of those euerlasting ioies which by his death and bloudshed he hath dearely purchased for vs. CHAP. XXXII Of Sathan tentations which he vseth against those which are called to bring them to despaire § Sect. 1 ANd somuch concerning those tentations of Sathan How Sathan tēpteth these which are called to despaire wherewith hee assaulteth them who are not yet effectually called to the ende that hee may keepe them from turning vnto God by vnfained repentance and comming vnto Christ by a true and liuely faith now wee are to speake of those tentations which he vseth against those who are called And first when as he perceiueth that he can no longer blind them with ignorance nor keepe them still in carnall worldinesse presumptuous securitie when as he seeth that they are resolued no longer to deferre their repentance and comming vnto Christ by a true faith neither can be perswaded to content themselues with such faith and repentance as are false and counterfait then and not before he appeareth in his owne likenesse and sheweth himselfe a diuell indeed for then he accuseth them of their manifold and outragious sins where in they haue long continued then he telleth them of their sinnes past and present corruptions whereby they are readie to fall into the like againe then hee reuealeth vnto them their sinnes of ignorance and calleth to their remembrance those sinnes which they haue cōmitted against their knowledge and conscience then will hee aggrauate their sinnes which in themselues are but too too hainous and set before them the iustice of God the fearefull threatnings and terrible curse of the law the wrath of God and the intollerable and eternall torments of hell fire which by their sinnes they haue iustly deserued all which terrblie sights being in one view represented to their already timorous thoughts he taketh occasion of them al to moue them to distrust of Gods mercies and Christes merites and so to plunge them into vtter desperation Wouldest thou now vile wretch will hee say turne vnto God hoping to bee receaued to grace and mercy why assure thy selfe it is too late for are not thy sins in number numberlesse and in their qualitie and nature most haynous and outragious and hast thou not continued in this thy rebellion against God a long time refusing to come vnto him though he hath often called and carelessy neglecting all the meanes of thy saluation when thy God hath gratiously offered them vnto thee Now therefore the acceptable time and day of saluation is past neuer againe to be recalled and though with Esau thou seekest repentance with teares yet shalt thou neuer find it Moreouer to the consideration of thy horrible rebellion adde the remembrance of Gods iustice which can in no wise suffer sinne to goe vnpunished the terrible curse of the law denounced by God who is trueth it selfe against those who continue not in all that is written in the booke of the law to doe it the fearefull torments of hell prepared for sinners amongst which number thou art one of the chiefe and therefore doe not flatter thy selfe with hope of mercy but rather expect those fearefull iudgements and endlesse torments which are due vnto thee for thy rebellious wickednesse and thus doth Sathan labour to bring the poore Christian to deepe desperation and to fill his conscience with horrour and feare which if he can accomplish he resteth not there but like a cruell coward who can neuer be at quiet till he see the death of his enemie so our malitious enemie is neuer satisfied till he see our death and vtter destruction And therfore when he hath grieuously vexed the Christians consciences with fearefull horrour and tormented him euen with the flashings of hell fire in the next place he will perswade him to seeke some ease of his present torments by imbruing his hands in his owne bloud and putting himselfe to some violent death which is nothing els but as the Prouerb is to leape out of the frying pan into the fire and in seeking to ease his terrours of conscience to plunge himselfe into the torments of hell § Sect. 2 Against which tentations whosoeuer would be strengthened and enabled to
fort we had bestowed his rich treasures therefore in his iustice he sent his sergeant death to arest vs and to cast vs in the prison of vtter darkenes there to remaine in the custody of sathan our most malitious iaylor till we had fully discharged our debt and made full satisfaction to his iustice which wheÌ„ we were altogeather vnable to perfourme it pleased our sauiour Christ in his infinite loue towards vs to become our suerty and to take vppon him the answering of our debt which he fully discharged in as exact a manner and measure as the iustice of God required for whereas wee are bound to performe perfect obedience to the lawe he performed it for vs where as wee for our disobedience were subiect to the sentence of condemnation the curse of the law and death of body and soule he was condemned for vs and bore the curse of the lawe and dyed in our stead an ignominious death whereas we deserued the anger of God and to bee kept prisoners in the graue vnder the dominion of death he endured his fathers wrathfull displeasure and himselfe was for a time held captiue of death in the graue that so he might reconcile vs to his father and set vs at libertie In a word whatsoeuer we owed Christ discharged whatsoeuer wee deserued hee suffered if not in the selfe same punishments for hee could not suffer the eternall torments of hell yet in proportion the dignity of his person giuing value vnto his temporarie punishments and making them of more valew and worth then if all the world should haue suffered the eternal torments of hell Seing therefore our Sauiour Christ hath fully discharged our debt and made full satisfaction to his fathers iustice God cannot in equitie exact of vs a second payment no more then the creditours may iustly require that his debt should be twice payd once of the suerty and againe of the principal Neither now hath Gods iustice any thing to shew against vs for the lawe which was the hand writing of ordinances which made against vs and as it were a bond whereby wee were obliged and bound to God the father either to performe obedience or to vndergoe the penaltie euen euerlasting death and condemnation is now cancelled taken away and fastened to the crosse of Christ as the Apostle affirmeth Col. 2.14 So that now the Lord cannot in his iustice put vs in suite nor recouer any debt of vs seeing our sauiour Christ our good and all sufficient suerty hath vndertaken the matter in our behalfe discharged our debt to the vtmost farthing cancelled the handwriting or bond in which wee were obliged and by the law acquitted vs of all paimentes which Gods iustice by vertue of the law might require of vs. and therefore if we turne vnto God by vnfained repentance and lay hould vpon our sauiour Christ and his merites by a liuely faith we haue our quietus est and generall acquittance which God himselfe hath pronounced from heauen in the presence of many witnesses saying This is may welbeloued son in whom I am well pleased that is in whome I am delighted restfully satisfied wel coÌ„tented Mat. 3.17 CHAP. XXXIIII Of the third Argument grounded vpon Gods truth § Sect. 1 THe third argument Of Gods truth in his promises whereby all those who repent and beleeue may bee assured of the pardon remission of their sins is grouÌ„ded vpon Gods truth for the Lorde is most true yea truth it selfe and all his promises in Christ are yea and amen 2. Cor. 1.20 Apoc. 1.7 hee is a faithfull and true witnesse and whatsoeuer hee hath spoken shall be accomplished so that though the heauens decay and waxe olde like a garment though the sunne loose his light and the moone be turned into bloud though the earth tremble and quake and the foundations of the mountaines bee mooued and shake yea though heauen and earth and all things therein contained perish and passe away Matth. 5 1â— yet shall not one iote or title of his word fal to the ground vnaccomplished And therefore whatsoeuer the Lord hath promised in his worde that he wil most vndoubtedly performe for he is Iehoua who hauing his essence and being in and from himselfe alone giueth being vnto all things else especially to his worde and promises But hee hath promised to all beleeuers and repentant sinners that hee will in Christ Iesus pardon al their sins and will receiue them into his grace and fauour and therfore if wee beleeue and rest vppon our Sauiour Christ alone for our saluation truly repenting vs of all our sinnes wee may assure our selues that though our sins be neuer so many and grieuous yet the Lord will receiue vs to mercy and pardon and forgiue them § Sect. 2 But that the poore soule wounded with sin and groning for wearines vnder this vnsupportable burthen That Gods regal stile assureth vs of mercie and forgiuenesse may haue some ground whereupon to rest when it is ready to faint some spirituall weapons whereby it may defend it selfe and beate backe the violence of Sathans tentations I will make choise of some amongst many of the comfortable promises of the gospell made vnto all repentant sinners First therefore let vs consider that when the Lorde like a mightie monarch would set out his owne stile as it were in faire text letters to be read of all his subiectes he thus proclaymeth it Exod. 34.6 The Lorde the Lord strong mercifull and gracious slowe to anger and aboundant in goodnesse and truth 7. Reseruing mercy for thousands forgiuing iniquitie and transgression and sinners wher we may obserue that the greatest part of his stile coÌ„sisteth of his mercy gratiousnes long suffering goodnes readines to forgiue the iniquities of repentant sinners as therfore wee cannot offer a greater disgrace to a mightie prince then to denie or call into question any part of his tytles or regall stile so we cannot more dishonour the prince of princes and soueraigne king of heauen earth then by doubting of or denying any of these his titles which in his owne stile hee hath attributed vnto himselfe seeing then he professeth and proclaymeth himselfe to bee a gratious mercifull long suffering God who is alwaies readie to forgiue repentant sinners when they implore his mercie let vs not offer God that disgrace to rob him of any part of his glorious titles nor depriue our soules of that true comfort which the Lorde by them in his infinite goodnesse hath graunted vnto vs. § Sect. 3 Moreouer this is one maine part of the couenant of grace That Gods â—ouenant assureth vs of the remission of our sinnes which the Lord professeth that he will make with his church and people namely that he will forgiue their iniquitie and remember their sinnes no more Ier. 31.34 the counterpaine of which couenant we haue Heb. 10.16.17 and therefore if we on our part performe the condition of this couenant
the condition of the promises faith and repentance and all the promises of the Gospell belong vnto thee though thou were the greatest sinner that euer liued For whereas it may be obiected that the sinne against the holy Ghost is vnpardonable we are to know it is not so much in regard of the hainousnesse of the sinne as that because it is alwaies seuered and disioyned from faith and repentance God denying these his graces to those who vpon desperate malice haue made a generall Apostasie and haue persecuted the knowne truth So that if it were possible for them to repent and beleeue it were possible also that they should be saued Seing therefore the promises of the Gospell are generall excluding none let not any man who is laden with the burthen of his sinnes exclude himselfe through his want of repentance and infidelitie for though their other sinnes are grieuous yet this is more hainous and damnable then all the rest For whereas the Lord saith that he wil extend his mercy vnto all who come vnto him if wee reply no he will not extēd it vnto me because I am a grieuous sinner what do we els but contradict the Lord and giue truth it selfe the lie not giuing credit to his word and promises And therefore let vs take heed that wee do not so aggrauate our sinnes as that in the meane time wee extenuate and derogate from Gods infallible truth CHAP. XXXV Of other arguments drawne from the persons in the Trinity § Sect. 1 ANd these are the arguments which are drawne from the nature of God Reasons drawne from the first person God the father whereby we may be assured of the remission of our sinnes there may also other arguments bee drawne from euery person of the Trinitie First God the father hath created vs of nothing euen according to his own image and when wee had defaced this his image in vs and made our selues slaues to Sathan he so tenderly loued vs his poore miserable creatures that he spared not his dearely beloued onely begotten Sonne but sent him into the world to take our nature vpon him that therein he might suffer all misery and affliction and lastly the cursed and bitter death of the crosse that so he might satisfie his iustice for our sinnes perfect the worke of our redemption And this the Euangelist witnesseth Iohn 3.16 Al which loue the Lord shewed vnto vs euen for his owne names sake when we neither deserued it nor yet desired it for we were bondslaues vnto Sathan and well contented to liue in his bondage wee were children of wrath and dead in our sinnes yea wee were enemies vnto God and all goodnesse And therefore if our mercifull God so loued vs whilest we were in loue with our sinnes at league with his enemie Sathan at enmitie with him that hee sent his dearely beloued and onely begotten Sonne to dye for vs that by his death and bloudshed hee might redeeme and saue vs out of this miserable estate how much more will he now receiue vs to mercy and pardon and forgiue our sinnes if we seeke and sue for grace if hee loued vs so dearely when we hated him and sought al means of reconciliation when wee were professed enemies against him how much more will hee receaue vs into his fauour when as we earnestly desire to be reconciled If he so loued vs that he sent his Sonne to die for our sinnes how much more will he remit those sinnes for which hee hath satisfied when as with harty sorrow we doe bewaile them and earnestly desire to be freed from them if he hath giuen his Sonne to mankind to this end that hee should saue and redeeme repentant sinners why should any doubt of their redemption and saluation if they turne vnto him by vnfained repentance and lay hould on Christ by a liuely faith and if he haue giuen vs his chiefe Iewell hiw onely begotten and best beloued Sonne and that when wee were his enemies what will he denie vs when in Christ we are reconciled vnto him and become his friends And thus the Apostle reasoneth Rom. 5.8 God saith he setteth out his loue towards vs seeing that whilest we were yet sinners Christ died for vs. 9. much more then being now iustified by his bloud we shal be saued from wrath through him 10. For if we were enemies we were reconciled to God by the death of his Sonne much more being reconciled we shal be saued by his life § Sect. 2 Secondly wee may drawe most firme argumentes to strengthen our assurance of the remission of our sinnes from the second person in trinitie our Sauiour Iesus Christ Reasons drawne from the 2. person God the sonne for first hee is our Sauiour and redeemer 1. Because he came into the world to saue sinners who therefore came into the world that hee might saue and redeeme vs out of the captiuitie of our spirituall enemies sinne death and the diuell and that hee might satisfie his fathers iustice obtaine the remission of our sinnes and reconcile vs vnto him Though then our sinnes be many and grieuous this should not hinder vs from comming to Christ by a true faith and firme assurance that in him wee shall haue the remission of our sinnes and be receaued into Gods loue and fauoure nay rather this should bee a forceible argument to mooue vs to seeke his helpe when wee find our selues in a desperate case destitute of all meanes whereby wee may attaine vnto saluation seeing our Sauiour Christ came into the world to saue such as were lost in themselues and inthralled in the miserable bondage of sinne and Sathan And this is euident by the scriptures Matth. 9.13 our Sauiour professeth that he came not to call the righteous but sinners to repentance and Luke 19.10 The sonne of man is come to seeke and to saue that which was lost 1. Tim. 1.15 This is a true saying and by all meanes worthie to bee receiued that Iesus Christ came into the worlde to saue sinners the apostle also affirmeth that our Sauiour Christ hath quickned vs who were dead in our sins trespasses Eph. 2.1.5 And our sauiour Christ Matth. 11.28 doth not only call vnto him smal sinners but those who are heauy ladē with an intollerable waight or sin promising that he will ease them Seeing therefore hee came into the world to saue and redeeme grieuous and hainous sinners and to giue life vnto those who were euen starke dead in their sinnes seeing also hee calleth and inuiteth such vnto him as are heauily laden with an intollerable waight of wickednesse and promiseth to ease them let vs not excuse our selues from comming because our sinnes are hainous and grieuous but therefore let vs the rather goe vnto Christ because wee had need of his helpe If a man being loded with a waightie burthen should refuse the helpe of a friend both able and willing to ease him because his burthen is very heauie
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
he offereth vnto him his company and therewith eternall saluation Luke 19. The woman of Samaria requested but elementall water and hee offereth vnto her the water of life Ioh. 4. The people followed him to be sed by miracle with corporall foode and Christ offereth vnto them the bread of life Ioh. 6. Iohn 9. The poore blinde man desired that he might be by Christ restored to his bodily sight and Christ also illuminates the eyes of his soule so that as with his bodily eyes hee discerned him to be a man so by the eie of faith he knew him to be his redeemer and Sauiour By all which it clearly appeareth that there was neuer any more ready to aske then Christ to giue nay such was his goodnesse and loue that he was alwaies more ready to graunt then they to intreat and to graunt more then they euer desired Now wee must not thinke that our Sauiour is altered in nature or that as it is vsuall amongst men honours haue changed manners for he is God immutable in goodnesse and without change or shadowe of change as it is Iam. 1.17 and therefore wee may assure our selues if wee turne from our sinnes by true repentance and come vnto him by a liuely faith we shal be receaued to grace and mercy and receaue the pardon of our sins be they neuer so hainous and innumerable § Sect. 10 Reasons drawne from our Communion with Christ Lastly the vnion and communion which is betweene Christ and all the faithful may giue vnto them full assurance of the pardon and remission of all their sinnes for first they are coupled vnto him in spirituall matrimonie and hee becommeth the Bridegroome they the spouse he the husband they the wife now we know that in law there will no action of debt lie against the wife whilest the husband liueth because she is vnder couert barne and therefore her husband who hath taken vpon him to maintaine and defend her must answere and follow all her suites and his goods are liable for the paying of her debts And thus it is also betweene Christ the husband and the Church his spouse being married vnto her he hath taken her vnder his charge and protection and hath vndertaken to answere all suites and to satisfie all her debts nay he hath discharged them already and therefore wee need not to feare any action which Sathan the Law or Gods iustice may lay against vs for our husband Iesus Christ hath taken vpon him to follow all our suites and to satisfie all our debts so that if eyther the Law Gods iustice or our enemy Sathan doe cōmence any suits against vs we are not now to take vpon vs the answering of them in our owne persons but wee are to send them to our husband Iesus Christ who hath taken our causes in hand and will giue vnto them a sufficient answere The faithfull Christs members Secondly the faithfull are vnited vnto Christ in a more neere vnion for he is there head and they his members as appeareth Ephe. 5 23.30 hee is the true vine and wee the branches as himselfe speaketh Iohn 15 1. he is the fruitfull Oliue tree we the sciences which are grafted into him as it is Rom. 11. he is the foundation wee the building as the apostle affirmeth Ephe. 2.20.21 by reason of which neere vnion it commeth to passe that those things which appertaine vnto Christ belong vnto vs and ours vnto him for as the head deriueth sence and motion vnto the members and as the Oliue tree and vine doe communicate their vertue farnesse and sap vnto their branches and sciences by which they liue and bring forth fruite and as the foundation doth sustaine and vphold all the building so doth our Sauiour Christ our head roote and foundation communicate vnto vs his members and branches the vertue of his merits and the iuce and sap of his precious bloud whereby we are quickned and reuiued who were dead in trespasses our sins washed away and purged and wee made fruitfull in all righteousnesse and holinesse as in that his imputed righteousnesse whereby we are iustified before God and that inhaerent righteousnesse begunne in vs by his holy spirit whereby we are iustified before men And as he hath bestowed and communicated vnto vs his righteousnesse death and obedience so hath he taken vpon him from vs al our sins originall and actuall of commission and omission and in his owne person hath suffered all that punishment which we by them had deserued so as now he hauing taken vpon him our sinnes and indued vs with his righteousnesse merit and obedience wee need not to feare the exact rigour of Gods iustice for by him and in him we are without sinne pure and vndefiled and perfectly righteous in Gods sight Neither shall we need to feare the violence of all our spirituall enemies for our head Iesus Christ is God almighty and therefore none shal be able to plucke vs out of his hands against his will and we are as deare vnto him as the members of his body and therfore looke how loath any careful head would be to haue any of the members pulled from it by force and violence so loath and vnwilling will our Sauiour and head be to haue any of his members plucked from him And therefore seing he wanteth neither will nor power to defend vs wee need not feare the raging malice and cunning violence of any of our spirituall enemies sinne the Diuell the world and the fleshe for our head is all-sufficient and also most willing to saue and defend vs from all their force and malice § Sect. 11 Reasons drawne from the 3. person the holy spirit And somuch concerning the reasons drawne from the second person wherby euery repenting and beleeuing sinner may be assured of the pardon and remission of all his sinnes Now we are to speake of those which may be drawne from the third person the holy spirit First therefore wee are to know that though our sinnes be manifold and our corruptions exceeding filthy yet this holy spirit will sanctifie and purge vs from all our pollution so that though in times past wee were most hainous sinners idolaters adulterers theeues drunkards raylers extortioners yet now wee are washed now wee are sanctified now wee are instified in the name of the Lord Iesus and by the spirit of our God As the Apostle speaketh 1. Cor. 6.11 he is that heauenly fire which consumeth and purgeth vs from all the drosse of our corruptions hee is that diuine water which washeth away all our filthy pollution it is hee who doth regenerate and beget vs a new who were dead in our sinnes and whosoeuer are thus regenerated shal be heires of the kingdome of heauen Secondly we may hereby be assured of the remission of our sinnes in that the spirit of God ioyneth with vs in our suite and together with vs maketh request vnto God in our behalfe and whereas wee are ignorant and know
not how to pray as we ought the spirit it selfe helpeth our infirmities and maketh request for vs with sighes which cannot be expressed But God who scarcheth the hearts knoweth what is the meaning of the spirit for he maketh request for the Saints according to the will of God As the Apostle speaketh Rom. 8.26.27 who therefore can doubt of obtaining his suite euen the remission of his sinnes and reconciliation with God seeing his suite is framed and indited by Gods spirit and consequently is most wise iust and as the Apostle saith according to the will of God yea it is sollicited and followed with great earnestnesse by the same spirit and therefore our suite being wise iust and framed by the spirit according to the will of God and by the same spirite in most earnest manner sollicited and furthered there is no question but wee shall obtaine it CHAP. XXXVI Other reasons to perswade the weake Christian of the remission of his sinnes § Sect. 1 ANd these are the reasons which may be drawn from euery of the persons of the Trinitie 1. That wee are to beleeue the remission of our sinnes because it is an article of our Creede to assure vs of the remission of our sinnes to which we may ad diuers others First the beleeuing of the remission of our sinnes in an article of our Creede which we doe daily confesse and professe which is not left vnto our choise to beleeue or not to beleeue but as we confesse it with the mouth so we are boūd to beleeue it with the heart if we would be reckoned in the number of Christians Why then should we doubt of that which we are bound to performe and if wee doe not wee grieuously sinne through infidelitie which is more daungerous damnable then all our other sins whatsoeuer And therefore though there were no other reason to mooue vs though our hainous and manifold sinnes should make it seeme vnto vs neuer so incredible yet let vs set aside all impediments and breake through the violence of all obiections and beleeue in obedience to Gods commaundements and because it is our dutie the performance whereof is very acceptable vnto God and the neglect whereof is a sinne most daungerous and damnable Which that we may perfourme let vs carefully obserue the condition of the couenant of grace that is let vs rest and rely vpon Christ Iesus alone for our saluation by a liuely faith and turne vnto God by vnfained repentance and then there is no place left to doubting of that which in dutie we are bound to beleeue § Sect. 2 Secondly the afflicted soule labouring vnder sinne may receiue no small assurance by the testimonie of Gods faithfull ministers 2. The testimonie of Gods faithfull ministers Matth. 16. for the keyes of the kingdome of heauen are committed vnto them and they haue power giuen them of God here on earth to bind and loose not as though they could by their owne authoritie and in their owne name giue pardon of sinnes to whom they list as the papists teach and practise for this is proper and peculiar vnto God alone as euen the Pharises well knew whereof it was that seeing our Sauiour Christ take vpon him to forgiue sinnes whom they imagined to bee a meere man they affirmed that he blasphemed For who say they can forgiue sinne but God onely but they haue authoritie giuen them of God vpon due examination and tryall of their faith by the fruites thereof vnfained repentance certainely to declare and pronounce vnto them that their sinnes are forgiuen Whosoeuer therefore haue this testimonie of Gods faithful ministers who are well acquainted with their estates giuen vnto thē they may assure themselues that it is vndoubtedly true and most certaine for who is it that dare oppose himselfe and contradict the testimonie of Gods spirite in the mouth of so many his faithfull ambassadours who dare bee so presumptuous as to take vppon him the discerning of his state better then the ministers of God who being appointed of God to this function are indued with a great measure of his spirit whereby they are inabled to discerne and iudge of mens estates better then they themselues for he that is spiritual discerneth all things and is made acquainted with the mind of Christ as the Apostle speaketh 1. Cor 2.15.16 And therefore if diuers of Gods faithfull ministers with one consent pronounce vnto any paenitent sinner the remission of their sinnes and assure them after the examination of their estate that they are in the loue and fauour of God it should be vnto them ten thousand times more forcible an argument to perswade thē to confirme their faith in the assurāce of Gods loue then the cōtrarie testimonie of Sathan or their timorous vnbeleeuing flesh to moue them to doubting thereof if our bodies be sicke we committ our selues to the skill and care of the phisition and good reason because wee knowe he is better able to discerne of our estate then we our selues and beleeuing his iudgment to bee good wee suffer him to applie such remedies as hee thinketh most fitt why then should wee not committ the discerning of our estate to the phisition of the soule no lesse careful and in this respect much more skilful for the others rules in some patients may faile him but the grounds whereupon the spirituall physition buildeth are most infallible being the vndoubted truth of God Why should we not rather beleeue their often approoued iudgment then our owne timorous phantasies or Sathans testimonie who is our malitious enemie § Sect. 3 Thirdly the afflicted soule may gather assurance of the remission of sinnes from the contrarie testimonie of the diuel The 3. Reason drawne from the contrarie testimonie of Sathan For when ther is any suggestion cast into our mindes which is repugnant to the word of God and the testimonie of Gods spirit in the heartes of the faithfull we may assure our selues that it is the speech of Sathan or of our corrupt fleshe the messenger of Sathan both which come to one end but those motiues and suggestions that God will not receiue vs to mercie that our sinnes are vnpardonable that wee are reprobates and castawayes that now it is too late to turne vnto God proceed not from Gods spirit for they are quite contrarie to that which the scriptures teach vs namely that the mercies of God are infinite and hee alwaies readie to receiue vs to grace when we turne vnto him that if we wil earnestly repent and in the mediation of Christ sue for mercie hee will make our scarlet sinnes as white as snow that it is neuer to late to turne vnto God for if wee repent hee hath promised to remit our sins and to receiue vs into his fauour Neither are wee to imagine that the testimonie of Gods spirit in our consciences is contrarie to the testimonie of the same spirit in the holy scriptures and therefore seeing these suggestions
are flatly repugnant to the worde of God and testimonie of the spirit wee are to assure our selues that they are the temptations of Sathan eyther immediately suggested by himselfe or mediately by his messenger our corrupt fleshe Seeing then these suggestions come from Sathan who is our malicious enemie Ioh. 8.44 Sathan either lyeth or else speaketh the truth to deceiue and a lyar from the beginning yea the father of lies we are not to beleeue thē nay rather we may gather certaine assurance that the contrarie is true for the speaketh onely lyes or if at any time hee speake the trueth it is to this ende that hee may deceiue vs. For example hee telleth the secure carnall may that hee is in the state of grace and highly in Gods fauour but vnto the humbled sinner hee saith that he is a reprobate shal most certainly be damned vnto the worldly secure man hee saith that God is most mercifull then the which nothing can bee more true but doth not speake this in his conscience because hee would haue him to tast thereof but to lull him a sleepe with this sweete syren song to his eternall perdition On the other side when hee hath to deale with the brused heart and contrite spirite hee telleth him of nothing but of Gods exact iustice to the ende that hee may plunge him into vtter desperation In a word whatsoeuer hee speaketh in the conscience of man it is eyther false in it selfe or if true in them yet false in hypocrisie if true in the generall yet false in the particular application As what can bee more true then that God is iust and what more false then that hee will excercise his iustice in punishing repentant and humbled sinners what can be more true then that God is most merciful and what more false then that he wil shew this his mercy is sauing those who liue and die in their sins without repentance yet it is most vsuall with Sathan to affirme both the one and the other lying in both because hee doth misapply them And therefore seeing Sathan doth neuer speake the truth or else doth falsly apply it in respect of our estate let vs acquaint our selues with his false language and so by hearing his lies wee may bee the better assured of the truth for example when hee telleth vs that our sinnes are vnpardonable that it is now too late to turne vnto the Lord that wee are reprobates and damned wretches wee knowing that our malicious enemie by his lies doth continually seeke our destruction are contrariwise to assure our selues that Gods mercie and Christes merites farre exceed our sinnes that nowe is the acceptable time and day of saluation if we will turne vnto God and hearing his voice not harden our heartes that wee are in the state of saluation the vessels of mercie and beloued children of God § Sect. 4 Lastly those who are heauie laden with the burthen of their sinnes The last argument taken from the experience of Gods mercy in pardoning others and first of whole cities and nations may gather vnto themselues assurance of the forgiuenesse of them by the consideration of Gods mercie extended vnto other repentant sinners for there was neuer any from the beginning of the world to this day were their sinnes neuer so hainous or innumerable who haue not beene receiued to mercie and pardoned of our gratious God whensoeuer they did vnfainedly turne vnto him And this may appeare whether wee consider whole cities or nations or else particular men Of the first wee haue a notable example in the Israelites which liued in the time of the iudges who though they did many times negligently forget the greate mercies and inestimable benefites of God shewed to their forefathers of which also themselues had beene partakers though they forsooke the Lorde not once or twise but very often euen then when he most bound them vnto him with multiplying vpon them the benefitts of peace and plentie and though they let the raines loose vnto all wickednesse yea which was most abhominable and odious in the sight of God though they worshiped and serued Baal and Asteroth and other idolls of the cursed nations for which horrible idolatrie God had cast out the nations before them yet whensoeuer they turned vnto the Lorde hee pardoned their sinnes receiuing them into his former loue and fauour and deliuered them out of the handes of all their enemies So likewise in the time of the prophet Esay The example of the Israelits in the time of the prophet Esay Esay 1.5 to the 16. to what a notorious height of wickednesse were the same people growne as the Lord by his prophet doth decipher and describe them in the first chapter of that prophecie In the 2. ver he calleth heauen and earth to witnesse their horrible rebellion in the 3. verse hee sheweth that their vnthankfulnesse for all his mercies far exceeded the vngratitude of bruite beasts in the 4. verse hee exclaymeth out against them calling them a sinfullnation a people laden with iniquitie a seed of the wicked corrupt children who had for saken the Lord and prouoked the holy one of Israell to anger In the 5. and 6. verses he sheweth their hardnesse of heart and obstinacie in their rebellion which was so great that though the Lord sent afflictions chastize mentes vpon them yet they were no whit reformed but waxed worse and worse and that this was not the case of some few but of al the whole body of the people for the whole head was sicke and the whole heart was heaute and that from the soule of the foote to the crowne of the head there was nothing sound therein but wounds and swellings and sores full of corruption the cure whereof they vtterly neglected In the 10. verse hee matcheth the sinnes of both prince and people with those crying sinnes and outragious wickednesse of Sodome and Gomorah which brought down from heauen fire and brimstone to consume them In the 11.12.13 and 14. verses he complaineth of their filthie hypocrisie in Gods outward worship ioyned with the vtter neglect of true godlinesse and his spirituall seruice which caused the Lord to detest al their sacrifices sabbothes and newe moones So that their could not bee imagined greater wickednesse in any people respecting those notable meanes which the Lorde continually graunted vnto them aboue all other nations for their owne conuersion and therefore who would not haue thought their state to be most desperate who would not haue looked dayly that the Lorde should haue consumed them with fire and brimstone or haue caused the earth to haue swallowed them vp aliue as it did Corah and his assotiats but behould the infinite mercies of our gratious God euen when they wallowed in this filthie sinke of all impietie the Lord calleth them to repentance and when as they had forsaken him and fled from him desiring nothing lesse then to make or meddle with him the Lord
at sometimes they are withdrawne from our sense and feeling yet shall they neuer be taken from vs and if at any time we haue had assurance that the spirit of God hath dwelled in vs by this worke thereof effectuall prayer we may assure our selues that it hath not forsaken vs Rom. 8.26 but will againe helpe our infirmities and whereas we cannot tell how to pray as we ought the spirit it selfe will make request for vs with sighes which cannot be expressed § Sect. 2 Secondly Consolations for such as cōplaine that they cannot pray in any good forme whereas they complaine that they cannot pray in any good forme but oftentimes fill Gods eares with impatient cries vncomfortable roarings in stead of prayers they are to know that this is often incident vnto the children of God especially when his hand is heauy vpon them either in some outward affliction of bodie or some inward anguish of mind For example the Prophet Dauid confesseth that when Gods hand was heauie vpon him day and night his prayers were but roarings Psal 32.3 Psal 32.3 So Ezechias faith that whē he should haue praied he chattered like a Crane or a Swallow mourned as a Doue Esa 38.14 Esa 38.14 And the poore Publicāe oppressed with the heauy burthē of his sins in stead of a long eloquent speach vttereth these fewe wordes O God be mercifull vnto me a sinner and yet our Sauiour Christ testifieth of him that he receaued the remission of his sinnes and went home iustified Luke 18.13.14 Luk. 18.13.14 Neither in trueth doth the Lord regard the eloquence of the tongue but the earnestnesse of the hart he respecteth not our well couched wordes and smooth vttered stile but the feruencie of the spirit and our humble and harty desires which are acceptably heard of him though our tongues bee silent The sacrifices of God are not eloquent wordes but a contrite spirit a contrite and broken heart will not the Lord despise Psal 51.17 as it is Psal 51.17 The prayers indited by Gods spirite which also are according to the will of God consist not in the wordes of the mouth but in the sighes of the heart which cannot bee expressed Rom. 8.26 as the Apostle teacheth vs. Rom. 8.26 And therefore if wee offer vnto God an humble and contrite spirit if wee can sigh and grone earnestly desiring those things wee want according to his holy will though wee cannot expresse our mindes in any good order or in a continued forme of speech yet if wee can from our hartes roare with Dauid chatter with Ezechias and vtter this abrupt speech with the poore publicane O God bee mercifull vnto mee a sinner the Lorde will heare vs and that as speedily as though we could pray vnto him with the eloquence of men and angels For to what end principally serue wordes but that wee may by them expresse our mindes to men who otherwise could not vnderstand them but the Lorde who searcheth the hartes vnderstandeth our sighes which cannot bee expressed Rom. 8.26 as it is Rom. 8.26.27 and hee knowes our thoughts long before wee thinke them as the psalmist speaketh Psal 139.2 Psal 139.2 Hee is a spirit yea an allseeing spirit and therefore our prayers vnto him are the desires of the heart neither doth our wordes serue to perswade him but to stirre vp our owne dul spirits and to keepe vs from disorderly wandring thoughts Exod. 14.15 So that if wee can with Moses lift vp our hearts vnto God with earnest desires this will bee a strong crie in the eares of the Lorde and hee will surely heare it If we can vnfainedly say with the prophet Dauid Psal 38.9 Psal 38.9 Lorde I powre my whole desire before thee and my sighing is not hid from thee we may be assured he will heare vs and graunt our request for he heareth the desire of the poore he prepareth their hart and bendeth his eare vnto them Psal 10.17 as it is psal 10.17 yea hee doth not only heare them and in some sort incline to their request but hee will fulfill the desire of them that feare him hee will heare their crie and saue them as the same prophet speaketh Psal 145.19 Psal 145.19 We know that a kind louing father if he see his sonne exceeding sicke wil be verie carefull and tender ouer him to prouide all things necessarie for him which may doe him good and though with a faultering tongue and vnperfect speech hee aske any thing which is profitable for him to receiue yet how readily will hee harken vnto him and graunt his desire yea if his sicknesse so increase that hee becommeth speechlesse vttering nothing but deepe grones euen this language moues him to no lesse care in vsing all meanes which may doe him good Shall then wee daily obserue such fruites of loue in sinfull man and shall wee doubt of finding lesse in the Lord who is infinite in loue mercie and goodnesse farre bee it from vs. Nay let vs assure our selues that though our soules being sicke in sinne and exceedingly dulled and beaten downe with some grieuous tentation we cannot vtter any thing but vnperfect speeches yea though wee are through the grieuousnesse of our affliction and greatnesse of our corruption strucken dumbe and can vtter nothing but grones and sighes yet if wee desire to be freed out of this wretched case and to haue the comfort of Gods spirit the Lord who searcheth the hart and vnderstandeth our secret thoughts wil harken vnto vs and graunt the desires of our hart at least so farre forth as it will stand with his owne glorie and our euerlasting good § Sect. 3 Thirdly whereas others complaine that their hartes are so harde and their spiritts so dull Consolations for such as bewaile their coldnesse and dulnesse in prayer that they cannot vtter vnto God a prayer with any earnestnesse or feruencie of spirit but exceeding coldly and verie weakely and therefore they feare that God will neuer heare them they are to remember that the Lord heareth vs not nor graunteth our requests for the worthinesse and excellencie of our prayers but for his sonne Iesus Christs sake who is our mediatour and intercessour in whose name we cal vpon God and therefore though our prayers bee full of infirmities and vttered with much weaknesse yet calling vpon the Lord in our sauiours name hee will surely heare vs as our sauiour hath promised Ioh. 16.23 Ioh. 16.23 Verily verily I say vnto you whatsoeuer ye shall aske the father in my name he will giue it you Moreouer we are to know that we do not offer vp our prayers immediately vnto God the father but by the mediation of Iesus Christ who putting our prayers into the goulden vialls which are full of the precious odours of his merites thereby perfumeth them and maketh thē an offering of sweet smelling sauour vnto God Apoc. 5.8 by washing them in his
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
sinne as we ought till we haue some assurance of Gods mercy and loue in Iesus Christ for otherwise though our sorrow be neuer so great yet it is not so much for sinne as for the punishment thereof not so much because wee haue thereby displeased God as for those torments of conscience which we presently indure and the torments of hell which for the time to come we feare And therefore this desperate sorrow is it selfe to be sorrowed for as being seuered from faith and therefore sinnefull Rom. 14.23 and not proceeding from any loue of God or hatred of sinne but from the feare of punishment and condemnation Why teares are not numbred amongst the signes of vnfained repentance But it may bee demaunded why amongst the signes of true repentance I haue not numbred teares and weeping for our sinnes to which I answeare because howsoeuer it is a notable fruite of vnfained repentance vnto which euerie christian with true compūction of hart is to accustome himselfe yet notwithstanding it is not an inseparable propertie thereof for often times there is teares wheras their is no true repentance and there is true repentance whereas there is few or no teares For the first wee may plainely perceiue by continuall experience that teares proceede from diuers other causes then from true repentāce sometimes frō excessiue ioy whereby the pores and passages of the eyes are loosed and opened and sometimes from naturall and worldly sorrowe whereby the said passages are constringed and straightned Somtimes from furious anger sometims from cōpassion and pity and in spirituall things sometimes these teares flow from vnfained repentance sometimes from desperat sorrow conceiued vpon the apprehension of Gods horrible wrath or of the fearefull torments and eternall condemnation prepared for them Wherefore it commeth to passe that in the abundance of their teares they vtter from a heart full of raging malice horrible blasphemies against God And example heareof wee haue in Esau who in the middest of his weeping and howling comforted himselfe with the remembrance of his fathers death and of that most wicked murther which he intended vnto his innocent brother Gen. 27.41 Gen. 27 41. So the rebellious Israelites being discouraged with the newes which the spies brought who were sent to search the land are said to haue cried and wept yet in the middest of their lamentation to haue murmured against God his seruants Moses and Aaron num 14.1.2 So that simplie teares are not a signe of true repentance vnlesse they issue from a broken heart and contrite spirit from a true hatred of sinne and from hartie sorrowe conceiued because wee haue offended our gratious God On the other side if wee be in sinceritie of heartt ruely sorrie for our sinnes in these respects because we hate our sinnes and loue God and are displeased with our selues because we haue displeased our gratious father indeauouring to forsake our sinnes and to leade a newe life in holinesse and righteousnes then though wee can seldome or neuer shed teares which is the ease of some of Gods dearest children yet our repentance is true and vnfained for in this action the broken and contrite hart is more to be respected then the blubred eyes howsoeuer most commonly they goe togeather And so much concerning the signes of true repentāce which if after due examination wee can finde in our selues we may be assured that we are truely paenitent nay I will say more for the comfort of all humbled sinners if after diligent search they find not in their owne sense and feeling these signes of true repentance in them at al or at least in very smal measure yet if they earnestly desire and sencerely indeuour to attaine vnto true repentance vsing those good meanes ordained of God for this purpose they may assure themselues that they haue truely repented in the sight of God who accepteth of the will for the deed and of the affection for the action as before I haue shewed § Sect. 6 And thus may we repell the tentation of Sathan and receiue comfort vnto our owne soules when hee laboureth to perswade vs that our repentance is not true and vnfained That the assurance of the remission of sinnes dependeth not on the dignity of ourrepentāce but false and hypocriticall but if the tempter cannot thus preuaile in the next place hee will tel vs that our repentance though if be true yet it is not sufficient neither is there any proportion betweene our small repentance and our great sinnes as Gods iustice doth require To which we must answeare that the remission of our sinnes and reconciliation with God dependeth not vpon the dignitie or quantitie of our repentance but vpon the righteousnesse and full satisfaction of our Sauiour Iesus Christ neither doe wee repent to the end that thereby wee may in whole or in part satisfie for our sinnes for though it could bee imagined that the whole substance of our bodies should be resolued into teares yet woulde they not all of them satisfie and appease Gods wrath for one breach of any of his commandements neither is it the water of our eyes no nor yet the bloud of our harts wounded deepely with sorrow which will purge vs from our sinnes either in respect of the guilt punishment or corruptions themselues but it is the water and bloud which flowed from our crucified Lord which cleanseth our guiltie soules from the filchie spotts of sinne being applied vnto vs by a true and liuely faith And therefore let vs not with the popish rabble foolishly imagine that wee can by our repentance meritt any thing at Gods hand or satisfie his iustice for our sinnes for so shall wee rob our Sauiour Christ of the glorie due vnto him for our saluation and spoile our soules of all true comfort but let vs repent and vnfainedly turne vnto God in obedience to his commaundement and to the ende that thereby we may approue our faith before God the world our owne consciences to be true by this liuely and vndoubted fruit thereof For it cannot bee if we haue attayned to the assurance of Gods loue and the remission of our sins for the merits and satisfaction of Christ but that we will loue God againe and this loue cannot be idle but will shew it selfe in a feruent zeale of Gods glorie and this zeale will make vs abhorre sinne whereby our gratious God is dishonoured and loue righteousnesse whereby his holy name is glorified and euen sorrow with bitter greefe when as we are ouertaken with our corruptions and fall into sinne seeing our Sauiour Christ hath not spared his pretious bloud to purge vs whē as nothing els could make vs cleane Seeing therefore our repentance doth not satisfie Gods iustice nor purge away any sinne let vs not be perswaded by Sathan that reconciliation with God and the remission of our sinnes dependeth on the dignitie or quantitie of our repentance but let vs assure our selues
that it is onely the bloud of Christ applied vnto vs by a liuely faith that purgeth vs from all our sinnes and maketh full satisfaction vnto Gods iustice And therefore though our repentance be but in small measure yet so it be true and vnfained it is a certaine fruite of a liuely faith That wee are not to be discouraged in that some reprobates haue showed more outward signes of sorrow then we and hee that beleeueth is made partaker of Christ and all his benefits § Sect. 7 Lastly Sathan will obiect that many who haue more bitterly sorrowed then we haue shewed more notable signes of exceeding repentāce haue notwithstāding bene reiected and condemned To which wee are to answere that though such haue shewed more sorrow yet they haue had no true repentance in that their sorrow hath bene destitute of faith and not so much for any hatred of sinne or loue of God or vnwillingnesse to displease him as for horrour of conscience and desperate feare of eternal condemnation And therefore though notwithstanding such sorrow they haue bene condemned yet we may be assured that vpon our true repentance whereby on the one side wee looke vpon our sinnes and are grieued for them and on the other side behould Gods mercifull and gratious countenance in Iesus Christ by a liuely faith we shall haue the pardon of our sins and be made partakers of eternall saluation For the promisses of the Gospell are not made to those who afflict themselues with a desperate sorrow without any hope or desire of Gods mercy in Christ Iesus but vnto those who turne vnto him by vnfained repentance which is ioyned with a true faith and assurance of the remission of our sinnes and euerlasting life CHAP. XLII How we may proue against Sathans tentations that wee haue true faith § Sect. 1 ANd so much for answering those tentations of Sathan How Sathan tempteth the weake Christian to beleeue that he hath no true faith whereby he laboureth to proue that we haue no repentance or at least a false and insufficient repentance and consequently that the sweete and gratious promisses of the gospell doe not belong vnto vs now wee are to produce and answere such tentations as he alleageth and suggesteth into the minds of those who are effectually called against their faith and these are of two sortes the first whereby hee laboureth to perswade them that they haue no faith the second that their faith if they haue any is so weake so imperfect and so mixt with doubting that it is altogether insufficient for their saluation For the first he will thus frame his tentation Though thou boastest much of thy faith and thereby presumest that thou shalt attaine vnto saluation herein thou maiest much deceiue thy selfe altogether faile of thy purpose for there may be in many shewes and shadowes of faith and yet nothing in them but infidelitie there are also many kinds of faith and yet but one iustifying and sauing faith there is a generall or historicall faith there is a faith of working miracles which Iudas had as well as Peter there is a temporaric or hypocriticall faith there is a dead faith there is also carnall presumption wherewith many who haue made goodly shewes haue bene bewitched and deceiued to their perdition seeing then there are many false faiths for one true faith it is likely that thine is one of the greatest number and consequently no true faith And therefore do not flatter and deceiue thy selfe in thy fond presumption by applying vnto thy selfe the sweete promisses and gratious consolations of the gospell for they appertaine only vnto those who are indued with a true liuely and iustifying faith of which thou art altogether destitute § Sect. 2 And thus Sathan indeauoreth to perswade the Christian exercised in the combate of tentations that he hath no faith to the end that he may destroy it Sathans testimonie no good reason to proue that we haue no fayth Ioh. 8.44 and if it were possible bring it indeed to nothing to which tentation wee may first answere thus generally that Sathans testimonie is no sound argument to proue that we haue no faith nor to be beleeued of vs seeing he is not onely a malitious murtherer who continually seeketh our destruction But also a false liar from the beginning who hath not feared to bee lie men onely but euen God himselfe accusing him of vntruth enuie and want of power in that tentation wherewith hee assailed and ouercame our first parents and therefore if he be so audatiously impudent as that he durst be lie God himselfe we may assure our selues he will make no scruple of be lying vs. Seeing then Sathan is a malitious liar who desireth nothing more then our destruction let vs not doubt of our faith because of his testimony nay rather because he saith wee want faith we may assure our selues that we are indued therewith for that he may worke our finall ouerthrow it is his vsuall custome to tell the true beleeuing Christian that he is destitute of faith and contrariwise the vnbeleeuing worldling that he hath a strong faith whereas in truth there is nothing in him but secure presumption And therefore let it suffice vs that we know we haue a liuely faith by the testimonie of Gods spirit and by trying and examining our faith by the touchstone of Gods words for on these our faith dependeth and not on Sathans testimonie § Sect. 3 But let vs after a more especiall manner arme our selues against this tentation How we may bee assured that we haue faith by finding in our selues the degrees thereof and to this purpose it behooueth vs first that we prooue against Sathans false suggestions that we haue faith and secondly that we arme our selues by al good meanes with the shield of faith seeking daily more strength and increase thereof vntil at last wee attaine vnto that fulnesse of faith which will fill our soules with true peace and comfort and also beat backe all the violence of Sathans subtill and fearce tentations For the first wee may prooue that we haue a true iustifying faith by diuerse argumentes as first by the degrees thereof from which we may thus reason whosoeuer can truely find in himselfe the seuerall degrees of a liuely faith he may certainely be assured that he is indued therewith but I may euery christian man say doe truely howsoeuer in weake measure finde these degrees of a liuely faith in mee and therefore I am assured that I am indued therewith The 1. degree of true faith the illumination of the minde The first degree vnto true faith is the illumination of our darke and ignorant minds with the knowledge of the Gospell or with the maine principles thereof wrought in our minds by the outward meanes ordained of God and the inward operation of his holy spirit whereby we giue our assent to that truth of God in which the vnderstanding is infourmed And of this the
Ioh. 20.29 Thomas because thou hast seene me thou beleeuest blessed are they which haue not seene and haue beleeued An example hereof wee haue in the Cananitish woman who though shee had no experience of Gods truth in his promises yea though shee had many repulses yet beleeued and afterwards to her comfort had ioyfull experience of them Mat. 15.27 Mat. 15.27 An these are the degrees of faith which whosoeuer findeth in himselfe hee may be assured that hee hath a true liuely and iustifying faith notwithstanding all the tentations of Sathan If therefore hauing heard the gospell wee haue attained vnto some measure of knowledge of the chiefe principles thereof if we haue giuen our assent vnto this truth in which our vnderstandings are informed if hereby we haue attained vnto this assurance that our sinnes are pardonable and haue conceiued some hope in consideration of Gods infinite mercie and Christs merites that wee shall be forgiuen and pardoned if we haue an hungring desire after grace and mercie and highly esteeme the merites and righteousnesse of Iesus Christ so that wee wish nothing more then to bee made partakers of them if by this desire wee haue beene moued to flee vnto the throne of grace and there humblie acknowledging our sinnes haue earnestly desired pardon and forgiuenesse Lastly if at any time wee haue discerned in in our selues a perswasion of Gods loue and of the pardon and remission of our sinnes and that we haue or doe rest vppon the alone merites and obedience of Christ Iesus for our iustification and saluation then may wee be assured that we are indued with a true iustifying faith § Sect. 7 The second argument to proue that wee haue a true and a liuely faith is the testimonie of Gods spirite The second argument to proue that we haue faith is the testimonie of Gods spirie Rom. 8.15.26 for as the Apostle speaketh Rom. 8.15 Wee haue the spirite of adoption whereby we crie abba father 16. and the same spirit beareth witnesse with our spirit that we are the children of God and ver 26. Likewise the spirite also helpeth our infirmities for we know not what to pray as we ought but the spirite it selfe maketh request for vs with sighes which cannot be expressed c. Whosoeuer therefore haue this testimonie in their harts and consciences that they are the children of God whosoeuer at any time feele or haue felt the spirit of God powerful in thē in powring out their soules in hartie prayer with sighes and grones which cānot be expressed they may be assured that they haue receiued the spirite of adoption and consequently are indued with true faith Gal. 5.22 for the spirite and the fruites thereof amongst which faith is one of the chiefe are neuer seuered Moreouer the Apostle saith 1. Cor. 2.12 that wee haue not receiued the spirit of the world 1. Cor. 2.12 but the spirit which is of God that wee might knowe the things that are giuen to vs of God That is not onely his spirituall graces in this life in which number faith is one of the greatest but those excellent ioyes in Gods kingdome in the life to come of which also wee haue some knowledge and tast by the illumination of the same spirite Lastly the Apostle affirmeth 2. Cor. 1.22 that God hath sealed vs 2. Cor. 1.22 and hath giuen the earnest of the spirit in our hartes and Ephe. 1.13 Hee telleth the Ephesians that after they had heard the gospel and beleeueà Ephe. 1.13 they were sealed with the holy spirit of promise which was the earnest of their inheritance vntil the redemption of the possession purchased vnto the praise of the glorie of God Wheresoeuer therefore is this testimonie of the spirite which as an earnest or seale assureth them that they are the children of God there also is faith for as the Apostle witnesseth after that wee beleeue we are thus sealed § Sect. 8 The third argument to proue that wee haue faith is the conflict and fight which euerie christian feeleth in himselfe betweene the spirit and the flesh The 3. argument is the fight between the flesh and the spirit the world and the diuell and the combat which is betweene faith and doubting for so long as wee are destitute of the spirit and a liuely faith we are wholy ouerswayed with the fleshe and Sathan like a mightie tyrant houldeth vs captiue peaceably and without any resistance but when wee haue receiued the spirite of God and haue faith wrought in our harts then beginneth a fierce battaile which neuer endeth till by death our spirituall enemies get a final ouerthrowe Though therefore this fight be most sharpe and exceeding troublesome to the poore christian yet hee may thereby gather vnto himselfe sound comfort and certaine assurance that hee is indued with the spirit of God and a liuely faith for when hee discerneth that hee is assaulted with Sathan and his owne corrupt fleshe he may be assured that Sathan and his owne corrupt fleshe he may be assured that Sathan is diseased of his quiet possession by a superior power which can be no other but the power of Gods spirit secondly by his assaulting it manifestly appeareth that hee findeth some resistance so as hee cannot peaceably reenter thirdly that howsoeuer our faith seeme vnto vs neuer so weak yet it is so strēgthened cōtinually by vertue of Gods spirit that sathā al the power of hel cānot preuaile against it for otherwise how could such weakenesse withstād such might Lastly being assured that it is the spirit of God which assisteth and enableth vs to withstand Sathan we may also be assured that in the end we shall obtaine victorie vnlesse we would fondly imagine that the diuell is stronger then God and the violence of his tentations more forcible to destroy vs then the spirit of God to protect and defend vs for now they haue ioyned battle and either the one or the other must get the vpper hand eyther the spirit of God must thrust out sathan or Sathan the spirit of God and therefore how can we doubt of conquest seeing wee are assured that God cannot take the foyle for his power is omnipotent and with a word of his mouth he is able to destroy Sathan and all his adhaerents and of his will wee neede not to make any question for it will not stand with his glory to receaue a repulse by giuing Sathan place after that he hath taken vpon him our protection § Sect. 9 How we may know that this combate is fought betweene the flesh and the spirite Yea will the tempter say but how wilt thou know that this battle is fought in thee how canst thou be assured that it is the spirite of God which fighteth in thee against thy spirituall enemies and not rather thine owne tumultuous passions and perturbations and diuers tentations suggested by the same diuell To which it is easie to make answere for neither doth
the flesh fight against sathan nor sathan against the flesh nor either of thē against thēselues for so their kingdome being deuided could not possibly stand Mat. 12.25 as our sauiour Christ himselfe hath taught vs Mat. 12.25.26 And therefore it must needs be sōe other force which causeth this oppositiō which can proceede from nothing else but the spirit of God But this will more manifestly appeare if we consider the contrarie affections and actions which plainely shew themselues in this battle for we find our faith assaulted with doubting and infidelitie these also againe beaten backe after they haue gotten some ground and subdued with the strēgth of faith we discerne also our affiance in God shrewdly shaken with diffidence and distrust and afterwards this distrust vanquisheth againe by affiance so as after we haue vttered through the violence oftentation some diffident and impatient speeches yet at the length we growe to Iobs resolution Though hee kill mee yet will I trust in him Iob. 13.15 Wee may also discerne our zeale sometime so hot in Gods seruice that it expelleth coldnesse and the fruit thereof dulnesse and drowsinesse of spirite and sometimes by them it is cooled and in outward appearance quenched and the like may bee saide of all the other fruits of the flesh and the spirit Besides which fight and stirring betweene them and their fruits the christian may obserue in himselfe a misliking of the corruptions of the flesh great greefe and vexation of mind because hee is still subiect vnto them and an earnest desire to be freed from them ioyned with an holy indeauoure in the vse of the meanes which are ordayned of God for this purpose and howsoeuer through the violence of Sathans tentations and his owne corruptions ye be sometimes led captiue into sinne yet afterwardes hee is greeued for it hee hateth and abhorreth it and earnestly desireth and indeauoureth for the time to come to leaue and forsake it and to serue the Lorde in newnesse of life Now whence doth all this opposition and contrarietie proceede shall wee say from the flesh why it is against all reason Iam. 3.11 for as the Apostle Iames disputeth Iam. 3.11 Doth a fountaine send out at one place sweete water and bitter can the figg tree bring forth oliues or a vine figgs or rather as our sauiour Christ reasoneth Mat. 7.16 Doe men gather grapes of thorns or figgs of thistles Mat. 7.16 so may I demaund can the flesh in the which as the Apostle affirmeth dwelleth no good thing Rom. 7.18 bring foorth the fruites of the spirite which are quite contrarie to the nature thereof namely sorrowe for sinne hatred of it selfe and the corruptions thereof and carnest desire of sanctification and holines of life it is impossible And therfore we may conclude that they are the fruits of Gods spirit in vs and consequently that wee are the sons of God who are indued with a true and liuely faith for as many as are led by the spirite of God Rom. 8. they are the sonnes of God which priuiledge belongeth onely to the faithfull as appeareth Ioh. 1.12 Ioh. 1.12 As many as receaued him to them hee gaue power to be the sons of God euen to them that beleeue in his name So that whosoeuer haue the spirit haue faith also for the spirit and faith which is a fruit thereof cannot be seuered § Sect. 10 The fourth argument whereby we may bee assured that we haue faith The 4. argument taken from our sanctification is our mortification and dying vnto sinne and rising againe to newnesse of life for the bloud of Iesus Christ which is applied vnto vs by faith as it doth washe away the guilt and punishment of our sinnes so doth it also cleanse vs in some measure from the corruptions themselues and as his death and obediēce hath meritted the pardon of our sins so also Gods spirit by vertue whereof we are more and more freed from the bondage and seruitude of sinne and Sathan and as by his resurrection hee hath made way for our second resurrection whereby wee rise to euerlasting happinesse so also for our first resurrection whereby wee rise from sinne to newnesse of life If therefore wee can find in our selues that our sins and corruptions are by little and little mortified that wee striue and indeauour after holinesse and righteousnesse of life if our vnderstandings bee somewhat inlightened in the knowledge of Gods truth and our stubberne wills inclyned to holy obedience if we discerne that our affections are in some measure changed and renewed then may wee be assured that wee are indued with a true and liuely faith which hath applied vnto vs Christ Iesus and his bloudshed death merites by vertue whereof this worke of regeneration is begunne in vs. § Sect. 11 Lastly The last argument taken from the seuerall fruits of sanctification we may be assured that we haue faith by the seuerall fruits of sanctification and regeneration which proceed from it for example when wee can sorrow and greeue for our sinnes past not for any worldly losse or feare of punishment but because thereby we haue offended God when as we hate our present sinnes and corruptions especially those which stick fastest vnto vs and are most pleasing to our corrupt nature when as we indeauour and striue to forsake and mortifie all sinne though our carnall affection be much indeared to it by reason of some great pleasure or profite which it bringeth with it auoiding with no lesse care those sinnes which bring worldly benefitt then those which are accompanied with shame and punishment when as we loue God euen when he afflicteth vs and in obedience to his commaundement perfourme such holy duties and imbrace such vertues not onely which are commendable in the world but also those which are accompanied with shame and reproach when as we loue our brethren yea euen our enemies and shew this our loue by giuing vnto those who want and forgiuing those who offend vs and when more especially we extend this loue and the fruits thereof to those who are of the houshould of faith and amongst these principally to Gods ministers who are instruments appointed of God for our conuersion and saluation when as wee can submit our selues vnto Gods will and rest contented in all estates with his good pleasure when as we loath this life and the vanities of the world and desire our dissolution that we may be with Christ and be freed from our sinnes when as we are patient in afflictions and in the middest of them haue some hope of tasting Gods mercy and goodnesse grounding our hope vpon Gods promisses and our owne former experience when as we delight in the hearing and meditating in Gods word and continue constant in the profession and practise of his truth not onely when our obedience is good cheape but also when it is deare and very costly and as well when it is
with the godly instructions profitable exhortations and sweete consolations of those who are more stronge and therefore the Apostle Paul exhorts those who had attayned vnto agreat measure of faith that they admitt such as were weake into their companie to be made partakers of their Christian conferences to the ende that hereby they might be more and more strengthened and confirmed Rom. 14.1 Rom. 14.1 The 4. means the vse of the sacraments The fourth meanes is the holy vse of the sacraments for the Lord hath added them as seales to the handwriting of his couenant of grace to confirme our faith in the full assurance of his promises and to take away all doubting For whereas the weake conscience might make some scruple in respect that the promises of the gospell in the preaching of the word are deliuered indefinitely and after a generall manner in the vse of the sacraments they are assured vnto them particularly and as it were by name and that not after some obscure and hidden maner but most familiarly by such common signes are are subiect to the senses and within the reach of the shallowest capacitie The 5. means good workes A fift meanes to confirme our faith is to be continually conuersant in good workes and to bring forth the fruites of holy obedience for hereby our faith is exercised and by exercise strengthened and increased whereas contrariwise the neglect hereof doth wound the conscience and so quench the liuely heate of faith that though it bee not quite extinguished yet it will not sensibly be discerned As therefore the strength of the bodie is increased by exercise and for want thereof waxeth faint and languisheth and as the stomacke is by outward exercise of the bodie made more fitt to performe his dutie of concoction so our faith being exercised in good workes is made more strong and fitt to performe his dutie in applying Christ and the sweete promises of the gospel vnto vs and without this spirituall exercise it waxeth faint and the strength thereof abateth The 6. means feruēt prayer The last meanes to strengthen and increase our faith is continuall and feruent prayer for faith is not in our owne power but it is the free gift of God as the Apostle teacheth vs Ephe. 2.8 neither can any man come vnto our Sauiour Christ by a liuely faith except it be giuen him of the father Ephe. 2.8 as himselfe speaketh Ioh. 6.65 Ioh. 6.65 And therefore when wee see the small measure of our faith we are with the apostles to pray vnto the Lord that hee will increase it Luk. 17.5 Luk. 17.5 And when wee perceiue that it is grieuosly assaulted with doubting and infidelitie we are in feruencie of spirit to crie out with the father of the possessed childe Lorde I beleeue helpe my vnbeleefe Mark Mark 9.24 9.24 And then we may be assured that the Lord will heare vs and satisfie our godly desires making vs to growe vp from faith to faith till at length wee attaine vnto such a fulnesse of perswasion that wee shall bee able truely to say with the Apostle I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall bee able to seperate vs from the loue of God which is in Christ Iesus our Lord. as it is Rom. Ro. 8.38.39 8.38.39 § Sect. 3 And these are the meanes which properly tende to the strengthening and increasing of our faith Of the means whereby we may be preserued from doubting and desperation which whosoeuer carefully and conscionably vse they shall assuredly find them effectuall for this purpose Now wee are to speake of those meanes whereby wee may bee preserued from doubting and desperation of which I shal not neede to speake much seeing the most of these points are handled before The 1. means The first meanes to preserue vs from desperation is to cal continually vnto our remembrance that the promisses of the gospell are generall and indefinite excluding none how vnworthie and sinnefull soeuer they be if they doe not exclude themselues through their owne infidelitie Mat. 11.28 So Mat. 11.28 our Sauiour calleth all humbled and repentant sinners without exception saying Come vnto me all yee that labour and are heauie laden and I will ease you Ioh. 3.16 and Ioh. 3.16 God so loued the world that he sent his only béloued son that as many as beleue in him should not perish but haue euerlasting life Mat. 9.13 So Matth. 9.13 our Sauiour saith that hee came not to call the righteous but sinners to repentance either then refuse the name of repentant sinner or acknowledge that he came to saue thee and Ioh. 6.40 our sauiour saith that it is his fathers will who sent him that euery man who beleeueth in him should haue euerlasting l fe Seeing therefore God taketh no exception nor excludeth any let vs not exclude our selues through our want of faith and infidelitie The 2. means Secondly we are to consider that the Lord hath not onely propounded his gratious promises vnto vs but also hath commaunded vs to beleeue them Mark 1.15 1. Ioh. 3.23 So Mark 1.15 Repent and beleeue the gospell and 1. Ioh. 3.23 This then is his commaundement that wee beleeue in the name of his sonne Iesus Christ c. now to beleeue in Christ is not onely to beleeue that he is a sauiour for this euē the diuels beleeue also but to beleeue that he is our sauiour to rest wholy vpō him for our saluatiō to say with the Apostle Paul Gal. 2.20 Gal. 2.20 I liue by the faith in the sonne of God who hath loued me and giuen himselfe for me And to the end that wee may be armed against doubting and enabled to perfourme this commaundement it hath pleased the Lord to adde vnto his word his oath Heb. 6.18 that by two immutable things wherein it is impossible that God should lye wee should haue strong consolation as the apostle speaketh Heb. 6.18 Yea he hath also vnto his word and handwriting annexed his Sacraments as seales that there might be no place left for doubting Seeing therefore the Lord hath expresly commaunded vs to beleeue and vsed al meanes to enable vs to perfourme his commaundement let vs not now dispute the question whether we are worthy to beleeue or no or whether such grieuous sinners are bound to this dutie but setting all excuses aside let vs beleeue in obedience to Gods commaundement The 3. means Thirdly we must not alwaies set before vs the innumerable multitude and huge waight of our sins but withal cal to our remembrance the infinite mercies of God and merits of Christ who hath offered vnto his father a propitiatorie sacrifice and full satisfaction for all our sinnes 1. Iohn 2.2 and not for ours onely but for the sinnes of all the world
feele the vertue of Christs resurrection that by this meanes he might attaine vnto the resurrection of the dead And as Paul earnestly desired this so also he attained vnto it as himselfe professeth Galath 2.20 Thus saith hee I liue Gal. 2.20 yet not I now but Christ liueth in me and in that I now liue in the flesh I liue by faith in the sonne of God who hath loued me and giuen himselfe for me Now this efficacie and vertue of Christs resurrection is applied vnto vs by Gods spirit which vniteth vs vnto Christ our head and therefore vsually in the Scriptures this worke is ascribed vnto him Rom. 8.11 So Rom. 8.11 But if the spirit of him that raised vp Iesus from the dead dwell in you he that raised vp Christ from the dead shall also quicken your mortall bodies because his spirit dwelleth in you § Sect. 5 And thus haue I shewed the author of our viuification Of the manner how our viuification is wrought the manner how it is wrought followeth to bee spoken of First the spirit of God dispelleth the cloudes of ignorance and illuminateth the eyes of our vnderstanding with the beames of true sauing knowledge wherewith being inlightened we rightly iudge that folly and madnesse in which we thought formerly our chiefe wisdome consisted and approue that as onely wise which before wee condemned as extreame foolishnesse Of this the Apostle speaketh Ephes 1.17 where he prayeth that God would bestow vpon them the spirit of wisdome and reuelation through the knowledge of him Ephes 1.17 that the eyes of their vnderstanding might bee inlightened c. After the vnderstanding is thus inlightened then also the will is changed and whereas before regeneration it was corrupt peruerse and rebellious now being sanctified it beginneth to hate and auoide that euill which in former times it loued and imbraced and to like and delight in that good which formerly it loathed and abhorred so that the regenerate man saith with the Apostle that to will is present with him though hee finde no meanes to performe that which is good Rom. 7.18.22 and that he is delighted in the lawe of God concerning the inner man though the law of his members rebelling against the law of his mind leade him captiue to the law of sinne Finally the vnderstanding being inlightened and the will reformed there followeth the renewing of all the affections the thoughts imaginations powers and faculties of the soule and lastly the internal parts being quickened there insueth the renuing of the body the outward actions life and conuersation § Sect. 6 And thus haue I set downe the manner and forme of our spirituall renewing now as the worke of mortification That the worke of sanctification is not finished in an instant so this of viuification is not perfected and finished in an instant but in continuance of time and by degrees neither doe we so long as we continue in this life receiue any great measure thereof but onely the first fruites which is but as it were a little handfull in respect of that large haruest of godlinesse which we shall attaine vnto in Gods kingdome as the Apostle speaketh Rom. 8.23 Rom. 8.23 Whereas therefore the Church is saide to bee perfectly purged from all spottes of sinne Ephe. 5.26 27 Ephes 5.26 27. it is to be vnderstood of our iustification whereby the faithfull are deliuered from the guilt and punishment of sinne and adorned with Christs perfect righteousnesse and not of our sanctification which is onely begun in this life but not perfected till the life to come as it is notably set downe 2. Cor. 5.1 2 3 4. 2. Cor. 5.1 2. c. CHAP. IIII. Sathans temptations whereby he laboureth to intice vs to commit sinne answered § Sect. 1 ANd so much for the doctrine of sanctification Of the kinds of Sathans temptations whereby he indeauoreth to hinder our sanctification the right vnderstanding wherof serueth much for the answering of all contrarie cauils and obiections which are suggested into our mindes by our spirituall enemies Now hauing shewed the trueth of this doctrine let vs in the next place propound Sathans temptations which he commonly vseth to hinder this worke of sanctification to the end that the weake christian may bee the better inabled to answere them in the day of triall The temptations which Sathan suggesteth to hinder our progresse in godlinesse are of two sorts either allurements to intice vs to goe aside out of the narrow path of holinesse into the broade way of sinne and wickednesse or discouragements to disharten and wearie vs in trauailing this spirituall iourney By the first he sweeteneth the bitter pill of sinne that it may seeme pleasant to our carnall appetites to the end that we may greedely swallow it to our euerlasting bane by the other hee laboureth to make holsome godlinesse loathsome and altogether vnpleasant to our sensuall taste Those hee commonly vseth before we haue sinned to cause vs presumptuously to fall into it and these after wee haue sinned and wounded our consciences to the end hee may moue vs desperately to surcease our labour in the workes of sanctification as being not only difficult but altogether impossible § Sect. 2 The first sort of his temptations whereby he laboureth to draw vs into sinne Of Sathans temptation whereby he allureth vs to fall into sinne he inforceth by extenuating the sinne vnto which he allureth vs by putting vs in minde of the mercies of God and merits of Christ and by hiding from vs the curse of the law and the punishments threatned against sinne both in this life and the life to come Why will hee say makest thou such scruple of committing this sinne which is so pleasant or profitable vnto thee seeing it is in it owne nature but very small and almost no offence at all being compared with the great transgressions which others haue committed who notwithstanding are said euen in the Scriptures to haue been most godly and righteous yea and highly in Gods loue and fauour why therefore shouldest thou who art farre inferiour vnto them stumble at this small strawe seeing these great blockes could not hinder euen the most religious from inioying the pleasures of sinne Consider also the common frailtie of mankinde and the naturall corruptions of the best whereby they are ready to fall when the least occasions are offered into sinnes farre greater then this which so much pleaseth thee Remember that thou canst not be a saint in this life nor freed from that corruption which so fast cleaueth vnto thee and therefore seeing thou must needs sinne now sinne when thereby thou maist haue pleasure or profit for doe what thou canst yet thou shalt often fall And why wilt thou not rather be lead with delight then be drawne with necessitie Consider likewise that thy God is most mercifull and therefore still ready to pardon thy sinnes and the rather because he knoweth thy fraile
himselfe to dwell in And then let vs consider that it is a most horrible indignitie against the maiestie of God to prophane with our filthie sinnes the holy temples of his most holy spirit and to make them more fit to be sties for filthie swine and vncleane spirits than mansion houses for God to dwell in Eph. 4.30 that by our sinnes we vexe and grieue the good spirit of God and make his lodging lothsome vnto him and so as much as in vs lyeth we driue him away and as it were thrust him out of dores if not by violence yet at least by our hard and vnciuill entertainement yea that by our sinnes we doe not onely defile but euen destroy the temple of God and thereby also cast our selues headlong into eternall destruction 1. Cor. 6.17 For if any man destroy the temple of God him shall God destroy as it is 1. Cor. 3.16 If therefore wee would not prophane Gods temple abuse his glorious presence vexe our holy guest destroy his mansion and our selues also let vs most carefully auoyde sinne and nourish all the good motions of Gods spirit wholy submitting our selues with cheerefull alacritie to be guided and gouerned by his directions and so we shal perfume these holy temples with the odours and incense of holy obedience 1. Pet. 2.5 which smelling sweetely in Gods nostrils will moue him to dwell in vs with pleasure and delight all the daies of this our pilgrimage and afterwards to transport vs into those eternall mansions of his kingdome of glorie where we shall continue in all ioy and happinesse for euermore CHAP. V. Of the second sort of preseruatiues to keepe vs from sinne § Sect. 1 ANd so much concerning the first sort of arguments grounded vpon loue The first reason taken from Gods all-seeing wisedome and all-filling presence the second sorte whereby we may be withdrawne from committing sinne may be taken from that feare and reuerence of God which ought to be in euery one of vs vnto which we may be moued by diuers effectuall reasons As first by the consideration of Gods all-seeing wisedome and all-filling presence whereby he seeth euen our most secret thoughts and is a present witnesse of all our hidden actions For this being remembred who dare in such a glorious presence commit that wickednesse which he knoweth hatefull vnto him before whom he committeth it He is counted an vngracious childe who will wittingly breake his fathers commaundement euen before his face and he is esteemed a desperat malefactor who dare presumptuously offend against the law in presence of his iudge how then can our vngracious impudencie and desperate presumption be excused who dare offend and sinne in the sight and presence of a father so gracious and of a iudge so iust § Sect. 2 Secondly The second reason taken from Gods exact iustice let vs call to minde Gods iustice which is so exact that rather then he would let sinne goe vnpunished he punished it in his deerely beloued sonne If therefore thou sin thou canst not corrupt him with bribes nor pacifie him with faire words nor ouercome him by intreatie nor stop the course of iustice with the intercessiō of friends For hath he not spared his sonne and will he spaire his seruants hath he punished sin in his owne childe and will he winke at it in a common subiect could neither the intreatie nor teares nor grones nor strong cryes nor bloodie sweate of his best beloued sonne appease his wrath and satisfie his iustice but that standing in our place hee must needes beare our punishment and being suretie for sinners he must die for sinne and shall they who are the principalls escape who in stead of pleading his paiment doe contemptuously refuse it and as it were tread it vnder foote It is true indeede that Christ suffered for vs that we might escape and paid our debt that it might not be required at our hand but seeing all sinners haue not their part of Christ and his merits but onely those that are in Christ and those onely are in Christ who walke not after the flesh but after the spirit seeing also those onely are partakers of all the gracious promises made in him who approue their faith by the liuely fruite thereof vnfained repentance and those onely doe truely repent who sorrow for their sins past hate their present corruptions and desire and indeauour to serue God in newnesse of life how can we haue any assurance that Gods iustice is satisfied for vs and that we haue escaped condemnation if we quench the good motions of Gods spirit and obey the flesh in the lusts thereof and if still being in loue with our sinnes we resolue to goe forward in our course of wickednesse § Sect. 3 Thirdly The third reason taken from Gods fierce anger against sin shewed in his fearefull iudgments executed vpon sinners let vs cal to our remembrance Gods fearce wrath conceiued against sinne and his fearefull iudgements which he hath executed vpon sinners and that not onely particular men but also whole states and common-wealthes Let vs call to minde the generall deluge in which all mankinde sauing eight persons were drowned the destruction of Sodome and Gomorrah by fier and brimstone the rooting out of the whole nation of the Cananites the reiection of the Iewes the ouerthrow and vtter defacing of those famous Churches of the Corinthians Galathians Ephesians Philippians Collossians Thessalonians and the rest mentioned in the Reuelation And to the examples of former times adde those which euery man obserueth in his owne experience and then consider withall that the cause which moued the Lord to execute in his iust displeasure these heauie iudgements vpon mankinde was nothing else but sinne and it will be a forcible reason to withdraw vs from it For the Lord is immutable and vnchangeable in his course of iustice and he hateth sinne now as deadly as in former ages neither will he spare vs more than others if we liue in our sinnes without repentance nay certainly as our sinnes being aggrauated by many circumstances are more odious vnto him so will the Lord proportionably inflict more heauie iudgements vpon vs then he hath vpon others whose sinnes haue not been so great and presumptuous For if the Lord giue vs now extraordinarie knowledge or at least the meanes thereof and we sinne against this knowledge and against our owne consciences if he hath in most abundant measure multiplied his mercies vpon vs and we hereby be made more vnkind and vngratefull if he hath giuen vs warning by innumerable examples of his heauie iudgements executed vpon others in former times and in our own daies yea euen in our owne sight layeth heauie punishments vpon such as haue committed no other sinnes then wee our selues are guiltie of and yet wee continue in our sinnes without repentance how is it possible but that wee should prouoke Gods fierce wrath against vs and draw downe violently vpon
vnto vs. with Sathans temptations drawne from the reliques of our sinnes the strength of our corruptions and the imperfections and small measure of our sanctification let vs further consider first that these reliques of sinne shall not bee imputed vnto vs nor come in iudgement before God to our condemnation because by faith we are vnited vnto Christ and so made partakers of the vertue and merits of his death and passion whereby he hath satisfied Gods iustice for our sinnes so that they cannot now condemne vs nor draw vpon vs any punishment and likewise wee are made partakers of his perfect righteousnesse and obedience to the law which as a rich robe doth couer and hide our patched ragges of imperfection So then though we see the reliques of sinne and our manifold imperfections let vs not be discouraged hereby from labouring in the worke of sanctification but rather striue and endeuour to mortifie our sinnes and aspire to more and more perfection And if besides our purpose wee be led captiue of sin let vs remember that we haue an aduocate with the father Iesus Christ the iust 1. Ioh. 2.1.2 and that he is the reconciliation for our sinnes so that though they make vs condemne our selues in our own consciences yet they shall neuer condemne vs before God And this the Apostle Paul sheweth vnto vs for hauing in the seuenth chapter of his epistle to the Romanes declared that the faithfull haue remaining in them the flesh and reliques of their old corruptions which powerfully hinder them from doing the good they would and moue them to commit the euill which they would not least any hereby should be discouraged in the sight and sense of his corruptions hee presently addeth in the beginning of the eighth chapter that notwithstanding the flesh and the corruptions therof which before he had spoken of remained in vs yet there was no condemnation to those who were in Christ Iesus and hee yeeldeth this reason because the law of the spirit of life which is in Christ Iesus had freed them from the law of sinne and of death that is because the power and vertue of the spirit of God which is the author of life by vniting vs as members vnto the bodie of Christ in whom we liue and by sprinkling our consciences with his precious bloud had deliuered them from the force and power of sinne and death so that now it could not condemne them nor oblige and binde them to guilt and punishment as in former times Seeing therefore the sting of sinne is taken away that it cannot condemne vs let vs not so feare it as that it should moue vs desperately to cast away our weapons not daring to encounter it for though this our enemie may assault vs yet it cannot ouercome vs though it may wound vs yet it cannot kill vs though it may giue vs a foyle yet in the end wee are sure of victorie if we manfully resist and labour to subdue it § Sect. 6 Secondly let vs consider that the Lord doth not require of vs vnder the Gospel such exact and perfect righteousnes That the Lord in the Gospell requireth not perfect obedience to the law as was required vnder the Law which is altogether impossible to our corrupt nature and was neuer to be found in any man our Sauiour Christ excepted but onely that wee striue and labour to attaine vnto it he doth not require of vs that we should at once free our selues from the flesh and the corruptions thereof but that we endeuour to mortifie it according to the measure of grace and strength which wee haue receiued from him he doth not require of vs that wee be without sinne but that sinne doe not rule in our mortall bodies that wee should like slaues obey it willingly in the lusts thereof and that also wee hating and abhorring it doe continually make warre against it and subdue it by little and little seeing we cannot at once wholy vanquish it He doth not now require of vs that we should performe perfect obedience to the law which Christ hath performed for vs but that we doe our best endeuour and though we cannot attaine to our desire Rom. 7.12.22 yet at least that wee be delighted in the law of God concerning the inner man and consent vnto it that it is good holy and iust In a word this is the Christian mans righteousnes which God requireth that he hate sinne and loue godlines that hee desire and endeuour to mortifie the flesh and corruptions thereof and labour to leade a new life in holy obedience and if contrarie to his desire and purpose he doe the euill which hee hateth or leaue vndone the good which hee loueth that he sorrow and grieue for his sinnes and imperfections and making confession hereof before the throne of grace doe implore mercie and forgiuenesse in Christ Iesus And if wee offer vnto God this righteousnesse it will be acceptable vnto him notwithstanding our manifold imperfections for hee measureth our deede by our will and esteemeth more of our affections than of our actions August Nec intuetur Deus quantum quilibet valeat sed quantum velit quicquid vis non potes Deus factum computat He respecteth not what we can doe but what we would do and that which we could performe and cannot he esteemeth it as though it were performed So that hee reputeth him righteous who earnestly desireth and laboureth to be righteous and him perfect who acknowledging and bewailing his imperfections striueth to attaine to more perfection Wherein he fitly may be compared vnto a tender louing father who esteemeth of the least endeuours of his beloued sonne more than of the best actions of a seruant because hee regardeth not so much the excellencie of the action as the person and cheerefull will of the agent § Sect. 7 Now the reasons why the Lord being perfectly iust will notwithstanding accept of our imperfect righteousnesse VVhy the Lord accepteth of our imperfect righteousnesse is first because we being made members of Christs bodie our persons are acceptable vnto him and therefore our workes also not in their own worthines or for their own merit but in and for Christ are accepted the corruptions and staines of them being washed away in his bloud and the imperfections of them being couered with Christs perfect righteousnesse And thus being adorned in the garment of our elder brother Christ Iesus we obtaine the blessing of our heauenly father Secondly our righteousnesse and holinesse doth proceede from the spirit of God dwelling in vs and from hence our workes being imperfect in themselues doe receiue their dignitie excellencie and estimation in Gods sight as being the fruites of his own spirit howsoeuer mingled with our corruptions § Sect. 8 Thirdly let vs remember that our sinnes and corruptions which we hate and labour to mortifie will neuer mooue the Lord to reiect and cast vs out of his loue and fauour That
daily committed after that they had long been therein Thirdly the Lord inoyneth vs that we forgiue our brother seuentie times seuen times if so often hee offend vs and repent of his fault and therefore himselfe much more whose mercy is infinite and more exceedeth ours than the whole sea a little droppe will pardon vs if as we often sinne so also wee often turne vnto him by vnfained repentance This also manifestly appeareth by examples for did not the Prophet Dauid after his true conuersion fall grieuously by committing murther and adulterie the Apostle Peter by denying his Lord and Sauiour Noah by drunkennesse Lot by incest and yet afterwards they truly repented againe and were receiued to mercy So that this poynt is cleere and manifest that the deare childe of God after his true conuersion and vnfained repentance may fall into grieuous sinnes and yet truly repenting of them may haue them remitted and bee receiued againe into Gods wonted loue and fauour § Sect. 2 An obiection answered Heb. 6.4 5 6. But here the tempter will obiect that the Apostle affirmeth Heb. 6.4 5 6. That it is impossible that those who haue been once inlightened c. if they fall away should be renewed by repentance seeing by so sinning they crucifie againe to themselues the Sonne of God and make a mocke of him And therefore whosoeuer sinneth after his true conuersion can neither repent nor receiue mercy To which we must answere that the Apostle in this place doth not speake of euery falling into to sinne for so he should be contrary to the other Scriptures before alledged but of a generall falling away by apostasie and of a malitious persecuting of the knowne truth which is the sinne against the holy Ghost the which is ioyned with continuall impenitency and therefore cannot be pardoned And this appeareth manifestly by the words of the text for he doth not simply say if he fall into sinne but if he fall away namely by a generall and malitious apostasie and againe he sheweth of what manner of falling he meaneth in the words following whereas he saith that such as thus fall away crucifie vnto themselues the sonne of God and make a mocke of him Now they are said to crucifie Christ againe who with an vnplacable hatred doe scorne and deride Christ crucified renouncing all part and hope in his death and sufferings as did some of the malitious Iewes and as some apostates doe in these dayes And therefore this place maketh nothing against the repentance and receiuing to mercie of such as fall through infirmitie into some particular sinnes though neuer so hainous § Sect. 3 And so much for answering Sathans temptations drawne from our sinnes committed after repentance That all sinnes of knowledge are not presumptuous The second sort are taken from sinnes committed voluntarily against our knowledge and conscience which if we haue fallen into he presently suggesteth that we haue sinned presumptuously against God and therefore cannot be reckoned in the number of Gods children nor conceiue any hope of pardon and forgiuenesse For the answering vnto which temptation we are to knowe these two things first that all sinnes committed against knowledge and conscience are not presumptuous secondly that though we should fall into presumptuous sinnes yet we may be the children of God who are neither debarred of true repentance nor of Gods mercy For the first we are to know that not the hainousnesse of the sinne committed maketh it to bee presumptuous but the manner of the fact and the minde of the offender for howsoeuer Peter fell grieuously yet we cannot say that hee fell presumptuously VVhat it is to sinne presumptuously because he sinned through infirmitie and feare of danger whereas to sinne presumptuously is to sinne of a stubborne wilfulnesse either through the neglect of Gods iustice and iudgements or through the abuse of his mercy and benefits In the first respect they offend who hauing diuers times themselues sinned and yet escaped punishment or hauing seene others in the like case doe take occasion hereby to sinne againe hoping to escape as in former times and of such the wise man speaketh Eccles 8.11 Because sentence against an euill worke is not executed speedily Eccles 8.11 therefore the heart of the children of men is fully set in them to doe euill In the other respect such offend as take occasion vpon Gods mercy and long suffering to fall into sinne presuming before they commit it that God vpon their repentance will in his infinite mercy forgiue them and thus they abuse Gods mercy and goodnesse which should leade them to repentance as an argument to make them more desperately to runne into all wickednesse Rom. 2.4 So that to sinne presumptuously is not to sinne vpon knowledge and against a mans conscience onely vnlesse there be ioyned therewith a presumptuous hope to escape punishment or that not withstanding the sinne committed he shall receiue pardon in respect of Gods infinite mercy Now many of Gods children may fall against their knowledge and conscience and yet not presume either to escape Gods iudgements or to be partakers of his mercy as namely those who are caried headlong into a sinne without any time of deliberation through the violence of their corruptions or ouercome by feare of some present danger or some other vnruly passion § Sect. 4 But here the tempter will obiect That sinnes of knowledge are pardonable that though these sinnes against knowledge and conscience bee not presumptuous yet they are vnpardonable seeing the committers of them haue no part in Christs sacrifice and consequently can hope for no mercy at Gods hands and this he will indeauour to proue by that saying of the Apostle Heb. 10.26 Hebr. 10.26 For if we sinne willingly after that we haue receiued the knowledge of the truth there nemaineth no more sacrifice for sinnes but a fearefull looking for of iudgement c. For the answering whereof we are to know that the Apostle in his doctrine is not contrary to our Sauiour Christ but hee hath taught vs that not onely sinnes against knowledge are pardonable vpon true repentance but euen horrible blasphemies against the maiestie of God yea all sinnes whatsoeuer sauing the sinne against the holy Ghost Matth. 12.31 32. Secondly Mat. 12.31 32. we knowe by experience that both Dauid and Peter fell grieuously against their knowledge and conscience wittingly and in a sort willingly and yet they both repented and were receiued to mercie and therefore the Apostle speaketh not of all kinde of voluntary falling but first of sinne committed with full consent of will pleasure and delight the which kinde of sinnes are neuer committed by Gods children after their true conuersion for as they are in part carnall and vnregenerate so are they in part spirituall and regenerate which is to be vnderstoode not onely of the vnderstanding part but also of the will and affections So farre forth therefore as their will is
and is readie againe to giue them the foyle and to leade them captiue into the same sinne if the Lord vphold them not so that inrespect of their owne strength they may fall againe as in former times Secondly the same causes still remaine which may moue the Lord to leaue them to themselues and suffer them to fall namely that hereby they may be more humbled and more seriously bewaile their corruptions that they may more earnestly implore his mercie and he more manifest it in pardoning their sinnes to the praise of his glorie Thirdly howsoeuer this is not vsuall with the children of God to fall diuers times into a sinne which is great and grieuous yet euery one findeth in his owne experience that he often committeth such sinnes as are not so heynous through infirmitie and weaknesse as to heare the word negligently and carelessely to be distracted with wandering thoughts in prayer to fall into vniust anger to lie and vse idle communication and such like of which notwithstanding repenting he is receiued vnto mercie So that it is not the often falling into the same sinne that excludeth vs out of the number of Gods children or debarreth vs of pardon so that we often repent lay holde vpon Christ with a liuely faith Neither do the scriptures limit and restraine Gods mereie and the vertue of Christs merits to the pardoning and taking away of diuers sinnes once committed but extend them also to the same sinne committed diuers times yea to all sinnes whatsoeuer of which we truely repent CHAP. XI Sathans temptations perswading the christian that he hath sinned against the holy Ghost answered § Sect. 1 ANd thus haue I answered Sathans temptations drawne from these sinnes which the weake christian hath fallen into Of the sinne against the holy Ghost but if he cannot so preuaile then he will falsely accuse them of those sinnes which they neuer committed and especially of that vnpardonable sinne against the holy Ghost taking aduantage of their ignorance that so he may plunge them into desperation and vtterly discourage them from going forward in the course of godlinesse The which his temptation is so vsuall and common that there is scarce any who are exercised in this spirituall warfare if they be conuerted vnto God out of their ignorance whom he doth not encounter with this weapon For as much therefore as ignorance is the chiefe ground of this temptation therefore the best meanes to strengthen our selues against it is to know what this sinne is which if we once vnderstand there is no daunger of being foyled in this assault What the sinne against the holy Ghost is The sinne against the holy Ghost is a generall deniall and oppugning of the truth and all religion of which the vnderstanding and conscience by the illumination of the spirit are perswaded and conuicted proceeding from an obstinate will and purposed malice against God and his truth The which sinne is committed of two sortes of men first of those who haue made profession of the truth and afterwards become Apostataes not from some part onely but from all religion condemning blaspheming and persecuting as hereticall and impious that truth which before they professed and of which they were perswaded And thus did Hymeneus and Alexander sinne 1. Tim. 1.20 of whom Paul speaketh 1. Tim. 1.20 Secondly of those who were neuer professors thereof Matth. 12.24.31 Steuen Gardner See his storie in the booke of Martyrs whose consciences notwithstanding are conuicted of that truth which they doe oppugne an example whereof we haue in the Scribes and Pharises Matth. 12.24.31 and in many of the learned Papists in these dayes who maliciously deny and persecute that truth which they know and are conuicted of § Sect. 2 Hereby therefore it appeareth that not euery grieuous sinne against knowledge and conscience is the sinne against the holy Ghost How to distinguish the sinne against the holy Ghost from other sinnes for thus Dauid offended who was a man according to Gods owne heart nor euery denying of the knowne truth if it proceede from feare and infirmitie and not from malice and obstinat rebellion for thus Peter sinned in denying his maister nor all kinde of opposing and persecuting of the truth if it bee not against knowledge and conscience but vpon blindnesse and ignorance for thus Paul offended before his conuersion 1. Tim. 1.13 as appeareth 1. Tim. 1.13 and many of the Iewes who crucified Christ as the Apostle Peter testifieth Act. 3.17 Act. 3.17 nor all malicious opposing against euery knowne truth but of the truth in generall and all true religion for this sinne is an vniuersall apostasie from God and his truth and not onely a defection from some particular point thereof So that though a man sinne against knowledge and conscience through infirmitie and not of malice though he deny the truth through feare and weakenesse though he persecute it through blindnesse and ignorance though he wittingly oppose against and willingly persecute some particular point thereof and yet hold and professe the generall howsoeuer he hath most hainously offended yet he hath not committed this vnpardonable sinne against the holy spirit and therefore is not excluded from repentance nor vpon his repentance from pardon and forgiuenesse Whereby it manifestly appeareth that these poore christians which labour vnder the burthen of sinne are meerely deluded by Sathans false suggestions and grosely abused through their owne ignorance when as he maketh them beleeue that they haue sinned against the holy Ghost But let such know to their comfort that so long as they would not commit this sinne or feare least they haue alreadie fallen into it they are as yet most free from it seeing it is not done of infirmitie or at vnawares but vpon a malitious will cleare knowledge and setled resolution § Sect. 3 But here the poore christian is readie to complaine that he is continually troubled with impious thoughts Of impious and blasphemous suggestions and horrible blasphemies against God and his holy spirit which he feareth to be the sinne against the holy Ghost I answere as before that seeing these thoughts are a trouble vnto him and seeing he feareth to commit this sinne thereby it is manifest that he is not fallen into it as appeareth by that which hath been said Secondly he is to know that his state is common with Gods faithfull children who are thus vexed especially in the conflict of temptations and before they haue receiued a great measure of faith and fulnesse of perswasion of Gods loue and fauour whereby they are moued intirely to loue him againe Neither needes this to seeme strange vnto any who considereth of that masse of naturall corruption which remaineth in vs euen after regeneration which continually boyleth and fometh vp the filthie scumine of wicked thoughts and blasphemous imaginations and of the malice of our spirituall enemie Sathan who is still readie to tempt vs by his suggestions to the