this inward fight within our selues we may be assured that Christ is come to dwell in our hearts by his holy spirit and consequently that we are the children of God and heires of euerlasting life for as many as receiue him to them he giues power to be the sonnes of God Ioh. 1.12 euen to them that beleeue in his name as it is Iohn 1.12 § Sect. 7 The seuenth signe of the childe of God is new obedience The seuenth signe is new obedience 1. Ioh. 2.5 when as he applies his heart to the keeping of Gods commanmaundements desiring and indeauouring to serue the Lord in holinesse and newnesse of life for if any man keepeth Gods word in him is the loue of God perfect in deede and hereby we know that we are in him as it is 1. Iohn 2.5 And whosoeuer abideth in him sinneth not whosoeuer sinneth hath not seene him neither hath knowne him chap. 3. v. 6.10 as it is chap. 3. ver 6. So vers 10. In this are the children of God knowne and the children of the diuell whosoeuer doth not righteousnesse is not of God c. So that our new obedience is a signe of the child of God and the neglect thereof a marke of the child of darknesse But wee are not to vnderstand this of that exact obedience which is required in the Law for thereby none liuing can haue any assurance of their election and saluation but rather of reprobation and damnation but it is to be vnderstood of an euangelicall obedience which consisteth in an holie desire and earnest endeuour of keeping all Gods commandements with which the children of God are so wholy possessed that after their true conuersion it is impossible that they should fall into any knowne sinne with full consent of will and with their whole hearts And this is the obedience which the Gospell requireth and of which the Apostle speaketh and thus wee neuer sinne but keepe all Gods commandements namely in respect of our desire and earnest endeuour This is that righteousnesse which is accepted as though it were perfect before God who spareth vs as a man spares his sonne whom hee tenderly loueth Mal. 3.17 as hee professeth Mal. 3.17 and therefore measureth our obedience not according to our actions but according to our offections and accepteth of the will for the deed as before I haue shewed § Sect. 8 But yet that we may not deceiue our selues with a counterfeite shew The properties of true obedience first that it must be totall and entire wee are to know that this euangelicall obedience hath these properties first it must be totall and that both in respect of the subiect and of the obiect that is wee must not share our selues betweene God and the world giuing one the tongue the other the heart one our outward actions and the other our inward affections but we must perfourme our obedience with our whole hearts yea with the whole man bodie soule and spirit for though wee be regenerated and sanctified but in part yet is there no part of the whole man vnregenerate and vnsanctified howsoeuer the flesh and the corruption of nature be spread likewise and mixed therewith throughout the whole bodie soule And therfore though all our obedience sauour of the flesh and is mingled with manifold imperfections yet it doth proceede from the whole man bodie and soule because regeneration from which it proceedeth is not of any part alone but of the whole man So also it must be totall in respect of the obiect for it is not sufficient that with Herod we obserue many things if we nourish willingly any one sinne taking therein pleasure and delight but wee must desire and endeuour to forsake all our sinnes and to performe obedience vnto all Gods commandements for if we nourish one sinne in our hearts it will open a doore to let in more when wee are tempted vnto them as wee may see in the example of Herod and Iudas the one harbouring incest the other couetousnesse if we neglect willingly obedience to one precept of Gods law it wil so harden our harts and seare our consciences that soone after we shall neglect all If therefore we would haue our obedience acceptable vnto God we must with the Prophet Dauid Psal 119.6 haue respect vnto all Gods commandements Psal 119.6 Iam. 2.10 The second propertie that it must be perpetuall and constant for he that faileth in one is guiltie of all as it is Iam. 2.10 Secondly this obedience must be perpetuall continuing in a constant course from the time of our conuersion to the end of our liues for we are not to iudge of our selues or others by one or two or many actions whether they be good or euil but by the whole tenour and course of our liues so that he who in this respect is holie and righteous hee is so accepted before God notwithstanding his many falles and great infirmities he that in the course of his life is wicked and prophane is so esteemed of God although hee seeme to himselfe and others religious by fits and perfourmeth many excellent duties and good workes It is therefore not sufficient that we begin in the spirit Galat. 3.3 if we end in the flesh Gal. 3.3 It is not sufficient to professe and practise godlinesse in our youth if wee breake off in our age it is not enough that we enter into the Christian race and runne well in the beginning if wee stand still in the midst or before we come to the goale Matth. 24.13 Luk. 9.62 for he only that endureth to the end shall be saued as it is Matth. 24.13 As for him that laieth his hand on the plough and looketh backe hee is not fit for Gods kingdome as our Sauiour affirmeth Luk. 9.62 The third propertie that it must be grounded on Gods word and referred to his glorie Lastly our obedience must be grounded vpon Gods word and therefore perfourmed because the Lord hath enioyned such duties vnto vs it must proceed from faith which first purifieth the heart and then worketh by loue it must not bee done for any worldly respect but of a conscionable care of perfourming our duties and in a feruent zeale of Gods glorie which is magnified when as our lights shine before men which zeale will make vs goe forward in our course of godlinesse through euill report 2. Cor. 6.8 and good report honour and dishonour And if our obedience spring from these fountaines and be referred to this end that God thereby may bee glorified then will we make no lesse conscience of secret than of open sinnes then will wee be no lesse readie to serue God in the duties of pietie and righteousnesse when there is no witnesse of our actions than if all the world should looke vpon vs then will we be as fearefull to offend God in the breach of any of his commandements in our secret chambers in the darke night as in the
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
and striuing to mortifie the flesh and the corruptions thereof and to rise againe to newnes of life Our affections also were wholy corrupted and disordered so that we hated God and loued the world feared man and not the Lord trusted vpon the inferior meanes neuer regarding the fountaine of all goodnes in a word wee were giuen ouer to our owne harts lusts Rom. 1.24.26 and vnto vile affections as it is Rom. 1.24.26 but by the redemption wrought by Christ becomming his and being quickned and strengthened by his holy spirit wee haue crucified the flesh with the affections and lusts thereof Gal. 5.24 as the Apostle speaketh Gal. 5.24 Lastly the members of our bodie were seruants to vncleanes and iniquitie to commit iniquitie Rom. 6.19 Rom. 6.19 our eyes full of adulterie our tongues forges of lies our feete swift to shed blood but our Sauiour Christ redeeming vs hath deliuered our bodies also from the thraldome of sinne and Sathan so as though sinne dwell yet it shall no longer raigne in our mortall bodies Rom. 6.12 that we should obey the lusts thereof as appeareth Rom. 6.12 In a word both body and soule were in miserable captiuitie to our spirituall enemies but our Sauiour hath bought vs with a price 1. Cor. 6.20 to the end we may glorifie God in our bodies and in our spirits for they are Gods as it is 1. Cor 6.20 And hath redeemed vs not with corruptible things as siluer and gold from our vaine couersation 1. Pet. 1.18.19 but with his owne most precious blood as Peter teacheth vs 1. Pet. 1.18.19 If therefore we are redeemed by Christ then our blind vnderstandings are inlightened by the preaching of the Gospell and we freed from our former ignorance our willes which were rebellious are inclined to obedience so as we earnestly desire to leaue our sinnes and to serue the Lord in the duties of sanctification and haue an endeauor of mortifying our sins and rising againe to newnes of life our affections also are purged from their corruptions so that we loue feare trust in hope and expect all good from him who is the fountaine of all goodnes our bodies which were giuen as seruants vnto sinne are now become the seruants of righteousnes vnto holines Rom. 6.29 vers 22. In a word both in bodie and soule we are freed from sinne and made seruants vnto God But if our vnderstandings are still blinde and ignorant our willes backward to imbrace any goodnes and most prone vnto all euill our affections as corrupt as euer they were and our bodies the readie instruments to act all sinne and wickednes then haue we as yet no fruite of the redemption wrought by Christ for it is not a titularie but a powerfull redemption which indeed and truth deliuereth vs euen in this life from our spirituall enemies so that though they may assault and grieuously vexe vs yet they shall neuer gouerne and raigne ouer vs and therefore whosoeuer feele not the redemption wrought by Christ powerfull in this life to free them in some measure from the rule and iurisdiction of sinne Sathan the world and the flesh shall neuer finde it fruitfull and effectuall to free and deliuer them from condemnation hell and destruction in the life to come CHAP. XVI Of those temptations which Sathan vseth against the faithfull concerning their redemption § Sect. 1 ANd thus much concerning those temptations which Sathan suggesteth into mens mindes to nourish in them carnall securitie That it is not repugnant to Gods iustice to punish Christ for vs. now we are to consider of those which he vseth to moue men to doubting and desperation First therefore he obiecteth that it is a thing vnreasonable and vtterly repugnant to Gods iustice that Christ who was innocent should be punished for vs who are guiltie that we should deserue the blame and he suffereth the stripes that the righteous should be condemned and the wicked acquitted that wee who like barrabas were cruell murtherers and wicked sinners should be let lose and the immaculate lambe of God in whom there was no fault should be deliuered vp to be crucified for what were this but to make the iust God like vniust Pilate what were this but to deny his owne word hauing said that the righteous should liue in his righteousnes Ezech. 18.20 and the sinner die in his iniquitie To which I answere first that it would not indeede haue stoode with Gods iustice to haue punished Christ as he was innocent and righteous nor to haue acquitted and absolued vs who were vnrighteous and wicked but he punished Christ in respect that he had taken vpon him the sins of all the faithfull and absolueth vs as we are freed from our sins clothed with his righteousnes and obedience He punished Christ not as he was most iust and free from sin but as he was our suretie who had taken vpon him to discharge our debt and to satiffie for our sinnes and thus the creditor may iustly require his debt of the suretie though in respect of himselfe he owed him nothing and thus he may nay ought to release the principall when the suretie hath allreadie discharged the debt Secondly I answere that it had bin iniustice in God if he had forced our Sauiour Christ who was iust and innocent to vndergoe the punishments which were due vnto vs who were malefactors and offenders for this were to condemne the righteous and to iustifie the wicked but our Sauiour Christ of his owne free accord did voluntarily offer himselfe to stand in our place and to discharge that debt which we owed and to make satissaction to his father by suffering that punishment which wee had deserued Ioh. 10.18 And this apeareth Ioh. 10.18 where our Sauiour saith that no man tooke his life from him but that hee laied it downe of himselfe And the Apostle telleth vs that he humbled himselfe Phil. 2.8 and became obedient vnto death Phil. 2.8 In which respect his death is called a sacrifice or free oblation which he voluntarily offered vnto his father Heb. 9.14 Heb. 9.14 and therefore the Lord might iustly take that which Christ freely gaue nay it had been crueltie and iniustice if he should haue refused the paiment of such a sufficient suretie when he voluntarily offered it for our discharge choosing rather still to haue kept vs in prison bound in the chaines of euerlasting death Lastly there might haue been some shew of rigor and iniustice if Christ the innocent had been ouerwhelmed in suffering the punishments which were due vnto vs who were the offendors but being not onely man which suffered but God also and therefore of infinit power and maiestie he was able to pay our great debt and yet is neuer the poorer to suffer death and ouercome it by suffering and by yeelding a while to the malice of our spirituall enemies he finally vanquished and gloriously triumphed ouer them all and therefore it
of the saints and for the edification of the body of Christ. A notable example whereof wee haue Act. 2.41 where Act. 2.41 by one sermon three thousand soules were added to the Church Secondly hereby we are regenerated and begotten vnto God and therefore in this respect Paul professeth himselfe the father of the Corinthians 1. Cor. 4.15 1. Cor. 4.15 and without this regeneration and new birth none shall euer enter into the kingdome of God as our Sauiour sheweth vs Ioh. 3.5 Thirdly Ioh. 3.5 vnlesse the blinde eyes of our vnderstandings be illuminated we shall fall into a laborinth of errors and neuer finde the hard way which leadeth to Gods kingdome but the word of God is that heauenly light which shineth vnto vs who sit in darkenes and in the shadow of death guiding our feete into the way of peace as it is Luk. 1.79 and in this respect Luk. 1.79 Matth. 5.14 Act. 13.47 Gods ministers ars called the light of the world Math. 5.14 Act. 13.47 because as lights they guide and direct men in the waies of saluation and reueale vnto them the great light euen the Sunne of righteousnes Christ Iesus Fourthly through faith we are saued Ephes 2.8 Neither is it possible Eph. 2.8 that without saith wee should euer attaine vnto saluation for this is the condition of all the promises of the Gospell without which wee cannot haue any assurance of them Ioh. 1.12 and 3.16.18 Rom. 14.23 Heb. 11.6 Ioh. 1.12 and 3.16.18 Moreouer whatsoeuer is not done of faith is sinne Rom. 14.23 And without faith it is impossible to please God Heb. 11.6 But the preaching of the word is the ordinarie meanes of begetting faith in vs as appeareth Rom. 10.17 Faith commeth by hearing Rom. 10.17 and hearing by the word of God And therefore whosoeuer contemne or neglect the hearing of Gods word they refuse the meanes of faith and being without faith all they doe is sinne and cannot please God neither can they euer haue any assurance of Gods promises or their owne saluation Lastly by the hearing of Gods word we are saued and therefore Gods ministers in this respect are called Sauers of the people 1. Tim. 4.16 Take heede vnto thy selfe and vnto learning 1. Tim. 4.16 continue therein for in so doing thou shalt both saue thy selfe and them that heare thee because they are the ministers of God whom he vseth as meanes and instruments in working the saluation of the elect and therfore seeing by the preaching of the word we are made members of the body of Christ regenerated inlightned seeing therby we attaine vnto faith euerlasting saluation let vs as we loue our owne soules diligently heare the word and not suffer our selues to be hindred from frequenting the holy assemblies of Gods saints with euery vaine pleasure and base commoditie § Sect. 5 But here the tempter wil be readie to obiect Sathans temptations whereby he vvithdraweth men from the diligent hearing of Gods word answered that though the word preached be thus necessarie and profitable at sometimes when we are at leasure yet this should be no reason to moue vs to neglect our busines or abandon our pleasures for when once by the hearing thereof we are conuerted inlightned with the knowledge of Gods true religion and indued with faith it is sufficient if we but seldome heare it for what in substance can we learne which we haue not alreadie learned or what can the preacher teach vs which we doe not know as well as he Against which temptation which is so common and pernicious it behooueth euery christian most carefully to arme himselfe and to this end let vs know first that this neglect of Gods word is a manifest signe that such are not as yet truely conuerted nor indued with any measure of sauing knowledge and true faith Ioh. 8.47 and 10.27 for whosoeuer are of God heare his word Ioh. 8.47 and all Christ sheepe heare his voyce and follow him as it is Ioh. 10.3.4.27 Whosoeuer haue attained vnto knowledge faith and the rest of the graces of Gods sanctifying spirit they will be so rauished with the excellencie of them that it is not possible for them to content themselues with a small measure but still they will labour to grow from knowledge to knowledge from faith to faith from one grace to another till they become perfect men in Christ And as those who haue but once tasted of some delicious meate are not satisfied therewith but againe and againe feede vpon it if easily they may come by it because their taste is exceedingly delighted therewith so if euer we did but truely taste of this heauenly Manna and spirituall foode of our soules the word of God we would not rest so contented but when oportunitie is offered we would often feede vpon it vntill our soules were fully satisfied and nourished vnto perfect strength 1. Cor. 12.13 and forasmuch as so long as we continue here our knowledge is but in part and our faith weake and Gods graces but in small measure therefore we would continually feede on this heauenly nourishment to the end of our liues that thereby our knowledge may be increased our faith strengthned and all other graces confirmed and multiplied in vs. But if on the otherside we loath this heauenly Manna it is a manifest signe we neuer tasted thereof in truth or that our soules are exceeding sicke in sinne which maketh them that they cannot rellish this daintie and delicious foode and that we haue not knowledge faith or any grace begotten in vs neither that our selues are begotten vnto God For as the childe being begotten and conceiued doth presently draw nourishment from the mother and the bigger it waxeth the more it desireth till it come vnto perfect age and strength so as soone as the graces of Gods spirit are begotten in vs by the preaching of the word they draw nourishment from their spiritual mother the Church and the stronger they waxe in grace the more earnestly they desire a greater pittance till they become perfect men in Christ And therefore where there is no desire of this foode there is no regeneration nor new birth Gods word the food of our soules often to be receiued Moreouer the word of God is the foode of our soules whereby we are nourished and the graces of Gods spirit confirmed and increased in vs and therefore it is not sufficient to eate of this foode once or twice but continually euen as often as the Lord calleth vs to this spirituall banquet For as the body will waxe faint and quickly perish vnlesse that which wasteth away be continually supplied by nourishment so will the soule languish and waxe faint in spirituall graces vnlesse it be often nourished with this heauenly Manna Let not therefore Sathan perswade vs that seldome hearing of Gods word is sufficient whereas this banquet is often prouided for though in the time of scarcitie by the
still in the field then he can hope for after wheÌ„ he is carried away and clapt vp in prison and as he hath lesse meanes so also he hath lesse desire to escape after that by coÌ„tinuance of time his captiuitie is made more familiar vnto him and we commonly see that a bird as soone as shee is taken fluttereth and striueth to get away but after shee hath beene a while in the cage shee is content to stay there still though the doore be open and so it is in our spirituall thraldome at the first wee haue best meanes to escape and most desire also for after wee are inured to sathans captiuitie wee are content to remaine his bondslaues still And if wee desire to escape hee would more disdaine that wee should striue and oppose our selues against him after he hath long time had vs at commaund and ruled vs at his becke then when at the first we fell into this cruell slauerie § Sect. 4 Thirdly the longer that sinne hath dominion ouer vs the more it increaseth in strength 3. By continuance the strength of sinne increaseth and the more hardly it is subdued for it is the nature of sinne as soone as it is entertained to make way and roome for more and those worse then it self as wee may see in the example of Dauid for when hee was ouercome of idlenesse it made way for adulterie and adulterie for murther So Herod entertained incest and that opened a doore in his heart to let in murther and both these made open way for all hellish impietie so Iudas retayninge still his couetousnesse was mooued thereby to betray his maister and this sinne brought him first to desperation then to hange himselfe yea the Apostle Peter after that he ioyned himselfe in companie with the wicked seruantes of the more wicked high Priest at first was mooued hereby to denie his maister Matth. 26. and when hee had gone thus farre then hee denieth him againe with an oath and when hee had thus farre proceeded in the course of sinne hee maketh no conscience of redoubling his oathes cursing himselfe if hee knew the man so that the longer wee let sinne haue dominion in vs the more it will increase it selfe in strength and number till our heartes bee full of sinne and wickednesse As therefore those citizens were to bee accounted most foolish who when they saw an hundred enemies entred into the citie should deferre the beating of them out or killing of them till they had opened the gate to let in ten thousand more better armed and more strongly prouided thinking then to haue better opportunitie and more abilitie to giue them the repulse so alike foolish are those who finding it hard and defficult to subdue some few sinnes to which they are now giuen doe deferre it till the time to come when as they are increased in huge multituds imagining then to doe it with more ease Sinne it is the poyson of the soule as therfore poysons being drunke are presently to be cast vp againe otherwise they disperse themselues in the vaines and so going to the hart cause death so this poyson of sinne if it be long kept in vs it will disperse it selfe ouer the whole bodie and soule and seasing vpon the heart wil plung vs into euerlasting death and destruction Sinne it is an heauie burthen and vpon whomsoeuer it lieth it will presse them downe vnto hell as therefore the way to ease a man of his burthen is not to adde more vnto it but to cast it of so the way to ease vs of the heauie burthen of sinne is not to increase the waight by adding still more and more vnto it but by casting it of speedily for when by this continuall addition our sinnes are growne to an vnsupportable wayght they will sooner presse vs downe then we shall cast them of Fourthly the longer wee liue in sinne the more vnpleasant will vertue and godlinesse be vnto vs and the more wee are delighted in the fulfilling the lustes of the flesh the more bitter it wil be to mortifie them and to imbrace any strict course of sanctification seing these are contrary the one to the other he that hath long continued in darknesse cannot indure the light of the sunne hee that neuer tasted any thing but sweet and pleasant meats cannot abide to feed vpon those which are sowre and bitter hee that was borne and bred in hote countries is not able to brooke those which are cold and so those who haue accustomed themselues to sinne wil hardly be euer brought to imbrace vertue and godlinesse these being as contrarie one to another as light and darkenesse sweet and sower hote and cold especially considering that sinne is as delightful to the tast of a natural man as drink when hee is extreamely thirstie or meat when he is ready to pine for hunger § Sect. 5 Fiftly 5. Because the longer we delay the more we are disabled the longer we liue in our sins and deferre our coÌ„uersion vnto God the more are our vnderstandings darkned our wils peruerted our affections more corrupted our harts hardned and our consciences seared all the powers and faculties of our bodies and soules are more and more disabled for as the longer that sicknesse hath continued the more it weakneth the body maketh it vnfit for any worke or actioÌ„ so the longer sinne which is the sicknesse of the soule hath seased on vs the more vnable we are to shake it off and the weaker it maketh vs to performe any good actions When men at first fall into vnusuall sinnes their consciences checke them and they feare least the Lord will poure vpon them his heauie iudgements but when they haue committed the same sinnes againe and againe and yet are not punished then like theeues who hauing escaped after one robberie committed are ready to commit another so they hauing not tasted of Gods iudgements threatned thinke that they shall neuer be inflicted on them and therefore are readie to sinne againe vntill by long custome in sinning their hearts are hardned and their consciences seared as it were with a hote iron so as noâ—e without any checke or remorse yea with all pleasure and delight they cannot commit those sinnes which in former times they would haue trembled to haue entertained into their secrets thoughts § Sect. 6 Sixtly 6. Because the meanes grew vnessectuall by delayes the longer wee deferre our repentance the more vneffectuall will the meanes be of our conuersion for the word of God will either soften our hearts like waxe or harden them like clay either it wil be the sauour of life vnto life or the sauour of death to our deeper condemnation as is 2 Cor. 2.16 If it once goe out of Gods mouth it shall not returne vnto him voyde but it shall accomplish that which he will and it shall prosper in the thing whereto he sendeth it whether it be for the conuersion or hardening of those
commaundementes To which wee must answere that the worde of Christ is his gospell wherein hee promiseth euerlasting life to all that beleeue in him and bring forth the fruites of their faith in vnfained repentance as it appeareth Ioh. 5.38 where hee thus speaketh to the vnbeleeuing Iewes And his word saith he haue yee not abiding in you for whom he hath sent him yee beleeue not whereby it is manifest if Christs reasoning bee of sound consequence that those haue his word abiding in them who beleeue in him whom God hath sent euen our Lorde and Sauiour Iesus Christ So that we keepe the word of our Sauiour when wee beleeue in him resting and relying vpon him alone for our saluation and truely repent vs of our sins sorrowing and grieuing that by them we haue offended and displeased our louing God and mercifull father hating our sinnes because they are sinnes purposing and labouring to forsake them and indeuouring according to the measure of strength and grace receiued to serue the Lord in holinesse and newnesse of life And therefore if wee can find in our selues this faith and this repentance wee may vndoubtedly be assured notwithstanding our manifould falls and greate corruptions that we haue kept the word of Christ and therefore are giuen vnto him of the father and consequently that we are effectually called and shal be eternally glorified For it is the will of the father that whosoeuer beleeueth in his son Iesus Christ shoulde haue euerlasting life as our Sauiour testifieth Ioh. 6.40 As for our corruptions they shall bee washed away with the bloud of Christ and our imperfections shall bee couered with the rich robe of his perfect righteousnesse so that in him wee shall appeare perfect before Gods iudgment seate and there bee accepted as iust and righteous § Sect. 9 The third part of our effectuall calling is our vnion and communion with Christ Of the third part of our effectuall calling whereby he becommeth our head and wee his members of which whosoeuer can bee assured they need not to make any queston of their effectual calling but all those who are indued with faith are vnited vnto Christ for it is a propertie thereof to apply vnto our selues Christ and all his benefitts it is the hand of the soule whereby wee lay hould vpon Christ it is the mouth of the soule wherby we spiritually feed vpō him he that eateth his flesh and drinketh his bloud dwelleth in Christ and Christ in him as himselfe speaketh Ioh. 6.56 So also whosoeuer are indued with Gods spirit and haue submitted themselues to bee led and gouerned thereby they are ingrafted in the bodie of Christ for the spirit is the bloud of this vnion and therefore if wee can discerne the spirit of God in vs by any of the fruits thereof Gal. 5.22 wee may bee assured that wee are the members of Christ and consequently effectually called Lastly wee may be assured that wee are ingrafted in the bodie of Christ by our worke of saluation either appertaining to Gods seruice or christian righteousnesse towards our neighbour for it is impossible that wee shoulde bring foorth any ripe grapes of godlinesse if wee were notingrafted in the true vine Iesus Christ as himselfe affirmeth Ioh. 15.4 Abide in mee and I in you as the branch cannot beare fruite of it selfe except it abide in the vine no more can yee except yee abide in mee 5. I am the vine ye are the branches hee that abideth in me and I in him the same bringeth forth much fruites for without mee yee can doe nothing And therefore if wee make conscience of our wayes and exercise our selues in some measure in those good workes which the Lorde hath commaunded in obedience to his will and to this end that his name may be glorified wee may assure our selues that wee are ingrafted into the true vine Christ Iesus for of our selues we are altogether vnfruitfull and could doe nothing § Sect. 10 But here Sathan will obiect that this argument maketh against our selues That we may be vnited vnto Christ though we alwaies bring forth small fruits and sometime no fruites for we thereby make it manifest that we are not ingrafted into Christ because our fruites of holinesse and righteousnesse are commonly exceeding small and sometimes none at al wheras the liuely branches of this vine are exceeding fruitfull and abundant in good workes To which we are to answere that all the branches of the vine do not bring forth fruits in like aboundance but some more and some lesse and yet notwithstanding this doth not proue that these are not true branches as well as the other although they receiue lesse sappe and liuely iuyce from the roote and stocke and so also it is in this mysticall vine if the branches be not altogeather barren and fruitlesse though their fruites be not in so greate aboundance yet if it bee right and of the same nature with the other they may assure themselues that they also are liuely branches of the true vine Iesus Christ neither is the quātity nūber of our fruits so much in this regard to be respected for if according to the quātitie of sap goodiuice which we receiue frō our root we bring forth fruit that is if according to that measure of grace giftes of Gods holy spirit which our sauiour Christ hath bestowed vpon vs we spend our liues in Gods seruice which himselfe hath commaunded to the end that we may glorifie his holy name we may assure our selues that we are true branches of this vine which our Sauiour will purge and prune that wee may bringe forth more fruites as he hath promised Ioh. 15.2 moreouer whereas Sathan obiecteth that wee are not branches of this vine because at some times wee can shew no fruits wee are to answere that as the earthly vine hath not alwayes grapes no not so much as leaues vpon it and yet notwithstanding it liueth receiuing nourishment from the roote and bringeth forth fruit in due time and season so that the braunches of this misticall vine are some time without the fruites of good workes yea haue not so much to bee seene vpon them as the faire greene leaues of an outward profession as it is most vsuall when as they are throughly nypped with the could winter of tentations and haue all their beautie blasted and blowne away with the boysterous blasts of sathans fierce incounters and yet at the same time they receiue the sapp iuyce and vertue of Gods spirit from their roote Iesus Christ by which they seeming dead doe liue and receiue nourishment vntill at Gods good pleasure the comfortable beames of his loue and fauour do shine vpon them with which their frozen hartes being throughly warmed doe againe bring forth not onely the leaues of profession but also the ripe fruits of godlinesse and righteousnesse and therefore though presently in such cases wee haue no fruites to shewe yet let not Sathan perswade vs that
his iustification So Rom. 4.2 Rom. 4.2 If Abraham were iustified by works he had wherein to reioyce but not with God and ver 3. and ver 3.4 Abraham beleeued God and it was counted vnto him for righteousnesse 4. Now to him that worketh the wages is not counted by fauour but by debt 5. But to him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse § Sect. 6 And so much cōcerning the testimonies of scripture which manifestly proue that we are not iustified by our works Reasons to proue that w◠are not iustified by our workes Rom. 8.1.33 34. The reasons which may be brought to the same purpose are exceeding many but I wil briefly touch some few only First iustification is manifestly opposed to cōdemnation they are both iudiciall words vsed in ciuill courts therefore to be vnderstood both iudicially not after a diuers maner But to condēne signifieth not to infuse any fault or crime in to the person cōdēned but to pronoūce him guiltie faulty And therfore to iustifie signifieth not to infuse righteousnes into the person iustified but to declare pronoūce repute him as iust righteous Secondly by the same meanes whereby we obtaine the remission of our sins we are also iustified made righteous but wee obtaine the remission of our sinnes not for our workes or inhaerent righteousnes or any vertue that is in our selues but by and for the alone merites obedience and full satisfaction of Christ apprehended and applyed vnto vs by a liuely faith as appeareth Rom. 3.25 And therefore by this meanes alone we are also iustified Rom. 3.25 Thirdly whosoeuer are iustified freely by grace they are not iustified by their owne merits works or inhaerent righteousnesse Rō 3.23.24 but the scriptures testifie that all the faithfull are iustified freely by Gods grace as appeareth Rom. 3.23.24 All haue sinned and are depriued of the glorie of God Eph. 1.7 2.8 And are iustified freely by his grace through the redemption that is in Christ Iesus So Eph. 1.7 By whom we haue redemptiō through his bloud euen the forgiuenesse of sinnes according to his rich grace Tit. 3.5.7 and 2.8 By grace are you saued through faith and that not of your selues it is the gift of God and Tit. 3. not by the works of righteousnesse which we had done but according to his mercy he saued vs c. 7. That we being iustified by his grace should be made heires according to hope of eternall life And therefore none are iustified by their owne merits workes or inhaerent righteousnesse Lastly the apostle Paul himselfe gathereth many absurdities which would follow this doctrine of iustificatiō by works first that our faith should bee vaine and the promisse of God voide Rom. 4.14 Rom. 4.14 Secondly that Christ Iesus should die in vaine if we haue righteousnesse by the law Gal. 2.21 Gal. 2.21 Thirdly that wee should haue cause of boasting and glorying in our selues Eph. 2.9 Eph. 2.9 for if a man were iustified by his owne inhaerent righteousnesse hee should haue whereof to glory and so God should be robbed of the whole praise of our saluation Rom. 4.2 Rom. 4.2 But the Lord of purpose hath iustified vs freely of his grace and not for our workes and inha rent righteousnes that all glorying in our selues might be excluded as appeareth Rom. 3.27 Eph 2.9 Rom. 3.27 Eph. 2.9 Fourthly it would follow hereupon that we should still be vnder the curse of the law which is denoūced against all who continue not in all that is written in the booke of the law to do them as the Apostle reasoneth Gal. 3.10 Gal. 3.10 Fiftly that the obedience and satisfaction of Christ should be maymed and imperfect vnlesse it were patched vp with our owne righteousnesse the contrary whereof the Apostle affirmeth Heb. 7.25 namely that hee is able perfectly to saue all them who come vnto God by him Lastly Heb. 7.25 hereupon it would follow that wee should continually wauer in doubting in respect of our manifold corruptions and imperfect righteousnesse and should haue our soules depriued of that peace of conscience which followeth iustification by faith as it is Rom. 5.1 Rom. 5.1 Lastly with the Iewes we shall bring our selues into most certaine daūger of being reiected and cast of from being the people and Church of God if with them we goe about to stablish our owne righteousnesse in the meane time not submitting our selues to the righteousnesse of God Rom. 10.4.6 which is of faith in Iesus Christ as it is Rom. 10.4.6 CHAP. L. That faith alone iustifieth § Sect. 1 ANd thus much concerning the first point How it is to be vnderstood that faith alone iustifieth namely that wee are nor iustified by workes the second is that we are iustified by faith alone whereby we are not to vnderstand that faith by it owne vertue or as it is a facultie habite worke or action in vs doth iustifie vs but as it is the alone instrument whereby we doe apprehend apply vnto vs Christ Iesus his righteousnesse obedience by which onely righteousnesse which is out of our selues in Christ as the proper subiect thereof being offered in the word and Sacraments and applied by faith we are iustified in Gods sight Phil. 2.9 as appeareth Phil. 2.9 Secondly whereas we say that faith alone iustifieth we do not vnderstand such a faith as is alone without workes charitie and other sanctifying graces which were nothing els but imaginarie dead and but as it were a carkase of faith which breatheth not but that amongst all other graces vertues faculties of the soule faith alone and not any of thē is the instrument whereby we apply Christ Iesus vnto vs who being thus applied doth iustifie vs. That though workes do not iustifie vs yet they are necessarily required as fruits of our iustification Otherwise we affirme that other graces of Gods spirit and euen good workes which is a fruite of them all doe necessarily accōpany our iustification not as instruments or causes thereof but as inseparable effects and fruits thereof So that howsoeuer we exclude workes from the act of iustifying yet wee necessarily require them in the subiect or person iustified we affirme that faith alone iustifieth but wee denie that such a faith which is alone doth iustifie vs we maintaine that we are iustified by faith alone without works but with all we affirme that faith which is without workes doth not iustifie vs as being dead false and imaginarie This may bee made plaine by some similitudes to the being of an honest man there is necessarily required honest actions not as causes but as effects neither are his honest actions the cause of his honesty but his honesty the cause of his honest actions to a liuing man there is necessarily required as well breathing which is an action or effect
cause of our mortification which is the vertue and efficacie of Christs death and buriall Rom. 6.4.5 communicated and applied vnto vs by the spirit of God whereby wee are ingrafted into the body of Christ and so made partakers of the power and vertue of Christs death which being deriued vnto vs doth not onely take away the guilt and punishment of sinne but also doth mortifie and kill our naturall corruptions which heretofore wholy ruled and ouerswaied vs. Secondly the forme manner and progresse of this worke is here expressed namely the weakning subduing and killing of our corruption by little and little so that this worke is not perfected at once and in an instant but by degrees first it is weakned and the power thereof somewhat abated so as though it beare sway in vs yet it doth not wholy ouerrule vs without resistance as it was vsed to doe in the time of our ignorance then being further enabled by vertue of Gods spirit working in vs we preuaile against it so that though it often rebell yet doe we subdue it and obtaine victorie Lastly obtaining a greater measure of the spirit we mortifie and kill it that is though we doe not vtterly depriue it of life and motion yet we giue it such a deadly wound that it neuer recouereth his former strength but still pineth and languisheth till with the death of the bodie it also dieth and is wholy abolished Now whilest it is in this consumption and neere vnto death hauing a long time before been weake oftentimes it seemeth to recouer strength and to offer some violence vnto the regenerat part but this must not discourage vs as though now it were on the mending hand and like to be restored to it former health and strength for as it fareth with those that lie vpon their deathbead so it is with our sicke flesh and the corruptions thereof after that nature seemeth spent and the power thereof wholy decayed oftentimes falling into some grieuous fit wherein there is a fight betweene life and death their strength seemeth redoubled and farre greater than euer it was but bee of good comfort it is no signe of health but a pange of death which neare approacheth And thus you see the death of sinne and our naturall corruption Now as in the death of the body there is a certaine progresse therein namely when the dead carcase is also buried so also there is not only a death of sinne Rom. 6.4 Col. 2.12 and 3.3.5 but also a buriall the which is wrought by the vertue of Christs buriall applied vnto vs by Gods spirit whereby it commeth to passe that sinne which is already slaine and dead doth so remaine and continue so that this buriall of sinne is nothing else but the further progresse and continuance of our mortification Of this the Apostle speaketh Rom. 6.4 Rom. 6.4 We are buried then with him by baptisme into his death c. So Col. 2.12 § Sect. 3 And thus haue I shewed what our mortification is That the worke of mortification is hard and necessarie which as it is a worke most hard so also most necessary the difficulty appeareth by the name which is borrowed from the practise of Chirurgeons who before they cut off any member doe first mortifie it that after they may take it away with lesse sense of paine And this is implyed by our Sauiour Christ whereas hee inioyneth vs if our right hand or eye offend vs to cut it off and plucke it out and plainely expressed by the Apostle Paul Col. 3.5 Mortifie therefore your members which are in the earth fornication vncleanenesse Col. 3.5 the inordinate affection euill concupiscence and couetousnesse c. where calling these sinnes by the name of members he intimateth thus much that they are as deare vnto vs as the members of our body and also that it is as vnpleasant and painefull vnto vs to forsake our naturall corruptions as to be depriued of the hand eye or foote But though this worke be most hard yet it is most necessary for the best things that are in the flesh and vnregenerate part euen the wisedome thereof is death and enmitie against God Rom. 8.6 7 8. because it is not subiect to the lawe of God neither in deede can be Rom. 8.6 7. neither can we doe any thing pleasing vnto God so long as we are in the flesh as it is verse 8. Lastly if we liue after the flesh we shall dye euen the euerlasting death of body and soule but if wee mortifie the deeds of the body by the spirit wee shall liue euen the life of holinesse and righteousnesse vpon earth and the life of glory and eternall happinesse in Gods kingdome And therefore if it be necessary to be in amitie with God whose louing kindnesse is better than life Psalm 63.4 or to performe obedience vnto the lawe of God or to doe any thing pleasing in his sight or to escape death and damnation or to inioy life and eternall saluation then is it also necessarie to mortifie the flesh and the lusts thereof how hard and vnpleasant soeuer this worke seemeth vnto vs. So that the difficulty must not discourage vs but rather double our diligence and because it is a paine intollerable to part with our sinnes so long as they remaine like liuely members of the body of our flesh therefore as Chirurgians to make the paine tollerable to the patient doe first vse meanes to mortifie themember which they purpose to cut off so let vs vse all good meanes to weaken the strength of sinne and to mortifie our carnall affections and then we shall suffer them to be quite cut off and taken from vs without any extraordinarie passion or sense of paine § Sect. 4 And so much concerning our mortification Of Viuification what it is and the causes thereof wherein the spirit of God communicating and applying vnto vs the vertue and efficacie of Christs resurrection doth raise vs vp from the death of sinne to holinesse and newnesse of life The cause of our viuification is the vertue and efficacie of Christs resurrection applied vnto vs by Gods spirit the which vertue flowing from his deitie was first powerfull in his owne flesh raising it out of graue and giuing it victorie ouer sinne and death and being deriued from our head and communicated vnto vs who are members of his body it doth also reuiue vs who were dead in our sinnes and inableth vs to leade a new life in holinesse and righteousnesse according to the rule of Gods word This appeareth Rom. 6.4 where he saith that we are buried with him by baptisme into his death that like as Christ was raised vp from the dead by the glory of the father so we also should walke in newnesse of life Phili 3.10.11 So Philip. 3.10 11. where Paul desireth not onely to bee clothed with the righteousnesse of Christ applied by faith for his iustification but also to know and
arme our selues against aduersitie howsoeuer by the grace and blessing of God aduersitie the worlds churlish sonne oftentimes worketh these good effects yet in it selfe it is a temptation and that a strong one to draw vs from God by causing vs to murmure and repine yea as Sathan said of Iob to curse God to his face to enuie all who seeme vnto vs more happie then our selues to despaire of Gods mercie and to vse vnlawfull meanes that thereby we may better our estate And therefore it behoueth vs to arme our selues against the violence of this enemie also least building our houses vpon the sands of securitie they be ouerturned when the winds of afflictions and floods of aduersitie and persecution blow and beate against vs. And to this end we are to remember first that these fatherly corrections are euident testimonies to assure vs that we are not bastards but Gods deare children whom he gently chastiseth that wee may not be destroyed with the world Heb. 12.6 7 8. that now Christ hath chosen vs out of the world seeing the world hateth vs Ioh. 15.19 that now wee are the friends of God when the world Sathans eldest sonne becommeth our enemie for so long as we are of the world the world loueth vs for it loueth her owne Secondly let vs continually remember the recompence of reward then shal we with Moses volūtarily chuse rather to suffer aduersitie with the people of God Heb. 11.25.26 than to enioy the pleasures of sin for a season esteeming the rebuke of Christ greater riches than the treasures of Egypt as it is Heb. 11.25 26. Thē shall we endure to be tried and purified in the fornace of afflictions if we know that after we are found to be pure gold the Lord will lay vs vp in his treasurie of euerlasting happines Lastly let vs remember that eternall blessednesse is promised to those that mourne with a godly sorrow and eternal woe denounced against those who pamper themselues with worldly delights Matth. 5.4.10 Matth. 5.4 Blessed are they that mourne for they shall be comforted So vers 10. Blessed are they which suffer persecution for righteousnes sake for theirs is the kingdome of heauen Luk. 6.21.25 Luk. 6.21 Blessed are ye which hunger now for ye shall be satisfied blessed are ye that weepe now for ye shall laugh And vers 25. Woe be vnto you that are full for ye shall hunger woe vnto you that now laugh for ye shall waile and weepe And least the tediousnesse of our troubles should discourage vs or the waight of them presse vs downe the Apostle telleth vs that they are but light and momentanie causing notwithstanding vnto vs a farre most excellent and eternall waight of glorie 2. Cor. 4.17 2. Cor. 4.17 Why therefore should this little spot of foule way cause vs to stand still or goe out of our course which leadeth to euerlasting happines CHAP. VII Of the flesh and the strength thereof § Sect. 1 ANd so much concerning the world The second enemie which assisteth Sathan against vs is the flesh which is that inborne traytor which wee nourishing in our selues doth opē a gate in our soules into which Sathan and the world may easily send whole troupes of temptations to enter and surprize vs. By the flesh we are not to vnderstand the bodie alone and the flesh thereof VVhat the flesh is but that corruption of nature which hath defiled both bodie and soule being spread and mixed with euery part of both euen as the light is mingled with darknes in the twilight or dawning of the day whereby wee are made prone to all sinne and readie to entertaine all temptations which promise the satisfying of any of the lusts thereof This secret traytor conspiring with Sathan and the world to worke our destruction doth entertaine and further all their temptations it fighteth and lusteth against the spirit it rebelleth against the law of our mindes and leadeth vs captiue to the law of sinne it hindreth vs from doing the good we would and maketh vs commit the euill which wee hate as it is notably set downe Rom. 7. So Gal. 5.17 Rom. 7. Galat. 5.17 The flesh lusteth against the spirit and the spirit against the flesh and these are contrarie the one to the other so that ye cannot doe the same things that ye would This enemie the holy Ghost in the Scriptures deciphereth by diuers names for it is called the old man the old Adam the earthly carnall and naturall man the sinne which is inherent and dwelleth in vs the adioyning euill the law of the members the lusts of the flesh which fight against the soule by all which is signified our corruption of nature which is deriued from our first parents whereby wee are made backward vnto all good and prone vnto all euill vnapt to entertaine any good motions of Gods spirit but most readie to receiue and imbrace all the suggestions and temptations of the world and the diuell as the waxe the print of the seale or the tindar fire And this the Apostle Iames sheweth chap. 1.14 Euery man is tempted when he is drawne away by his owne concupiscence and is enticed Iam. 1.14.15 15. Then when lust hath conceiued it bringeth foorth sinne and sinne when it is finished bringeth foorth death So that as Sathan is the father so the flesh is the mother of sinne which receiuing Sathans temptations as it were into a fruitfull wombe doth conceiue nourish and bring forth sinne which no sooner is borne but like a deadly stinging serpent it bringeth death to bodie and soule vnlesse the poyson thereof be ouercome and taken away by the precious bloud of Christ § Sect. 2 And thus you see what the flesh is The treacherie of the flesh and how it conspireth with Sathan in seeking our destruction whereby appeareth the treacherie and dangerousnes of this our enemie The treacherie thereof is hereby manifest in that being in outward shew a deare friend and more neere than an alter idem another selfe it notwithstanding aideth Sathan to our owne ouorthrow So as wee may complaine with Dauid Psal 41.9 My familiar friend whom I trusted Psal 41 9. which did eate my bread hath lift vp the heele against me For this Iudas which daily followeth vs and eateth drinketh and sleepeth with vs doth betray vs into the hands of those enemies who seeke our life and that when it seemeth louingly and kindly to kisse vs. And as it is most treacherous so also most dangerous and hard to be ouercome for as much as it is in our self and the greatest part of our selfe and therefore we cannot forsake it vnlesse we forsake our selues Mark 8.34 That the flesh is a most dangerous enemie we cannot fight against it vnlesse we raise intestine and ciuill warres in our owne bowels we cannot vanquish it vnlesse wee subdue our selues and if we seeke to runne away from it wee might as easily flee
from our owne shadowes yea from our selues for wee carrie it in our owne bosomes How hard therefore is this enemie to be ouercome how dangerous and irksome must this fight needs be wherein our selues must be enemie to our selues So that we cannot obtaine the victorie vnlesse we be ouercome we cannot be sure of life vnlesse we mortifie and kill our greatest part we cannot sustaine our selues but we nourish our enemie we cannot famish our enemie but we our selues shall pine with hunger Who would not thinke the estate of those citizens to be most dangerous who being besieged by forraine forces harbour amongst them more traytors which are hourely in readines to open the gates and betray the citie into their enemies hands than true subiects and loyall citizens to stand in their defence But this is our case we are besieged with forraine forces the world and the diuell and we nourish in vs secret traytors euen the flesh with whole legions of the lusts thereof which are continually readie to open the gates of our soules euen our senses of seeing hearing touching tasting smelling whereby whole troupes of temptations enter and surprize vs. § Sect. 3 How the flesh is to be weakned The consideration whereof should make vs most watchfully to stand vpon our guard and to vse such Christian policie to withstand our enemies and preuent their treacherous attempts as true-hearted citizens would vse in the like case who if they were besieged with forraine forces and knew that they harboured traytors who sought all opportunities of betraying their citie into their enemies hand they would if they were strong enough lay hand on them draw them to the place of iudgement condemne and put them to death but if they found them too great and strong a partie then they would vse all good policie to make them weaker by depriuing them of their foode and prouision weapons armour and munition and all other meanes wherein consisted their chiefe strength and then they would set vpon them being thus disabled and proceede in the course of iustice before mentioned so we being in continuall danger to haue the citie of our soules sacked through the treacherousnes of our flesh must if wee be strong enough and powerfull through Gods spirit mortifie kill and abolish the flesh and the lusts thereof but if we finde the spirit weake and the flesh strong we are to disable it by fasting and watchfulnes in prayer by withdrawing from it the foode with which it is nourished that is voluptuous pleasures and worldly delights but especially being weake in our selues wee are to implore the aide and assistance of Gods spirit whereby we may be strengthened and enabled to subdue and mortifie the lusts of the flesh 1. Pet. 2.11 which rebell and fight against our soules being assured by Gods mercifull promise that if we aske and desire his spirit he will giue it vs Luk. 11.13 Luk. 11.13 and hauing the spirit of God to assist vs we shall be sure of victorie But if in steede of mortifying and taming the flesh and the lusts thereof wee pamper them like Epicures with all voluptuous delights Pro. 24.21 wee shall but strengthen our enemies to cut our owne throtes if wee delicately bring vp this seruant which we should vse as a slaue at length it will be not onely as our sonne but a tyrannous Lord and master which will binde vs hand and foote in the fetters of sinne and cast vs into the prison of hell What follie therefore is it to nourish and arme our enemie to our owne destruction CHAP. VIII Of Sathans policie § Sect. 1 ANd thus much of the flesh which is the second enemie that ioyneth with Sathan in working our destruction and thus much also concerning the first part of our enemies power which consisteth in the strength either of himself or of his aides now we are to consider of the second part which consisteth in his warlike policie and skill in imploying this his strength to his best aduantage If our enemie had great strength and yet wanted policie he might the more easily be resisted and the sooner vanquished for strength without wit is like a giant without eyes But as our enemie is exceeding strong so is hee also no lesse subtill and politike in imploying all his strength to his best aduantage and therefore as in regard of his strength he is called in the Scriptures a lion and a mightie dragon so in respect of his subtiltie and wilines he is called a serpent yea an old serpent which being the subtillest of beasts hath his craft redoubled by his age and experience Apoc. 12.9 Apoc. 12.9 and hereof he is called in the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie vnto vs his great knowledge No marueile therefore though Sathan should be an expert souldier seeing he is not onely of wonderfull strength but also of great knowledge by creation which though in respect of good things it was much decreased by his fall yet in sleights and stratagems it is much increased by his long experience from the beginning of the world euen almost sixe thousand yeeres which is sufficient to make one wise that is by nature foolish and simple and therefore much more Sathan who is by nature very politike being also a spirit and hereby fit to diue as it were into the secrets of nature and with incredible swiftnes to passe from place to place readie to intrude himselfe into all companies secretly and to learne the nature qualities and dispositions of al men against whom he fighteth And though he cannot know our thoughts directly and certainly for this is proper to God alone to bee the searcher of hearts yet he hath such intelligence from our affections lusts inclinations and outward actions that hee can shrewdly gesse at them if he doe but a while keepe vs companie and see our disposition and conuersation So that wee cannot giue Sathan the least aduantage but he is readie to take it and make vse thereof to our ouerthrow we can lay no plot against him but he discerneth it and is readie to preuent it And therefore in this respect our state is like the king of Arams 2. King 6.12 2. King 6.12 for Sathan our enemie knoweth all our counsailes and consultations which wee take and hold in our most secret chambers § Sect. 2 And thus you see what Sathans policie is How we may defeate Sathans policie against which we must oppose no lesse wisedome and skill if wee will haue the victorie Whereas therefore wee are foolish by nature or wilie to beguile our selues that wisedome which we haue naturally being worldly and carnall which is enmitie against God Rom. 8.7 Rom. 8.7 and therefore more fit to betray vs into the hands of our enemie than to defend vs from him it behooueth vs to goe out of our selues into the Lords treasurie of wisedome and there to furnish vs with such spirituall sauing wisedome as shall be
despaire of victorie Sathan shall not neede to fight against vs for we will ouercome our selues fainting before the fight and casting away our weapons as soone as Sathan doth but muster his forces and march against vs. And therefore let vs so much feare the temptations as that we doe not securely contemne them and not so much feare them as that we should despaire of victorie let vs feare them so much as that thereby we be stirred vp with more care diligence to resist and ouercome them but not somuch as that we should cowardly faint distrusting Gods helpe let vs feare them in respect of our weaknes and their violence but let vs boldly striue against them trusting in Gods almightie power merciful promises of his aide and assistance being hereby assured of certaine victorie § Sect. 7 Lastly The ninth meanes to obiect Christ against all temptations Matth. 9.13 Esa 53.5 if we would withstand Sathā we must obiect our Sauiour Christ against al his temptations for if we apply him vnto vs by a liuely faith he will be our sheeld and buckler to defend vs from all Sathans blowes For example if Sathan tell vs that we are miserable sinners and therfore in the state of damnation we are to answere that our Sauiour Christ came into the world to saue sinners that he was wounded for our transgressions broken for our iniquities c. and with his stripes we are healed and so he which knew no sin 2. Cor. 5.21 was made sin for vs that we might be made the righteousnes of God in him If he say that we are subiect to the curse of the law Galat. 3.13 we are to answere that Christ hath redeemed vs frō the curse of the law when he was made a curse for vs. If he obiect that we are subiect to Gods wrath we are to tell him that Christ did beare his fathers displeasure that he might make our peace Col. 1.21.22 and whereas we were strangers and enemies because our minds were set on euill works he hath now reconciled vs in the body of his flesh through death If he tell vs that we are his bondslaues we are to answere that we were so indeede in time past but our Sauiour christ hath paied vnto his father the price of our redemption 1. Cor. 1.30 hath set vs free If he affirme that we are vniust and therefore shall be condemned before Gods iudgment seate we are to answere that Christ who was innocent was condemned that we who are guiltie might be acquitted that though we are wicked in our selues yet we are most iust being clothed with his righteousnes that he that came to saue vs shall come to iudge vs and therefore we neede not doubt of mercie if wee pleade his merits forsaking the plea of our owne righteousnesse and renouncing all selfe confidence If he say that we shall be held captiue of death and neuer rise to take possession of our heauenly inheritance we are to answere that our Sauiour Christ hath broken the bonds of death and led captiuitie captiue that he is risen againe being the first fruites of them that slept Ioh. 14.2 and is ascended into heauen to prepare vs a place there If he obiect that Christ and all his benefits doe not appertaine vnto vs for euery man shall liue by his owne righteousnes Ezech. 18. and the soule that sinneth shall die the death we are to answere that by the spirit of God and a liuely faith Christ is become our head and we his members so that he is ours and we his and our sins he hath taken vpon him bestowed on vs his righteousnes he is become our husband and we his spouse and therfore as he hath cōmunicated himself vnto vs so likewise al his benefits his merits righteousnes sanctificatiō euerlasting happines § Sect. 8 But if Sathan will not thus be answered we are not to entertaine any further disputation with him but to send him to our Sauiour Christ who hath taken vpon him to be not onely our redeemer and our mediator and intercessor vnto God his father That to auoyde Sathans importunitie we must leaue to dispute with him and send him to our aduocate 1. Ioh. 2.1 but also our aduocate to pleade our cause and to answere all suites made against vs both by Gods iustice and the handwriting of the law and also by Sathan and all his adherents as it is 1. Ioh. 2.1 Seeing therefore our Sauiour Christ who is the wisedome of his father hath taken vpon him the defence of our cause in all our suites let not vs our selues be ouer busie in disputing with this wrangling sophister but send him for an answere to our Sauiour Christ who hath fully satisfied his fathers iustice in all which it had against vs and cancelled the handwriting of the law whereby we were obliged and bound and therefore much more able is he to answere al accusations which this cauelling accuser hath against vs. Neither are we to doubt but that our Sauiour will be our aduocate to pleade our cause especially considering that it doth principally concerne himselfe and his owne glorie and sufficiencie For the questions and causes controuersall betweene vs and Sathan are not about our owne worthinesse merits righteousnes and satissactions all which we renounce and cast away from vs as polluted cloutes in respect of being any causes of our iustification and saluation but concerning Christs righteousnes merit and the sufficiencie and efficacie of his death and obedience for the saluation of al repentant sinners which do apply them vnto themselues by a liuely faith and therefore we may assure our selues he wil defend his owne cause against all Sathans obiections and imputations § Sect. 9 But if Sathan continue his importunitie If we will auoide Sathans importunitie we must imploy our selues in holy exercises and will admit of no answere we are as much as in vs lieth to banish his temptations out of our mindes and not to thinke and meditate on them and to this end we are continually to exercise our selues in feruent prayer desiring the Lords gracious assistance whereby wee may be enabled to withstand all the assaults of our enemie as also to heare reade and meditate in Gods word and diligently to vse holy conferences with our christian brethren and painfully to imploy our selues in the workes of our callings that so we may haue no leasure to entertaine Sathans temptations For as a vessell which is alreadie full can receiue no more and whatsoeuer is powred thereinto spilleth vpon the ground so when our mindes are replenished with holy thoughts and occupied in godly and honest exercises there is no roome left for Sathans suggestions and therefore as soone as they offer to enter we presently reiect them Whereas on the other side if we spend our times in idlenes and doe not diligently exercise our selues in the duties of christianitie and of our seuerall
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
as if he should come to a man who hath endured much and tedious sicknesse and should say vnto him thou diddest imagine thy selfe awhile agoe very beautifull and exceeding strong but thou wast much deceiued for if thou lookest in a glasse thou shalt presently perceaue that thou art leane pale and deformed and if thou makest triall of thy strength thou shalt finde that it is scarce sufficient to sustaine the waight of thine owne body Now who would not deride such fond reasoning who could not easily answere that iudgement is not to be taken of the beautie and strength of the bodie in the time of sicknes but in the time of health but this is the very like case and thus sottishly doth Sathan conclude or rather delude Gods children in the time of temptation for he sayeth thus vnto them thou diddest perswade thy selfe that thou art the childe of God and in his loue and fauour that thou art indued with faith patience and other graces and daily increasest in them but now thou art come to the triall it proueth farre otherwise for thy faith is turned into doubting or infidelitie and thy patience to impatiencie and therefore there is no likelyhoode that thou art beloued of God for then thou wouldest profit by afflictions and increase in grace and strength whereas thou bewrayest nothing but thy manifould corruptions But we are to know that we are not to iudge of our grace and strength in the time of temptation and of the spirituall conflict when as our soules are grieuously sicke with the sense of sinne and apprehension of Gods heauie displeasure incurred thereby when as the fire of Gods spirit is couered with the ashes of our corruptions and the fruites and graces thereof nipped with the coulde winter and boysterous blasts of temptations but we are to looke into our selues when the fit is past and the conflict ended and then shall we finde our patience by experience of Gods loue confirmed our faith renewed all other graces strengthened and increased and then shall we clearâ—â—y discerne the bright beames of Gods loue and fauour shining vpon vs when the cloudes of temptation are past away which did hide them from vs. § Sect. 8 That Gods deaâ—â— children in gâ—eiuous temptations shew impatiencie and vtter someâ—â—â—â— inconsiderate speeches But if in the time of triall and temptation we iudge according to our present sense and feeling we must needes be deceiued for it cannot be denied but that euen the deare children of God who haue receiued a great measure of grace when the hand of God is vpon them doe doubt of his loue and fauour and when they are grieuously afflicted doe bewray their corruption and shew their impatience by vttering inconsiderate speeches for while we continue in this life we haue the reliques of sinne hanging on vs and we are partly flesh and partly spirit yea the flesh is the stronger part and therefore it is no maruaile if the flesh being pinched in the time of temptation doth complaine and being launced deepely with the rasor of sharpe afflictions doth cry out for paine complaining of the Surgeon that he dealeth too rigorously with him And if men through bodily sicknes haue their iudgements blinded their vnderstanding dasled and misled their memorie ouerthrowne so that they can put no difference betweene their friends and their enemies but euen raile vpon those whom in the time of their health they dearely loued and thinke none so much their enemie as their physition rauing and inconsiderately speaking they know not what what wonder is it if the like effects follow the sicknesse of the soule when it is as it were set vpon the racke pressed with the burthen of sinne and tormented with the apprehension of Gods anger considering that these kinde of afflictions are faire more grieous and without comparison more intollerable Pro. 28.14 for a man may sustaine his infirmities but a wounded spirit who can beare as it is Pro. 28.14 What meruaile then is it if they take God for their enemie when they feele his sharpe medicines though in truth he be their louing Phisition who by this meanes cureth them of their diseases of sinne and corruption what wonder is it if they vtter rauing speeches when the sense of paine presseth them so sore how is it possible but that they should doubt of Gods gracious loue and fauour when as they presently taste of nothing but his rigor and iustice § Sect. 9 Example to cleere the former point Iam. 5.11 We must not therefore iudge of our state while the crosse is vpon vs for so should we condemne the generation of the iust to be most wicked then should we imagine those who haue excelled in patience to be most wayward and impatience Looke vpon Job who is renowned for patience and you shall sinde that while the hand of God was vpon him he bewrayeth the corruption of the flesh and sheweth notable impatiencie cussing the day of his natiuitie and wishing that he had neuer been borne or else that he had presently after his birth been swallowed vp in the lawes of death Iob. 3 6.8.9.10 Iob. 3. So chap. 6.8.9 he thus crieth out like a man vtterly desperat O that I might haue my desire and that God would graunt me the thing that I lung for 9. That is that God would destroy me that he would let his hand goe and cut me off 10. Then should I yet haue some comfort though I burne with sorrow let him not spare c. Where Iob seemeth to deale with God as a condemned malefactor with a iust seuere iudge who seeing the anger of the iudge incensed against him for his crime hath no hope that he can by intreatie and perswasions mooue him to reuoke his sentence of death and therefore onely desireth a mitigation of the tortures and that he may quickly be dispatched and ridde out of his paine nam misericordae genus est citò occidere it is a kinde of mercie to be speedie in execution So Iob hauing no hope to be freed from his miseries desireth onely this fauour at Gods hands that he would not as it were corment him peece meale but make a quicke dispatch of him by laying on a greater waight of afflictions till by their vnsupportable burthen the breath were pressed out of his body And chap. 10.18 Iob. 10.18 Wherefore hast thou brought me out of the wombe Oh that I had perished and that none eye had seene me 19. And that I were as I had not been but brought from the wombe to the graue Looke vpon the Prophet Dauid who was a man according to Gods owne heart endued with a stedfast faith and constant patience and you shall perceiue that Gods loue and the graces of Gods spirit in him were so shadowed with the grieuousnesse of his present afflictions that he could not discerne them For he complaineth like a man vtterly cast off and reiected of God Psal 88.14 Lord
why dost thou reiect my soule Psal 88.14 and hidest thy face from me 16. Thine indignation is gone ouer me and thy feare hath cut me off 77.8.9 The like complaint he taketh vp Psal 77.8.9.10 Neither had the Prophet in these times alwaies the spirit of supplication and prayer but sometime the grieuousnesse of his paine did shut his mouth so as he could not confesse his sinne Psal 32.3.4 nor humble himselfe before his God though through the waight of affliction his bones were consumed and he roared for griefe all the day long as appeareth Psalm 32.3.4 So Ieremie seeing the word of God contemned Ierem. 20.14.15.18 and himselfe who was Gods ambassador despised could not beare it but bursteth out into great impaciencie cursing the day of his birth and euen the man that brought newes thereof to his father because he was borne to see labour and sorrow and that his daies should be consumed with shame Ierem. 20.14 15.18 If therefore we iudge of Iob Dauid and Ieremie acording to their outward behauiour and their owne inward feeling in the time of afflictions and in the combate of temptations we should thinke them voyde of faith impatience and destitute of all assurance and hope of Gods loue and fauour but the Scriptures teach vs otherwise propounding them vnto vs as patternes of patience and true godlinesse and themselues also at other times doe shew their singular faith patience and the rest of the graces of Gods spirit Seeing then this is not our case alone but the state of Gods dearest children let vs not beleeue the tempter telling vs that we are not Gods children because we see not Gods graces so plainely in the time of temptation and triall but contrariwise bewray our impatiencie and other corruptions but let vs be truely humbled in the sight of our infirmities laboring and striuing to reforme them and iudge of our state not as we finde it in the time of the conflict but as it was or is before or after the combate is ended § Sect. 10 Lastly the tempter obiecteth The obiection out of Eccles 9.1 answered and hath stirred vp his wicked instruments the enemies of Gods truth to defend that though wee are not wholy to despaire of Gods loue yet wee must doubt thereof and to this purpose they alleadge that saying Eccles 9.1 which they reade thus I haue handled all these things in my heart that I might curiously vnderstand Iust and wise men and their workes are in the hand of God and notwithstanding a man knoweth not whether he be worthie of loue or hatred but all things are kept vncertain for the time to come c. I answere that if Gods loue or hatred did depend vpon our owne vnworthinesse wee might well doubt nay I will say more wee might iustly despaire of his grace and goodwill and certainly assure our selues that we were hated and abhorred of God for this if any thing wee haue deserued But the truth is that as Sathan tempting our Sauiour and quoting scripture for his purpose left out that which made against him so here by his instruments assaulting his members he addeth to the scriptures that which maketh for him for neither in the Hebrew which is the originall nor in the Greeke translation is there any one word of our worthinesse or vnworthinesse but thus it is in the text as it is truly translated in our Bibles No man knoweth either loue or hatred of all that is before them and whereas they reade the words following thus But all things are kept vncertain for the time to come they most grosly depraue the text which is thus to be read as wee haue it translated All things come alike to all and the same condition is to the iust and the wicked and thus also doth Arias Montanus one of the most learned amongst themselues translate it Neither wil their corrupt translatiō stand with the sense and truth of the place for as he saith no man knoweth whether he be worthie of loue so also that no man knoweth whether he be worthie of hatred but this is vtterly false for so should wee say that wee could not know whether the Sodomites for their filthinesse the Canaanites for their idolatrie Iulian for his apostasie were worthie to be hated of God whereas the scriptures witnesse the cleane contrarie and euen they themselues doe confesse that they who desperatly giue ouer themselues into all sinne and wickednesse are not to doubt but that they are worthie of Gods anger and heauie displeasure why therefore on the other side may not those who are truly conuerted vnto God and indued with a liuely faith which worketh by loue be assured of Gods loue and fauour seeing he hath assured them hereof in his word Nay in the same chapter vers 7. their corrupt exposition is ouerthrowne for there he biddeth vs to eate our bread with ioy and to drinke our wine with a cheereful heart for God now accepteth our works Now though God did indeede accept ourworkes yet wee could not be moued to ioy and cheerefulnesse of heart hereby vnlesse also we might be assured of his acceptation But let vs examine these words and shew the true sense of them The exposition of Eccles 9.1 There are two expositions giuen which may stand with the analogie of faith and the circumstances of the text For some vnderstand these words not of Gods loue or hatred but of mans loue towards those things he desires and of his hatred towards those things he flieth and then this is the sense of the place A man knoweth not whether those things which he loueth as pleasures honours and riches or those things which hee hateth namely crosses and afflictions shall happen vnto him because they are not disposed by his owne power but by the prouidence of God who giueth these outward things indifferently to all both iust and vniust So that if the words are thus to be vnderstood there is no shew of reason in the Papists exposition Secondly let it be granted that it is to be vnderstood of Gods loue towards vs yet it will make nothing for their purpose for then this is the plaine sense of the words no man can know whether hee bee loued or hated of God by these common outward things which happen alike to al and in respect whereof there is the same condition to the iust and the wicked and to the pure and polluted to those that worship God and those that worship him not there is no iudgement that can bee giuen either of our selues or others in respect of our outward state for sometime the iust are poore the vniustrich the wicked aduanced to honour and the godly afflicted and persecuted For example Esau enioyed his delights and plentie of all things Iacob like a poore pilgrime went into a strange countrie hauing no other riches but his clothes on his backe and his staffe in his hand when he was come amongst his
Ephes 4.14 therefore without holinesse there is no assurance that we are elected seeing he hath sworne that all those whom he hath redeemed and saued out of the hands of their spiritual enemies hell death and the diuell Luk. 1.74 75. shall worship him in holinesse and righteousnesse all the daies of their life what hope of redemption and saluation can they conceiue who liue in impietie and vnrighteousnesse seeing by Gods oath they are excluded from both whilest they continue in this state CHAP. X. Of the signes and infallible notes of our election § Sect. 1 ANd thus haue I set down the meanes whereby we may be assured of our election The first signe an earnest desire after the meanes of our saluation now let vs consider of some speciall signes which are infallible notes of those that are elected The first signe is an earnest desire after the meanes of our saluation and a conscionable endeuour in vsing them after we enioy them For the end and the meanes are neuer separated in Gods decree and therefore those that carefully vse the meanes may be assured that they shall attaine vnto the end For example the hearing of Gods word is the chiefe meanes of our conuersion being made effectuall by the inward operation of Gods spirit and as thereby we are begotten vnto God so also it is that bread of life wherewith our soules are nourished and strengthened in all spirituall graces So that whomsoeuer God hath elected those he hath decreed to call ordinarily by these meanes and by the same also to furnish with his graces being called Whosoeuer therefore labour to purchase this precious pearle whosoeuer hunger after this heauenly Manna and are content to enioy it not only when it is good cheap but also when it is very chargeable whosoeuer enioying it do attentiuely and diligently heare it and receiue it with delight they vse the meanes of their saluation and therefore may bee assured that they are elected for the meanes the end go together And that this is a note of Gods child it appeareth Ioh. 10.3 4. where our Sauiour saith that his sheep heare his voyce Ioh. 10.3.4 And Matth. 13.45 he compareth the true member of the kingdome of grace to a Merchant Matth. 13.45 who rather then he would want the precious pearle of Gods word selleth all he hath to buy it Those therefore who make this precious account of Gods word and carefully diligently and attentiuely heare it when they enioy it may to their comfort assure themselues that they haue an vndoubted signe of their election And on the other side those who had rather bee without it than enioy it those who wil bestow no cost to obtaine it nor forgoe any pleasure or commoditie that they may heare it nor when they do heare it are affected with any delight but are glutted with loathing satietic hearing no part of the sermon with any pleasure but the conclusion onely they can haue no assurance of their election because they neglect the means of their saluation which are ioyned with the end in Gods eternall decree The like also may bee said of other meanes as the receiuing of the Sacraments meditating in Gods word the workes of holinesse and righteousnesse and the rest § Sect. 2 The second signe of those that are elected The second signe the spirit of supplication is the spirit of supplication when as they can powre foorth their soules in feruent and effectuall prayer vnto the Lord confessing their sinnes and imploring his grace and mercie for this is a notable fruit of Gods spirit working in vs which we cannot by any naturall meanes attaine vnto for of our selues wee know not what to pray as we ought Rom. 8.26 but the spirit helpeth our infirmities and maketh request for vs with sighes which cannot be expressed as it is Rom. 8.26 Prayer therefore is a most inseparable fruite and vndoubted signe of Gods spirit and Gods spirit certainly assureth vs of our election and adoption for it beareth witnesse with our spirits that we are the sonnes of God Vers 16. as it is vers 16. So Rom. 10.13 it is said Rom. 10.13 that whosoeuer call vpon the name of the Lord shall be saued But this prayer must proceede from faith for as it followeth How shall they call on him in whom they haue not beleeued and must be perfourmed in spirit and truth and not with deceitfull lips for it is to no purpose to draw neere vnto God with our mouthes Esa 29.13 if our hearts be farre from him Esa 29.13 § Sect. 3 The third signe of those who are elected and adopted to be the children of God The third signe is when we are weaned from the loue of the world and minde heauenly things is when as their hearts are somwhat weaned from the world and seated in heauen minding the things that are aboue and when their tongues being set a worke by the heart doe gladly entertaine godly and religious conferences for there as the treasure is there will the heart be also and with whatsoeuer the heart is affected the tongue is delighted Now that these holie meditations and religious discourses are signes of the child of God hereby it plainly appeareth in that they cannot possibly proceede from our corrupt nature to which they are irksome and tedious but from the spirit of God dwelling in vs and guiding and directing vs in our thoughts and words and whosoeuer are thus led with the spirit of God they are the sonnes of God as it is Rom. 8.14 Rom. 8.14 He that is right heire to a roiall kingdome and not yet possessed thereof is neuer wearie of thinking on it nor glutted with such discourses as tend to the extolling the riches and glorie which there attend him or shew the meanes whereby he may be assured to come into speedie and peaceable possession of his right and so those who are elected by God and adopted to bee the heires of his euerlasting kingdome of glorie are neuer satisfied in meditating and speaking of the riches and ioyes of this heauenly inheritance or of the meanes whereby they may bee assured vndoubtedly to obtaine it whereas those who haue no such interest nor hopes thinke and talke of these things with loathsome wearinesse as being matters not concerning them and therefore when such thoughts come into their mindes they vanish as suddenly as a flash of lightning and when they are present at any spirituall discourses the time seemeth long and they sit vpon thornes vntill they bee ended and they remaine dumbe as though they were tongue-tyed vnlesse they take occasion to interrupt such holie conferences and to diuert them to some worldly affaires § Sect. 4 The fourth signe of the childe of God who is elected to saluation The fourth signe is the sight of sinne and sorrow for it is when he seeth his sinnes and imperfections and truly repenteth of them that is bewaileth those
Church or market place at noone day § Sect. 9 The eight signe of the childe of God The eight signe is the loue of our brethren because God hath commanded vs. is the loue of our brethren in obedience to Gods commandement when as a man loues intirely a Christian because he is a Christian and ingrafted into the same bodie of Christ whereof he is a member for as it is impossible that one member of the bodie should not loue cherish and defend another because they are quickened by the same soule and gouerned by the same head so it is not possible but that one true Christian should loue cherish and defend another because they are quickned by the same spirit and ruled by the same head Iesus Christ And this is made a marke of Gods child by the Apostle Iohn 1. Ioh. 3.14 1. Ioh. 3.14 We know that we are translated from death to life because wee loue the brethren as the want of this loue is a sure note of the childe of wrath for as it followeth in the same verse he that loueth not his brother abideth in death Now the vndoubted signes of loue and christian charitie are two giuing to those that want The signes of true loue 1. Cor. 13.4 and forgiuing those that offend for it is a propertie of true loue to bee bountifull 1. Cor. 13.4 as to all so especially to those that are of the household of faith as it is Gal. 6.10 and on the other side Gal. 6.10 He that hath this worlds good and seeth his brother haue neede and shutteth vp his compassion from him he is destitute of the loue of God 1. Ioh. 3.17 and consequently of the loue of his brethren which is but a streame issuing from this fountaine 1. Ioh. 3.17 And this Christian liberalitie as it is a signe of true loue so also of our election and saluation for our Sauiour Christ hath shewed vs that according to these fruites of charity and actions of Christian liberalitie hee will pronounce the sentence of euerlasting ioy and happinesse at the day of iudgement Matth. 25.34 35 c. Matth. 25.34 35 36. and on the other side that he will pronounce the sentence of condemnation against the neglectors of these duties of Christian charitie vers 41 42 43. The second signe of true loue is forgiuing when as wee are readie for Gods sake and in obedience to his commandement to remit and pardon those iniuries which are offered vs for loue is not prouoked to anger 1. Cor. 13.5.7 and therefore much lesse to reuenge it suffreth all things it indureth all things as it is 1. Cor. 13.5 7. Nay it doth not onely not render euill for euill but it ouercommeth euill with goodnes Rom. 12.19.21 leauing reuenge vnto God and to his deputies and vicegerents the Magistrates as we may see in the example of our Sauiour Christ and the blessed Martyr Steuen who prayed for their persecutors whose example wee are to imitate as the Apostle exhorteth Rom. 12.14 Blesse them that persecute you Rom. 12.14 blesse I say and curse not And so shall wee haue a certaine signe of true loue and an vndoubted note of Gods spirit dwelling in vs of the remission of our sinnes and consequently of our election and saluation For naturallie we are Wolues Leopards Lions yea Cockatrices who kil with their lookes Esa 11.6.8 as the Prophet speaketh Esa 11.6 8. and like bruit and sauage beasts willing to offer all iniuries but impatient of suffring any and therefore when our sauage crueltie is turned into charitie and wee become as meeke and harmelesse as the lambe calfe or little childe it is a manifest signe that our stoute courages are abated and beaten downe with the rod of Christs mouth that wee are borne anew and quickened by his spirit and that now wee are seated in the mountaine of his holinesse and shall be heires of his kingdome of glorie So also hereby we are assured of the remission of our sinnes when we find our selues readie and willing to forgiue our neighbours for our Sauiour Christ hath promised Matth. 6.14 that if we doe forgiue men their trespasses our heauenly father will also forgiue vs Matth. 6.14 and consequently wee may assuredly gather that wee are iustified called elected and shal be glorified § Sect. 10 The ninth signe of the child of God elected to saluation The ninth signe is the loue of Gods ministers is the loue of Gods true Ministers and ambassadours not onely because they are Christians but also because they are sent of God to execute these holie functions for the gathering together of Gods elect And this our Sauiour Christ declareth Matth. 10.41 Matth. 10.41 He that receiueth a Prophet in the name of a Pròphet shall haue a Prophets reward that is euerlasting ioy and vnspeakable happinesse in Gods kingdom for they that turne many vnto righteousnes Dan. 12.3 shall shine as the starres for euer and euer And because none should pretend that by reason of their pouertie they cannot shew their loue to Gods Ministers therefore the Lord encourageth euen the poorest to shew their goodwill and affection vnto them Matth. 10.43 saying Matth. 10.43 Whosoeuer shall giue to any of these little ones to drinke a cup of cold water onely in the name of a disciple verely I say vnto you he shall not lose his reward namely in Gods kingdome Moreouer those that loue Gods ambassadours doe prooue vnto themselues and shew vnto the world that they haue receiued good by their ambassage euen reconciliation with God peace of conscience and assurance of saluation which maketh them to thinke no worldly benefit sufficient to requite these spirituall graces which by their meanes and ministerie they haue receiued and therefore with the Galatians they could bee content if it were possible to doe them good hereby Gal. 4.15 to pull out their owne eyes and to giue them vnto them seeing by their means the blind eyes of their vnderstandings are inlightened with the knowledge of God and Christ their Sauiour And because they haue receiued from them to their comfort the glad tidings of peace and good things therefore their feet that is their approaching and comming vnto them seeme beautiful and delightfull as the Apostle speaketh Rom. 10.15 Rom. 10.15 If an ambassadour were sent from a mightie Prince who was our enemie in time past and able at his pleasure to destroy vs and our countrey to the end he might conclude a peace and not only so but to offer vs the free vse of al the riches and commodities of his kingdome who would not receiue him with ioy and giue him royall entertainment if they were perswaded of the truth of his ambassage But wee by our sinnes had made the glorious King of heauen and earth our enemie who is able euery minute to destroy vs with the breath of his nostrels and it hath pleased the Lord
and therefore whosoeuer make no conscience of sinne haue no true faith and consequently the worke of our redemption wrought by Christ doth not appertaine vnto them § Sect. 2 Secondly That whom Christ redeemeth those he sanctifieth whomsoeuer Christ redeemeth with his bloud those hee sanctifieth with his spirit and in whomsoeuer his death is effectuall for the taking away of the guilt and punishment of sinne in them it is effectuall for the mortifying of their corruptions and the sinne it selfe for being the members of Christ Rom. 6.5.6 we are grafted with him into the similitude of his death and resurrection and our old man is crucified with him that the body of sinne might be destroyed that hencefoorth we should not serue sin as it is Rom. 6.5.6 And as our Sauiour Christ is our wisedom righteousnesse and redemption so hee is our sanctification also 1. Cor. 1.30 as it is 1. Cor. 1.30 So that whomsoeuer he redeemeth and iustifieth those also he sanctifieth as it may further appeare by many euident testimonies Tit. 2.14 he is said to haue giuen himselfe for vs that he might redeeme vs from all iniquitie Tit. 2.14 and purge vs to be a peculiar people vnto himselfe zealous of good workes Luk. 1.74.75 the Lord bindeth it with an oath Luk. 1.74.75 that whomsoeuer hee redeemeth out of the hands of their spirituall enemies they shall worship him in holinesse and righteousnesse all the daies of their life 1. Pet. 2.24 the Apostle saith 1. Pet. 2.24 that our Sauiour bare our sinnes in his bodie on the tree that we being deliuered from sinne should liue in righteousnesse Rom. 6.18 And Paul sheweth Rom. 6.18 that as soone as we are freed from the bondage of sinne we are made the sernants of righteousnesse So Heb. 9.14 it is said Heb. 9.14 that the bloud of Christ doth purge our consciences from dead workes that we may serue the liuing God neither are we onely iustified but also sanctified by the offring of the bodie of Christ once made Heb. 10.10.14 as it is chap. 10. ver 10.14 and as hee is appointed of God to be a prince and Sauiour to giue remission of sinnes so also to giue repentance as appeareth Act. 5.31 So the Apostle saith Act. 5.31 that Christ gaue himselfe for his Church not that it might continue still in pollution and the filthinesse of sinne Eph. 5.25.26 but that he might sanctifie it and cleanse it by the washing of water through the word Eph. 5.25.26 If therefore wee walke in the light as hee is in the light then his bloud purgeth vs from all our sinnes 1. Ioh. 1.7 1. Ioh. 1.7 If we are sprinkled in our hearts from an euill conscience then we may draw neere with a true heart in assurance of faith Heb. 10.22 Heb. 10.22 But if wee continue in our sinnes without repentance and commit them with delight and greedinesse then let vs brag as much as we will that wee are redeemed by Christ yet wee are still in the bondage of the diuell 1. Ioh. 3.8 for Christ appeared not onely to free vs out of his captiuitie but also that he might loose the workes of the diuell as appeareth 1. Ioh. 3.8 He hath redeemed vs out of the thraldome of Sathan that wee might become his owne seruants whom he wil rule and gouerne by his word and spirit and therfore if we haue not this spirit to leade vs Rom. 8.9 we are none of his as it is Rom. 8.9 if we wil not submit our selues to the scepter of his word we are none of his subiects but continue still the seruants of sinne and Sathan Seeing then it is manifest by Gods word that whosoeuer are redeemed are also sanctified and whomsoeuer Christ hath washed with his bloud from the guilt and punishment of sinne he doth also purge and cleanse them by vertue of the same bloud from the sinnes and corruptions themselues and seeing he hath redeemed vs out of the hands of our spirituall enemies to the end we should become his seruants worshipping him in holinesse and righteousnesse all the daies of our life let vs neuer bee perswaded by Sathans temptations foolishly to imagine that wee may the more securely liue in our sinnes because Christ Iesus hath paid a sufficient price of our redemption for first what horrible ingratitude is this vnto God to take occasion by this inestimable benefit the more to offend him what a blasphemous imagination is this against Iesus Christ to thinke that he came into the world to be a bolster whereupon we may more securely sleepe in sinne and that he shed his precious bloud to purchase libertie for vs that we may liue in all wickednes that hee reconciled vs vnto his father by his death that wee might the more freely offend him that hee hath redeemed vs out of the bondage of Sathan that wee may more diligently serue him that hee hath with his bloud washed vs from the filth of sin that we may more securely wallow in this stinking puddle againe for what were this but to make Christ another Sisiphus who assoone as he hath ended his labor is new to begin again what is it but euery day to crucifie the Lord of life afresh and to tread his precious bloud vnder our feet as an vnholy thing what is it but to contemne and basely to esteeme of the inestimable price of our redemption if wee will not sticke to sell againe our soules vnto sin for euery beastly pleasure and base commoditie which Christ hath purchased at so high a rate Secondly as hereby we shall shew horrible ingratitude against God our Sauiour Christ so also shall we be most iniurious to our own soules seeing we can neuer attaine vnto any true assurance of our redemption till we finde our selues freed in some measure from the power of sin sanctified by Gods spirit for the Lord who is truth it self hath said it if this be not enough he hath solemnly sworne it that all those whō he hath redeemed out of the hands of their spirituall enemies shall worship and serue him in holines and righteousnes all the daies of their life and therefore as well may God speake nay sweare an vntruth as those may be redeemed who liue in their sinnes destitute of all holines towards God and righteousnes towards their neighbour § Sect. 3 Thirdly A twofold end of our redemption Gods glory and our happinesse we are to consider that the Lord hath redeemed vs to a twofold end the first and principall is his owne glorie the second which is subordinate vnto the other is our saluation and euerlasting happines both which concurre in all those to whom the redemption of Christ is made effectuall Now God is not glorified by redeeming such as continue in their rebellion towards him and will not by any meanes leaue the seruice of sin and Sathan but rather in shewing his iustice
loue giue vs his holy spirit whereby we are purged from our corruptions sanctified and raised vp from the death of sinne to newnes of life so that our holines is not a cause of our calling but Gods election and calling is a cause of our holines And this appeareth both by testimonies of Scripture and examples For the first the Lord professeth Esa 65.1 Esa 65.1 that he offered himselfe to those that asked not after him and was found of them that sought him not c. The Apostle Ephes 2.1 affirmeth that euen those who are the Church and people of God were before their calling and conuersion not sicke only but euen dead in their sinnes in which they walke according to the course of the world Eph. 2.1.3.12 that they were by nature the children of wrath as well as others as it is vers 3. and that they were without Christ aliants from the common-wealth of Israell strangers from the couenant of promise and had no hope and were without God in the world as it is vers 12. So 1. Cor. 6.11 he saith that those who were now sanctified and iustified were in time past fornicators 1. Cor. 6.11 idolators adulterers wantons buggerers c. The Apostle Peter like wise writing to the Church of Christ saith both of himselfe and them also that they had spent the time past before their conuersion after the lust of the gentiles walking in wantonnesse gluttonie and in abominable idolatries 1. Pet. 4.3 1. Pet. 4.3 And the Prophet Esay saith that we all were wandering sheepe Esa 53.6 vntill the Lord gathered vs into his sheepefold So that it was so far of that we should deserue nay grace or mercie at Gods hand that in his iustice he might rather haue consumed vs as his enemies than called vs to be his Church and people This also is plaine in the examples specified in the booke of God for what excellencie or worthines was in Abraham who before his calling was an idolater or in Rahab who had spent her time in lust and filthines or in Manasses who was a cruell idolater a murtherer a sorcerer or in Matthew who was a publicane or in Paul who was a bloodie persecutor or in the thiefe who had spent his life in al outrage and wickednes what excellencie or desert was in any of vs who haue not so much as a thought or inclination to any good thing or any power to performe it and therefore we must conclude with the Apostle that we are called with an holy calling not according to our workes 2. Tim. 1.9 but according to his owne purpose of grace c. 2. Tim. 1.9 § Sect. 4 The second part of effectuall calling is that reciprocall donation whereby God the father giueth Christ Iesus his onely begotten sonne Of the second part of our effectual calling to wit our reciprocall donation truely and effectually to al his elect to be their head redcemer and Sauiour and also whereby he giueth his elect vnto Christ to become his members that so they may be saued and redeemed by him whereupon all Gods elect may truly say that this Christ Iesus God and man is mine head my Sauiour and redeemer and all his merits obedience and benefits purchased by both are become mine by this right as being a member of his bodie and our Sauiour also may as truely say of Gods elect that they are his whom he hath right to redeeme and saue because hee is their head and they his members Of this mutuall donation and gift the Scriptures speake euidently Esa 9.6 Ioh. 3.16 and first that Christ is giuen vnto vs Esa 9.6 Vnto vs a childe is borne and vnto vs a sonne is giuen Ioh. 3.16 So God loued the world that he gaue his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life Rom. 8.32 Secondly Rom. 8.32 Ioh. 17.6 that we are giuen vnto Christ it is manifest Ioh. 17.6 I haue declared thy name vnto the men which thou gauest me out of the world thine they were and thou gauest them me c. So. Ioh. 10.29 My father which gaue them me is greater then all and none is able to take them out of my fathers hand By which places it plainely appeareth that Christ is giuen vnto vs by God his father and we vnto Christ But in what manner is this mutuall donation made surely not grosely and corporally but spiritually after a celestiall manner for the meanes whereby it is brought to passe on Gods parr is his diuine and holy spitit and on our part a true and liuely faith § Sect. 5 The third part of effectuall calling is the vnion and communion which is betwixt Christ and Gods elect Of the third part viz. our vnion with Christ which followeth vpon the donation before spoken of whereby Christ Iesus and they are mistically coupled together into one body hee becomming their head and they becomming his members Of this the Apostle speaketh Ephes 4.15.16 where hee exhorteth the faithful to grow vp into him which is the head that is Christ Eph. 4.15 by whom all the bodie being coupled together by euery ioynt c. receiueth increase And chap. 5.30 We are members of his bodie and 5.30 of his flesh and of his bones And of this our Sauiour Christ speaketh in the parable of the vine Ioh. 15.1 where he cōpareth himselfe to the stock root and al the faithful to the branches Ioh. 15.1 and the Apostle expresseth it by a metaphoricall speech taken from a building comparing Christ to the foundation and the Church to the rest of the building Eph. 2.20.21.22 Now wee must not conceiue of this vnion that it is either natural Eph. 2.20.21 as the three persons in Trinitie are vnited in the same diuine nature or personall as the bodie and soule being vnited make one man or corporall as the parts of a building are coupled one with another but this coniunction and vnion is made by the spirit of God which dwelling in the manhood of christ aboue measure filling it with the graces thereof is from it deriued vnto all the faithfull and true members of Christs bodie filling them with the like graces in measure and on our part by a true and liuely faith whereby we doe applie vnto vs Christ Iesus and all his benefits And this appeareth Eph. 2.22 where the Apostle saith that wee are the habitation of God by the spirit Eph. 2.22 1. Ioh. 4.13 And 1. Ioh 4.13 Hereby we know that we dwell in him and he in vs because he hath giuen vs of his spirit So that by the spirit of God dwelling in vs we are made one with Christ and Christ with vs. Now the manner whereby this vnion is made is this the faithful man body and soule is vnited vnto whole Christ God and man but first and immediatly to the humane nature and mediatly thereby to the
extraordinarie blessing of God wee may goe with Elias fortie daies in the strength of one meale yet if we feede no oftner when the Lord graunteth vnto vs plentifull prouision of the spirituall foode our soules will be hungerstarued Neither let our often receiuing of this heauenly nourishment cause vs with the vnthankfull Israelits to loath it or like wayward children or impacient sicke patients spit it out of our mouthes againe for if our appetites be thus cloyed through a surfet of satietie surely we are to feare least the Lord who is a cunning physition will prescribe vs a long fast till we haue recouered our stomackes as he threatneth Amos 8.11 I will send a famine in the land Amos. 8.11 not a famine of bread nor a thirst of water but of hearing the word of the Lord. And then we shall wander from sea to sea and from the North euen to the East shall we runne to and fro to seeke the word of the Lord and shall not finde it § Sect. 6 Lastly That we should often heare though we had sufficient knowledge though it should be graunted that we had attained vnto such a measure of knowledge that we should neede no more yet are there many reasons why we should continually heare Gods word with as great diligence as euer we did for the end of our hearing is not onely to know but also to practise not only to informe our iudgements but also to reforme our affections not onely to beget the graces of Gods spirit in vs but also to nourish and increase them not onely to teach vs what we should doe but also to stirre vs vp to the doing thereof and the word of God is not onely a light for our feete to shew vs the way but also a pricke in our sides to make vs goe in the way and a bridle in our mouthes to keepe vs from wandering it is not onely profitable to teach but to improue to correct and instruct in righteousnes That the man of God may be absolute being made perfect vnto all good workes 2. Tim. 3.16 as it is 2. Tim. 3.16 it is not onely profitable for doctrine but for edification exhortation and consolation as appeareth 1. Cor. 14.3 And therefore it is not sufficient to come once or twice to the assemblies of Gods saints 1. Cor. 14.3 but we must aboue all things desire with the prophet Dauid that we may dwell in the house of the Lord all the daies of our life Psal 27.4 to behold the beautie of the Lord and to visit his temple Psal 27.4 For though our knowledge be neuer so great yet so long as we haue any sinne hanging on or any grace imperfect in vs we had neede to be continuall hearers of Gods word for the suppressing of the one and perfecting of the other CHAP. XIX Sathans temptation whereby hee perswadeth men that the Scriptures are not Gods word answered § Sect. 1 THe second temptation which Sathan suggesteth into mens mindes The temptation to the end he may moue them to neglect the hearing of Gods word or though they doe heare it to reiect it through vnbeliefe he thus frameth What folly is it to take such paines in hearing the scripture and what madnes is it so stedfastly to beleeue it seeing thou knowest not whether it be Gods word or the subtill deuise of mans braine to keepe the people in awe and to restraine them from such secret faults as other humane lawes ratified and confirmed with temporall and outward punishments and rewards cannot keepe them from because the lawes of princes cannot no more than the lawgiuers themselues either fore see preuent or punish any faults and offences which are not open and manifest why shouldest thou thereby be moued to forsake thy delightfull sinnes and to imbrace vnpleasant godlines to abandon thy pleasures and to vndertake an austere and strict course of life seeing thou knowest not whether the scriptures be true or false the word of the euerlasting God or the inuention of mortall man The ansvvere that all religion dependeth vpon the authoritie of the Scriptures Against which temptation it behoueth euery man most carefully to arme himselfe as vndermining the very foundation of all true religion for take away the authoritie of the scriptures and you shall open a wide dore to all carnall worldlines beastly epicurisme and diuelish atheisme they being the onely true rule of vertue whereby we are directed to chuse the good and refuse the euill the scepter of God whereby he ruleth all the subiects of his kingdome which being reiected we giue ouer our selues to be ruled by the diuell and the lusts of our owne flesh the light of our eyes without which wee are blind and walke in darkenes the foode of our soules which being taken away they languish in all spirituall graces and fall into miserable death and destruction and the sworde of the spirit whereby wee defend our selues and beate backe our spirituall enemies which being plucked out of our hand we are easily vanquished and led captiue vnto all sinne and wickednes § Sect. 2 Reasons to proue that the scripture was indited by Gods spirit 1. The antiquitie of the scriptures And that we may be the better prouided against this temptation let vs propound some reasons whereby gainesayers may be conuinced and Gods children perswaded of the truth and authoritie of the scripture The first argument to proue the scriptures to be written by the motion and reuelation of Gods spirit is the antiquitie thereof for whatsoeuer religion is most auncient that proceedeth from God but the religion contained in the scriptures is of all other most auncient and therefore God was the author thereof The first part of this reason is cleere and manifest for seeing man was created for Gods glorie to the end he should worship and serue him and could not performe acceptable worship and seruice vnto God vnlesse he reuealed his wil vnto him therfore that man might attaine vnto the end of his creation it was necessarie that the Lord should from the beginning reueale vnto him his true religion whereby he might know how to worship and serue him according to his will And consequently the first and most auncient religion is the true religion which proceeded from God and all other are false and counterfait which are disagreeing and repugnant hereunto seeing Gods will is one and the same constant and immutable The second part of this reason namely that the religion deliuered in the scriptures is of all others most auncient is of vndoubted truth for it is within a few daies as auncient as the world it selfe taking it beginning from mans creation and so continuing in a constant and vnchangeable course vnto this day Now all other religions are but new and vpstart in comparison hereof taking their beginnings diuers thousand yeares since the creation yea euen the Gods themselues which they worship which intruth were men like themselues
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
may wholy be ascribed to his owne free grace who calleth and iustifieth sanctifieth and saueth whom he will and not vnto humane learning or knowledge which may be attained vnto by mans industrie and labour It may bee also that these who teach one thing and practise the cleane contrarie §. Sect. 3. That not learning but Gods spirit freeth vs from our naturall corruptions doe notwithstanding beleeue that is know and giue their assent to that which they deliuer but this generall faith is incident as well to the diuels themselues as vnto men and therefore those who haue it may neuerthelesse be as worldly carnal and prophane as euer they were for before we attaine vnto a true iustifying faith and be sanctified by Gods spirit our knowledge and learning wil not free vs from our corruption of nature wherein wee are conceiued borne and bred and therefore though wee see the truth yea know and acknowledge it to be the word of God which shall one day either iustifie or condemne vs yet if the Lord doe not ioyne with this knowledge the inward operation of his spirit making it effecttuall for our sanctification and for the purging of vs from our corruptions wee are as readie to fall into all sinne being inticed and carried away with the riches honours and pleasures of the world as if we were still most sottishly ignorant A notable example hereof we haue in Salomon who though hee had receiued such a measure of wisedome and diuine knowledge That neglect of dutie doth not alwaies argue incredulitie as neuer meere man attained vnto the like yea though he were a penman of an excellent portion of holie Scriptures yet the Lord leauing him to the corruption of his owne heart he fell most grieuously into all abominable wickednesse and yet who will dare to say that Salomon did not write as he thought and not rather that he was carried away through the violence of his corruptions to commit that sinne which his conscience condemned and to neglect obedience to Gods vndoubted truth So Dauid who was indued with notable knowledge and no lesse grace fel notwithstanding most fearefully into adulterie and murther but shall we therefore thinke that he was not perswaded that these were horrible sinnes or that when he commended mercie innocencie and chastitie he spake not as he thought And Peter likewise denied and forswore his master whom before hee had acknowledged to be the sonne of God but shall wee hence conclude that Peter dissembled when he made that notable confession because when hee came to the triall hee vtterly disclaimed it Nay rather we may certainly be perswaded that Dauid was carried away with his lust and concupiscence and Peter ouercome with feare and frailtie and both drawne through their corruption to commit those sinnes which their consciences condemened But leauing such farre fetcht instances let euery man yea euen he who hath attained vnto the greatest measure of faith and sanctification enter into a strict and due consideration with himselfe and examine his owne conscience before Gods tribunall seate and then let him tell me whether hee perfourme obedience to all that truth which hee knoweth and beleeueth or whether he may not iustly complaine that our corruption takes occasion by the knowledge of Gods commandement to work in vs all manner of concupiscence that hee doth those things which he alloweth not nay which he hateth and abhorreth that though hee doe not onely know the law of God but also is delighted therewith in the inner man yet that there is another law in his members which rebelleth atainst the law of his mind Rom. 7.8.15.23 and leadeth him captiue vnto the law of sinne as it is Rom. 7.8.15.23 And if this be the case of Salomon Dauid Peter and of all Gods children who haue attained to the greatest measure of knowledge and sanctification let not Sathan perswade vs that wee may safely neglect the ministerie of the word because the ministers thereof seeme not perswaded that the doctrine which they deliuer is true in that they do not practise it in their own liues for many knowing and beleeuing that truth which they deliuer are notwithstanding destitute of the sanctifying graces of Gods spirit and therefore wholy carried away into all licentious wickednesse and many also who are sanctified being not wholy purged from their naturall corruptions are readie to shew their frailtie and infirmties to all the world though they know acknowledge beleeue and from their hearts embrace that truth which they teach and professe But if Sathan cannot thus preuaile nor cause vs to doubt of Gods truth §. Sect. 4. The second temptation taken from the euill liues of Ministers answered because the ministers liue not according to that doctrine which they teach then he will perswade them at least to refuse to heare such whose liues are scandalous as being vnworthie to take the word into their mouthes and vnable to conuert or amend others seeing the word is not powerfull which they deliuer for the conuerting and refourming of their owne liues Which temptation of sathan is most dangerous and pernicious vnto many for what greater discouragement can there be to a sicke patient than to take physicke of such a Physition who can not cure himselfe of the same disease Or who will willingly eate of that foode which he who giueth it vnto him so loatheth and abhorreth that he will not so much as taste of it Or who taketh delight in hearing him discourse of mercie chastitie and liberalitie whom he knoweth wholy possessed of crueltie lust and couetousnesse And therefore it were to be wished that Gods ministers should be Physitions to themselues before they take vpon them the cure of others that they should not stand like Images by the high way sides directing others in their iourneys themselues neuer mouing foot but that they should like guides goe before them and instruct them not only by their word but also moue them to receiue their instructiō by their example But yet let vs take heed that Sathan doe not take occasion vpon the neglect of their dutie to make vs neglect ours that he do not robbe vs of the inestimable treasure of Gods word and depriue vs of this heauenly Manna and foode of our soules whereby all the graces of Gods spirit are begotten That the Ministers wickednesse or vnworthinesse should not make vs neglect hearing nourished and increased in vs because the minister who offreth it vnto vs doth not feede vpon it himselfe And to this end we are to know that the ministerie of the word is Gods ordinance which dependeth not vpon the worthinesse of him who deliuereth it neither is it made voide and vneffectuall by his vnworthinesse but it hath it vertue force and power from the blessing of God and from the inward operation of his spirit who applieth it to the hearts and consciences of men and thereby illuminates their vnderstandings begetteth faith in them
seuen diuels or in Matthew and Zacheus the Publicanes or in Paul who persecuted the Church of God In a word what worthines is in any of Gods saints before the Lord by the preaching of his word made effectuall by the inward operation of his spirit hath called and conuerted and pulled them out of their sins and corruptions in which they wallowed and indued them with some measure of his sanctifying and sauing graces § Sect. 2 Secondly That our vnfitnesse to heare should not make vs neglect hearing whereas he obiecteth our vnfitnes to heare because our eares are dull our eyes blind our hearts hard and our wils affections and all the powers and faculties of our bodies and soules wholy corrupted and disordered this must not moue vs to neglect the hearing of Gods word but to become hearers thereof with more care and diligence for it is the two-edged sword of the spirit which will pearce and make way for it selfe to enter and will builde a lodging for it selfe to dwell in it is not onely a light to guide those that see but a precious eye-salue to giue sight vnto those who were borne blinde it is not onely the heauenly deaw which maketh Gods graces to spring in vs but also that diuine seede which giueth them being and rooting in our hearts it is not onely the foode of our soules to preserue and increase that strength which wee alreadie haue but also that immortall seede by which wee are first begotten vnto God and borne againe who before were dead in our sinnes and that excellent physicke of our soules by which they are purged from their corruptions and restored vnto health which before were deadly sicke in sinne it maketh vs first to will that which is good and then further to desire it it giueth vs life who before were dead in our sinnes and then preserues this life it begets and begins faith sanctification and all other graces in vs and being begotten and begun it strengtheneth increaseth them and therefore let not Sathan disswade vs from the hearing of Gods word because of our sinnes vnworthinesse and vnfitnesse for as it is a notable meanes ordained of God for the increasing of grace where it alreadie is so is it no lesse effectuall for the begetting of grace where it neuer was There is no wise man that will neglect his trade and liue idely because he is poore but rather this will moue him to be more painfull therein as being the meanes whereby hee may become rich neither doe men refuse all nourishment because they haue emptie and hungrie stomackes but doe more earnestly desire meate that they may be filled and satisfied yea euen those whose stomackes are weake doe not altogether refuse their foode but eate something to sharpen their appetite and so by little and little in vsing their stomackes they get stomacks let vs follow the like practise and when we â—â—rceiue our beggerlinesse in Gods graces let vs more earnestly â—â—bour after this heauenly treasure and precious pearle that we may be made rich wheÌ„ we feele our emptines of all vertue aâ—â— goodnesse let vs more eagerly hunger after this spirituall Mâ—â—na that we may be filled and satisfied when we finde our appetite weake and our stomacks indisposed to eate of this heauenly foode let vs a little force our selues against the appetite or 〈◊〉 all good meanes to quicken and sharpen it and so wee shall finde that the oftner we eate the oftner we shall desire the more wee heare the word of God the more wee shall desire to heare and the greater benefit wee shall receiue by it Whereas neglect of hearing will make vs euery day more vnfit to heare euen as long abstinence doth quite spoyle the stomack CHAP. XXVI How wee must arme our selues against Sathans temptations whereby he laboureth to make the word of God fruitlesse § Sect. 1 ANd these are the temptations which Sathan vseth to disswade vs from hearing the word That Sathan tempteth vs to carelesse negligence in hearing but if we breake these snares and cannot bee withheld from frequenting Gods holie assemblies then hee will labour by all meanes to make the word of God which we heare fruitlesse and vneffectuall for our conuersion and saluation and to this end hee will labour to work in vs a negligent carelesnesse in hearkening to those things which are deliuered and this is vsually accompanied with dulnesse of spirit drowsinesse and sleepinesse or if wee set our selues to heare the word with any care and conscience to profit thereby then he wil seeke to distract our mindes with wandring thoughts either by offring and suggesting to our consideration and memorie the world and the vanities thereof as our affaires and businesse and those pleasures wherewith wee are most delighted or if this will not preuaile by casting into our mindes things in their owne nature good and religious if they were thought vpon in time conuenient to the end that wee may be distracted and be made vnfit to heare the word with profit That to resist Sathan we must prepare our selues before we heare Which temptations we are to withstand as being most dangerous and pernicious and to this purpose there is something required at our hands to be perfourmed before our comming to Gods assemblies and something afterwards Before wee come to the hearing of the word there is required due preparation whereby our mindes are made fit vessels to receiue the spirituall treasure and foode of our soules For if we come into the congregation of the faithfull without any premeditation reuerence or regard of the action which we are to take in hand if we present our selues rashly and vnaduisedly as if we went to a play or to dispatch some worldly businesse we shall hardly keepe our minds from negligent wandring and worldly distractions which will make the word of God fruitlesse and vnprofitable § Sect. 2 Now this preparation doth principally consist first in the purging of our corrupt affections VVherein this preparation consisteth Eccl. 4.17 to which duty the wise man exhorteth vs Eccl. 4.17 Take heed to thy feete when thou entrest into the house of God that is be carefull to purge thine affections which are the feete of thy soule And this was typically signified by the outward washing of the Israelites before the promulgation of the law Exod. 19.10 Exod. 19.10 where by the washing of their clothes and bodies the purging of the secret corruptions of the heart was signified and represented Which dutie is necessarily to be performed of al those who will heare the word with profit for as the most pure liquor is defiled and made vnprofitable for vse if it bee put into a polluted and stinking vessell so the pure liquor of Gods word is defiled and made fruitlesse vnto al those who receiue it into an heart polluted with vncleane affections As therefore Moses was enioyned by God to put off his shooes from his feete before he
not know his time but as the fishes which are taken in an euill nette and as the birds that are caught in the snare so are the children of men snared in the euill time when it falleth vpon them suddainly when the euill seruant shal say in his heart my maister doth deferre his comming and shall beginne to smite his fellowes and to eate and drinke and to be drunken that seruants maister will come in a day when he loketh not for him and in an howre that he is not aware of and will cut him off and giue him his portion with the vnbeleeuers as our sauiour hath taught vs. Luke 12.45.46 And we know what hapned to the rich man who saide vnto his soule soule thou hast much goods laid vp for many yeeres liue at ease eate drinke and take thy pastime euen the same night God said vnto him O foole this night will they fetch thy soule from thee and then whose shall those things be which thou hast prouided Luke 12.19.20 § Sect. 4 Moreouer how many may we obserue in our owne experience who haue deferred their repētance frō day to day thinking to repent either in their old age or in the time of their sickenesse That many purposing to repent in old age are cut of in the meane time by Gods iudgment and haue beene preuented and cut of by Godes iudgment doe we not see that many haue beene taken away with suddaine and violent deaths many depriued of the vse of their sences memorie and vnderstanding in the time of their sicknesse and haue so dyed mad franticke and sensles many who come to their old age and yet are further from repentance then in the time of their youth And this cōmeth to passe by the iust iudgment of God for what can be more righteous then that the Lorde should contemne them at the houre of death who haue contemned him their whole life that they should loose their memorie and vnderstanding in the time of sickenes who haue continually abused them to the dishonour of God in the time of their health that they should dye impenitent who haue liued in impenitencie that they should forget God when they are readie to goe out of the worlde who would neuer remember him whilst they were in the worlde that God should withdraw his grace when they are sicke which being often offered they despised when they were in health And this the Lord threatneth Pro. 1.24 Because I haue called and yee haue refused I haue stretched out mine hand none would regard v. 25. but ye haue despised all my counsayle and would none of my correction v. 26. I will also laugh at your destruction mocke when your feare cōmeth v. 27. when your feare commeth like suddaine desolation and your destruction shall come like a whirlewind c. and v. 28. then shall they call vpon me but I will not answere they shall seeke me early but they shall not find mee v. 29. because they hated knowledge and did not choose the feare of the Lorde So Zachar 7.11.12.13 the prophet saith that because the people refused to harken pulled backe their shoulder and stopped their eares that they should not heare but made their hearts as an Adamant stone least they should heare the words of the lord sent in his spirit by the ministerie of the former prophets therfore came a great wrath from the Lord of hostes whereof it came to passe that as hee cried and they woulde not heare so they cried and the Lord would not heare their crie And therefore when the Lord calleth let vs answere Lorde I come let vs not delay our conuersion from day to day but seeke the Lord whilest he may be found and call vpon him whilest he is neere let the wicked now forsake his wayes and the vnrighteous his owne imaginations and returne vnto the Lord and he will haue mercy vpon him and to our God for he is very ready to forgiue as it is Esay 55.6.7 But if we contemne the ministerie of his worde and when God calleth to refuse answere if wee harden our hearts against the meanes of our conuersion quench the good motions of his spirit when he putteth them into our mindes surely it will come to passe that as we neglect the Lord so he will neglect vs and though hee call vs today yet he will not call againe to morrow but will let vs die in our sinnes without repentance Let vs remēber the fearefull example of Esau who contemning his blessing and birthright afterwards when he would haue inherited the blessing was reiected for he found no place to repentance though he sought it with teares as it is Hebr. 12.16.17 And of the 5. foolish virgins who neglecting the opportune time of prouiding oile for their lamps afterwards went to buy when it was too late Matth. 25. for the bridegrome passed by and they were shut out of dores Call to mind the fearefull example of Pharaoh who still hardening his hart against Gods word sent vnto him and confirmed by many miracles and wonders at last was destroyed with his whole armie So Herode hauing hard Iohn Baptist willingly and perfourmed obedience to some things which he had learned yet because he did not turne to the Lord with his whole heart nor repented of his incest was neuer after called againe but left of God to his owne hardnesse of hart the like may be said of Pilate Agrippa Foelix Iudas Demas Iulian the Apostata who hauing not harkened to the Lords call but quenched the good motions of his spirit afterwards were giuen ouer of God to a reprobate sense to their euerlasting ruine and destruction So likewise when as the Lord gaue the false prophetesse Iesabel a time to repent Apoc. 2.21.22 and shee repented not he threatneth his heauie iudgements against her in a word this is manifest in the examples of carnall secure men in these dayes who hauing abused Gods mercy and long suffering and deferred their conuersion from day to day at last they are taken away in Gods heauie displeasure and as they liued like beastes so commonly they die like beastes and therefore as wee loue the saluation of our soules let vs harken when the Lord calleth and not harden our hearts against the good motions of his spirit for if we be like these men in our wicked practise there is no hope we should be vnlike them in fearefull punishments § Sect. 5 Thirdly we are to consider that our conuersion and turning vnto godly vnfained and true repentance The 3. motiue because repentance is Gods gift is the gift of God from whom euery good and perfect gift descendeth as it is Iam. 1.17 And therfore we are to accept of this gift whē he offereth it vnto vs for God doth not promise his giftes and graces with condition that we may receiue them when we list but when he offereth them Psal 95.7 To day if yee will heare his voice harden not
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
we are not true branches of this vine for if we can call to mind that euer in former times we haue brought forth any right and kindly fruites of sanctification and true godlinesse we are true branches of the vine Christ which hee will lop and prune and againe make fruitfull for out of him we could neuer haue brought forth such fruites and those who are once ingrafted into him can neuer possibly be plucked away by Sathan the world or al the powers of hell Ioh. 15.4 Ioh. 10.28 though as I said they may for a time bee nipped and shrewdly weather beaten CHAP. XXXVIII Sathans tentations obiecting to the weake christian vnrepentancie and hardnesse of heart answered § Sect. 1 ANd so much for answering that generall temptation of Sathan How Sathan perswadeth the weake christan that he hath no repentance whereby he laboureth to rob and depriue the poore humbled sinner of all the hope and comfort which hee might reape in applying vnto himselfe the gratious promises and sweete comforts contayned in the gospell by perswading him that hee is not effectually called Wherewith if hee cannot preuaile hee descendeth from the generall to the particulars and hauing as it were a farre off discharged his shott of dangerous temptations without inflicting desired hurt and destruction he approcheth neerer and fighteth against the poore christian with handie blowes that thereby hee may beate him downe into deepe desperation Let it bee graunted will bee say that thou are called yet it followeth not hereof that thou art elected and shalt bee saued for Christ Iesus himselfe hath saide that many are called but few are chosen and why maiest not thou bee in the greater number neither is the calling thou speakest of sufficient to make a christian vnlesse it bee accompanied with vnfained repentance and a liuely faith And the promises of the gospell wherein thou vainely hopest are not made vnto all those who are called but vnto those who are indued with a true iustifying faith which is alwaies ioyned with the fruite thereof vnfained repentance But if thou examine thy selfe aright thou shalt find that both these are wanting in thee for to beginne first with repentance which is most sensible and to be discerned with greatest ease if thou search thine hart without any affectionate partialitie or vaine conceipt thou shalt find that thou are altogeather destitute thereof For is not thy hart so obstinately hard and so stubbernely rebellious that thou canst not bewaile thy sinnes with any vnfained sorrow nor scarce with much strayning force one teare whereas for any worldly losse or temporarie affliction which indeed toucheth thee with true griefe thou canst without any difficultie weepe more bitterly then the apostle Peter and shed as many teares as Marie Magdalene Besides wheras those who repent turne from their sinnes with a trueand vnreconcilable hatred of them and spend the rest of their life that remaineth in the seruice of God whereas they haue their hard stonie harts mollified and turned into harts of fleshe which are flexible vnto holy obedience and full of alacritie and chearefulnesse in performing seruice to God thou through thy hardnesse and heart that cannot repent liuest still in thy sinnes and spendest a great part of thy time in vanitie and worldly delightes thy heart as hard as the adamāt is ready sooner to breake then to bowe to Gods will and when thou forcest thy selfe hereunto thou canst not but discerne the blindnes of thy vnderstanding in spiritual thinges which is so sharpe and eagle sighted in matters concerning the world thy spirits so dull blockish thine affectiōs so glutted tyred in performing seruice vnto God which are so ful of life alacritie in following worldly vanities And therefore it is impossible that thou shouldest haue any true repentance for how can repentance and hardnes of hart a hart of flesh an hart of stone be atonce in thee § Sect. 2 Against which tentation of Sathan if we would arme our selues For the answering that former tentation 2. extreames to be avoyded it behoueth vs to bee verie carefull that wee doe not runne into two dangerous extreames the one whereof is securely to flatter our selues with an opinion of our good estate when as in turth it is most dangerous and damnable the other that we doe not too much suffer our selues to bee deiected and cast downe thoughe wee haue not as yet attained to so greate perfection as our hearte desireth Two sortes of hardnesse of hart 1. that which is insensible And to this purpose we are to know that hardnesse of heart is of two sortes the first is of them who being most hard harted notwithstanding doe not feele nor perceiue it the other of those who feeling their hardnesse of heart are greeued therewith and desire to haue it mollified softened and euen resolued into teares of vnfained repentance The first sort is damnable or at least most daungerous for it lulleth vs asleepe in carnall securitie it taketh away all sense of sinne and consequently all sorrow whereby we should bewaile it it scareth and brawneth the conscience couering it as it were on all sides with a thicke hard skinne which will neuer or most hardly be pearced either by Gods iustice and threatnings to cause vs to fear least we incurre his wrathful displeasure or by his mercies and gratious promises to moue vs to loue him and to bring forth the fruits of our loue in acceptable obediencd it repelleth all the good motions of Gods spirit filleth the soule with such drowsie dulnes and blockish deadnesse that it is altogether vnfit to perfourme any seruice vnto God and most apoto entertaine any of Sathans tentations And this insensible hardnesse of heart which is the spirituall lethurgie of the soule is of two kindes The insensible hardnesse of hart is of two sortes The first ioyned with obstinacie the first is ioyned with wilfull obstinacie and affected rebellion whereby men aduisedly and contemptuously withstand the outward ministerie of the word and the inward motions of Gods spirit with all other meanes which might mooue and muite them to serious repentance an example whereof wee haue in Pharaoh who hardened his heart against the Lord opposing himselfe against his ambassage deliuered vnto him by Moysos and confirmed by so many miracles and also obstimately and with an high hand of rebellion checked and quenchen the good motions of Gods spirit whereby he was sometimes moued to confesse his sinne and to acknowledge the Lord righteous As also in Saul who against his conscience persecuted Dauid because the Lord loued had made choise of him to succeed in his place and howsoeuer sometimes by occasion of some notable fruite of Dauids innocencie hee was moued to condemne himselfe and to iustifie him yet presently hee hardned his heart againe and raged against him with wonted malice And thus likewise were those Israelites hardened and frozen stiffe in the dregs of their sinnes
ouerruled vs and after also beareth some sway in vs euē when we are regenerate til with al our other corruptions we lay this aside also by death And this appeareth in the exāple of the Prophet Dauid who desireth the Lord to create in him a cleane hart to renew a right spirit within him Psal 51.10 Psal 51.10 in which words he implieth that his hardnesse of heart was so great and the corruption thereof so abominable that it was euen past mending and therefore he doth not pray the Lord to purge and reforme his old hart Ezech. 11.19 but to create a new one and to take quite away his stonie hart to bestow vpon him a hart of flesh as though his hart were like a building exceeding ruinous which could no longer be repaired vnlesse it were razed downe euen to the foundation and all new built vp againe So whereas he praieth the Lord to renew his spirit in him he giueth vs to vnderstand that he hath lost the feeling of the spirit of adoption crying in his hart Abba father and that there was in him such an intermission surcease of the actions fruits therof that it seemed vtterly quenched and departed from him So els where he praieth vnto the Lord to quickē him according to his louing kindnesse Psal 119.88 that he might keepe the testimonies of his mouth Whereby hee intimateth his drowsinesse and deadnesse in Gods seruice The Prophet Esay likewise in the behalfe of himselfe and the people complaineth thus Esay 63.17 Esay 63.17 O Lord why hast thou made vs to erre from thy waies and hardned our hart from thy feare By all which it appeareth that euen the deare children of God do oftentimes see and feele to their great griefe their hardnesse of hart which is ioyned with exceeding dulnesse and drowsinesse in Gods seruice Yea in truth this kind of hardnesse of hart is incident vnto them alone For whilest men are worldly and carnall though their harts are most hard and obdurate yet they doe not discerne it neither are they any whit displeased with their estate but fondly flatter themselues imagining that they are in exceeding good case and very deuout in Gods seruice which indeed as they perfourme it is meerely formall customable rather then conscionable in shew and externall but not in spirit and truth but when the Lord by the ministery of his word made effectuall by the inward operation of his holy spirit doth pull of the thicke skinne of carnall securitie from of their hearts and causeth the seales of ignorance to fall from their eyes then and not before doe they plainely discerne and sensibly feele that huge masse of inbred corruption their dulnesse and drowsinesse in Gods seruice their hardnesse of hart and impaenitencie and now they are much vexed and grieued with them which in former times neuer troubled them And therefore let not such be dismaied nor debarre their soules of that cōsolation which of right belongeth to them for flesh and bloud hath not reuealed this their corruption hardnesse of hart dulnesse and deadnesse in Gods seruice but the good spirit of God which hath begunne already to worke in them shewing them their corruptions and moouing them to an vnfained dislike of them and therefore they may assure themselues that he who hath begunne this good worke in them will also bring it in his good time to perfection Onely as the Psalmist exhorteth Let them tarrie the Lords leasure Phil. 1.6 waite vpon and trust in him and he shall comfort their hearts § Sect. 2 Now this sensible or discerned hardnesse of hart is also of two sortes 2. Sortes of sensible hardnesse of hart The first ioyned with the vse of the means wherby it may be softned the first is of them who carefully vse all good meanes and indeauour with all diligence to better their estate which they see to bee most miserable and to mollifie their hard hartes and to attaine vnto harty and vnfained repentance Which who so doth hee may assure himselfe that hee is the child of God and in his loue and fauour for earnestly to desire repentance and carefully to vse the meanes whereby we may attaine thereunto to be displeased with our hardnesse of heart and to labour that it may bee mollified to bee sorry that wee can bee no more sorry and to bee displeased with our selues because wee can no more bee displeased with our sinnes is very acceptable in the sight of God though wee see but a little progresse in godlinesse and but a small increase of repentance which wee desire in great measure for the Lorde esteemeth the will for the deed and the affection for the action and wee may assure our selues that if on our part wee be not wanting in the vse of the meanes the Lord will not bee wanting on his part to supply our wantes and to satisfie all our Godly desires Of this hardnesse of heart which verie often befalleth the dearest of Gods children wee haue many examples Examples of this hardnesse of heart Psal 77.2 The prophet Dauid thus complaineth Psal 77.2 In the day of my trouble I sought the Lorde my sore ranne and ceased not in the night my soule refused comfort 3. I did thinke vppon God and as troubled I prayed and my spirit was full of anguish 4. thou keepest mine eyes waking I was astonied and could not speake So the church complaineth thus Cant. 3.1 Cant 3.1 and 5.6 In my bed I sought him by night whom my soule loued I sought him but I found him not and chap. 5. ver 6. I opened to my welbeloued but my welbeloued was gone and past mine heart was gone when hee did speake I sought him but I could not find him I called him but hee answered me not Whereby it is manifest that euen the deare saints of God are often times destitute of all comfort and voyde of all feeling of Gods fauour and of the powerfull working of the graces of Gods spirit which they haue receiued though they vse the meanes appointed of God for the stirring vp and increasing of grace in them which commeth to passe by reason of their hardnesse of heart and drowsie dulnesse of spirit in these spirituall excercises And hence it is that many of Gods children doe grieously afflict their soules because they see these their corruptions and imperfections and hereby often times are mooued to thinke that they are destitute of faith and of all sauing graces of Gods sanctifying spirite because though they vse the meanes ordayned of God for the begetting and increasing of grace in them yet they cannot perceiue any fruite that commeth thereby nor feele in their soules any true comfort or ioy in these spirituall excercises For example some complaine that though they continually heare the word yet they feele no increase of any grace no more knowledge no more faith no more zeale of Gods glory no more mortification of their old corruptions
holy spirit like a glorious light hauing dispelled the darke foggie mists of ignorance and illuminated the eyes of their vnderstandings with the knowledge of Gods law they better discerne their sinnes and miserable estate then in former times And this the Apostle Paul sheweth vnto vs in his own example Rom. 7.9 Rom. 7.9.10 For saith he I was once aliue without the law but when the commaundement came sin reuiued 10. but I died and the same commaundement which was ordeyned vnto life was found to be vnto mee vnto death and ver 13. was that then which was good made death vnto mee God forbid but sinne that it might appeare sinne wrought death in mee by that which is good that sinne might bee out of measure sinfull by the commaundement So that the preaching of the law doth not make vs more sinfull but reuealeth those sinnes vnto vs which before we discerned not As therefore the sunne shining vpon some filthie place doth not make it so filthie but onely doth make it manifest which was not seene in the darke and as the wholesome physicke is not the cause of those corruptions which it purgeth out but by expelling them out of the bodie sheweth them vnto vs so the heauenly light and soueraigne physicke of Gods worde doth not worke in vs our filthie corruptions and hurtfull humors of sinne but it reuealeth them vnto vs whereas before times by reason of our ignorance and blindnesse they were secret and hidden § Sect. 6 When therefore out of the former premisses this conclusion is inferred either by Sathan who continually like a malicious enemie seeketh our destruction That we are not to neglect hearing the word because of the former imperfections or by our owne corrupt flesh which is impatient of any rough handlinge and therefore would rather haue vs sicke still then indure any paine in beeing cured that it were better for vs to surcease the hearing of gods word as seruing to no other end but to encrease our condemnation let vs in any case resist such motions as beeing most daungerous tentations which being entertained will bring vs to vtter ruine and endlesse destruction for if wee depriue our selues of this heauenly light the diuell will easily lead vs hudwincke vnto all fin wickednesse if we long abstaine from this comfortable food of our soules they will be hungarstarued and all the graces of Gods spirit will waxe faint and die in vs if wee disarme our selues of this sword of the spirite Sathan without any resistance will ouercome vs and take vs captiues forcing vs as his miserable slaues to commit all those workes of darknesse in which hee will imploy vs. And therefore as wee tender the saluation of our owne soules let vs not be discouraged from hearing the word of God by any suggestions whatsoeuer no not though we seeme vnto our selues euery time wee come into the Church to goe a step towards hell for whilest we vse Gods ordinance which is appointed as the meanes for our conuersion and saluation there is some good hope but when we vtterly neglect it our state is most desperate CHAP. XL. Consolations for such as bewayle their hardnesse of hart and wants in prayer § Sect. 1 OThers complaine that they are so ouerwhelmed with their hardnesse of hart Consolations for such as cōplaine that they cannot pray at all and drowsie dulnesse of spirit that eyther they cannot pray at all or if they doe it is barrainely without all forme or fashion or if they haue the eloquence of the tongue good set formes of praier yet they perfourme it coldly and drowsilie without all earnestnesse and feruencie of spirit hauing their minds caried away with wandring thoughts so that their praiers are but meere liplabour therefore it were better not to pray at all because they cannot performe this dutie in any good maner or measure as God requireth And this is a tentation wherewith euen the dearest children of God are much vexed and troubled and therefore it shall not be amisse to answere the seuerall branches of this complaint First therfore where as they complaine that they cannot pray at all this is to bee vnderstood either generally of all times or specially at sometimes If they say they can neuer pray it is very likely that either they forget or much deceiue themselues for few or none who are altogether destitute of the spirit of supplication haue any vnderstanding to discerne their want or any grace to bewaile it but content themselues with their lip-labour as though they had perfourmed acceptable seruice vnto God And it is a worke of one and the same spirit to make vs see our infirmities with hatred and dislike of them and to moue vs earnestly to desire of God that we may be freed from them which earnest desire is harty praier But if they further affirme that they are most sure they doe neuer pray vnto God I answere that though this in it selfe be a most daungerous case for it is a signe of a worker of iniquitie not to call vpon God as the Psalmist speaketh Psal 53.4 Psal 53.4 yet they haue no cause to despaire for the same spirit which hath reuealed vnto them this their sinne and infirmitie and hath wrought in them a dislike thereof will also remoue it and supply their want in Gods good time if they will labour for this good gift and not quench the good motions of the spirit when God offreth them vnto them The gift of praier not in our owne power But if they cannot denie that sometimes they haue had the grace giuen them of God to call earnestly vppon his name howsoeuer in this present time they are altogether disfurnished thereof then let them know that their case in this respect is common withall the deare children of God for harty prayer is not in our owne power neither doth it attend vpon our owne will but it is the gift of God which at sometimes in plentifull measure he bestoweth vpon his children and at other times he pulleth backe his liberall hand to the end that by the want thereof we may learne to ascribe the glorie and praise of our harty prayers vnto God who worketh in vs the will and the deed and is in truth the onely true authour of them which praise otherwise in pride of hart we would arrogate vnto our selues as being a naturall facultie and in our owne power and also to the end we may more highly esteeme it and with more ioy and diligence vse it when we haue it bestowed on vs least through our negligence and slouthfulnesse we mooue the Lord to take it from vs. Seeing therefore this hartie calling vpon Gods name is a gift of God a worke of his holy spirit in vs which at sometimes heretofore we haue discerned in our selues let vs not altogether be discouraged though at sometimes we want it Rom. 11.29 for the giftes of God are without repentance and though
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
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
accompanied with losse as when wee are in hope to gaine thereby These and many other the braunches of sanctification are the vndoubted signes of a true and liuely faith and therefore whosoeuer after due examination find that they are indued with them may also be assured notwithstanding all Sathans suggestions to the contrary that they haue faith for this is the roote from which these fruits spring and they cannot be seuered CHAP. XLIII Sathans tentations grounded vpon our want of sense and feeling of faith answered § Sect. 1 ANd these are the signes by which euery beleeuer may be assured that he hath a true liuely faith Sathans tentation whereby he perswadeth vs tha we haue no faith because we feele it not which howsoeuer they bee to be obserued in euery faithfull man yet not at all times for oftentimes it commeth to passe that the beleeuing Christian doth neither feele his faith nor the fruites thereof especially in the infancie of faith and in the cumbate of tentations which giueth occasion vnto Sathan of suggesting into his mind a daungerous tentation Thou braggest much will he say of thy faith and thou confirmest this thy perswasion that thou art indued therewith with many signes and fruits which haue accompanied it but if now thou examine thy selfe a right thou shalt find in thee no such matter and not to stand vpon other arguments I appeale vnto the testimonie of thine owne conscience whether at this present thou hast any sense or liuely feeling of faith or canst discerne those fruits thereof which before thou hast spoken of if not then doe not flatter thy selfe in vaine with a fond perswasion for though thou wilt not beleeue mee yet at least beleeue thine owne sense and feeling which plainely telleth thee that either thou neuer haddest any true faith indeed or if thou haddest yet that now it is quite lost and perished The answere to the former tertations For the answering of which tentation wee must distinguish betweene the habite of faith and the act of faith or betweene faith it selfe and the worke function thereof which is to apprehend and apply Christs merits and Gods mercy and louing fauour with all the gratious promises of the gospell as it is an habituall facultie of the mind it alwaies continueth abideth in Gods children after it is once wrought in them by the spirit of God but in respect of the function act or worke thereof it hath many intermissions and oftentimes seemeth to be cast as it were into a dead sleepe Now we are to know that we cannot sensibly discerne faith as it is an habituall vertue or facultie of the mind although wee haue it in great measure in vs but onely so farre foorth as it manifesteth it selfe in his actions workes fruits and therefore it is an vnsound and false maner of reasoning to inferre because we doe not sensibly feele and discerne that we haue faith therfore we are destitute thereof for the habite of faith or faith it selfe may be in vs yet for a time may be so hindred by outward accidents that it cannot shew it selfe in his actions and fruits by which alone it is sensibly discerned § Sect. 2 But I will make this more cleare and manifest by some familiar similitude and examples The former answere made plaine by similitudes we know that in the sicknesses and diseases of the body nature is so infeebled and ouercome that sometimes the partie affected falleth into a dead swoune wherein hee is depriued for a time not onely of the vse of the vnderstanding reason and memorie but also of his senses motion and vitall functions so that in respect of sense and outward appearance hee is quite depriued of all his vitall sensitiue and intellectuall faculties but yet a while after by reason of some outward meanes vsed or by the secrete power of nature working in him hee is restored to the vse of all againe and liueth feeleth much and vnderstandeth as in former times because hee had not lost these faculties but onely by some grieuous impediment was hindred of the vse of them in their actions and functions so that here this manner of reasoning appeareth absurd and false these faculties of the soule cannot be sensibly discerned and therefore hee is quite destitute of them And thus also it is in respect of our faith and other habituall vertues oftentimes through the sicknes of the soule in sinne or the outward violence of Sathans tentations it seemeth cast into a swoune depriued of al the spiritual faculties and vertues thereof faith loue zeale hope patience and the rest but yet soone after by hearing the word by godly admonitions instructions reprehensions and consolations made effectuall by the inward operation of Gods spirit it is reuiued and all the spirituall graces thereof shew themselues againe in their woonted strength so that this inference is no lesse false then the other there is no sensible appearance of these sanctifying gifts and graces and therefore they are quite lost and perished for the graces themselues remaine thoughe for a time they appeare not in their actions and fruits So in the time of winter the fruitfull trees are so nipped with the cold frosts and so weatherbeaten with tempestuous stormes that they appeare naked bare not only without fruite but also leaues so as if wee shall iudge according to sence outward appearance we should falsely conclude that they are dead for by experience we know that they liue and sucke nourishment out of the earth euen when they are most spoiled of their summer beautie and though they are tossed with the winds yet hereby they are not hurt but rather take deeper roote and so are made capeable of more nourishment and though they bee nipped with cold frosts yet hereby they are not made barren nay rather hereby their wormes and cankers are killed and they prepared and made fitt to bring forth more fruite in the time of sommer when the comfortable spring approacheth and the sweet showers and warme sunne beames fall and descend vpon them And thus it is with the spirituall graces in the poor christian in the winter of affliction they are nipped with the cold frosts of feare and doubting and weatherbeaten with the boysterous blasts of Sathans tentations so as they seeme euen dead at the very roote if wee shall iudge according to outwarde sense appearance but yet by experience we find that it is farre otherwise for hereby they are not ouerturned though they be shaken and this shaking maketh them to take more deepe roote in godlinesse and though they bee nipped and pinched with feares and doubtings yet they perish not only the canker-worme of pride sonde presumption and selfe confidence is mortified and killed and they hereby are prepared and fitted to bring forth more plentifull fruites of holinesse and righteousnesse when the spring of true comfort commeth wherein the sweete showers of Gods holy spirit distil vpon
are not vtterly to bee discouraged nor to suffer themselues to sinke into the gulfe of desperation but as the sense and feeling of their state ought to humble them vnder Gods hand and to mooue them to enter into a due examination of themselues and to a serious repentance for their sinnes so they must take comfort vnto themselues and prop vp their declining faith by calling to mind former times wherein the Lord hath shewed his mercifull and gratious countenance vnto them and wherein they in token of thankefulnesse haue glorified God by their holinesse and righteousnesse of life An example whereof wee haue in the Prophet Dauid Psal 77. who being grieuously afflicted could not receaue in his soule any true comfort Psal 77. for howsoeuer hee did thinke vpon the Lord yet hee was still troubled and though hee prayed vnto him yet his spirit was full of anguish What help◠did he then find in this his present distresse He telleth vs in the first verse Then saith he I considered the dayes of old and the yeares of ancient time I called to remembrance my song in the night namely his songs of thanksgiuing whereby he had praised God for his great benefits and vers 11. I remembred the workes of the Lord certainely I remembred thy wonders of old Iob. 31. So the holy man Iob apprehending and conceyuing of God as of his enemie in respect of his present sense and feeling and being mooued by his friends to doubt of his graces which he had receiued and to condemne himselfe for an hypocrite comforteth himselfe and strengtheneth his faith in the middest of al these grieuous tentations by calling to his remembrance his fruits of faith and workes of sanctification which he had discerned in himselfe in former times as appeareth Chap. 31. Whose example if the children of God in like distresse will follow how miserable soeuer they are in their present sense and feeling yet they may receaue vnto themselues comfort because Gods gifts and calling are without repentance § Sect. 2 But here Sathan will further obiect that we are not only without all sense and feeling of faith That true faith resteth not in our sēse and feeling but also that we doe sensibly feele the heauie burthen of Gods wrath and plainely discerne his frowning and angrie countenance against vs and therfore howsoeuer those children of God who are in his loue and fauoure may haue some faith in them although it doe not alwaies so sensibly appeare yet it is impossibly that we should haue any sparke thereof seeing wee haue not any sense of Gods loue and fauour nay doe sensibly perceaue the cleane contrary to which wee are to answeare that faith doth not relie it selfe vpon our sence and feeling for as the apostle saith faith is the ground of things not presently inioyed but which are hoped for and the euidence or demonstration of things not which are subiect to the senses and sensibly discerned but which are not seene Heb. 11.1 Heb. 11. I and we beleeue that such ioyes are prepared for vs as neither eye hath seene nor eare hath heard nor the heart of man conceiued as it is 1. Cor. 2.9 and it is a kind of infidelitie to beleeue onely those things which are subiect vnto our senses and vnderstandings 1. Cor. 2.9 and therefore when Thomas would not beleeue that Christ was risen before it was made manifest to his senses hee is reproued for infidelitie bee not saith hee faithlesse but faithfull So that when our sense and feeling cease their faith beginneth his chiefe worke the most excellent faith sheweth it selfe most clearely when wee haue no sense and feeling or when we discerne and feele the plaine contrarie for it is an easie matter to be strong in faith when God sheweth himselfe gratious and mercifull but when he appeareth vnto vs like an angrie iudge when as his wrath flameth out against vs then to behold his loue through the vizard of anger to apprehend by faith his mercie and goodnesse towards vs when our senses apprehend nothing but his wrath and displeasure Iob. 13.15 to growe to Iobs resolution in the middest of our bitter agonies and greiuous afflictions though hee kill me yet will I trust in him and when we haue receaued many repulses and bitter snubs yet with the Cananitish woman to continue our suite Mat. 15. argueth such a faith as is hardly found no not in Israell Our want of sense therefore of Gods loue and fauour doth not argue want of faith for our faith is not grounded vppon our sense and feeling but vppon Gods gratious promises immutable goodnesse and infallible truth and if euer we haue tasted of Gods loue and mercie whatsoeuer wee apprehend in our present sense and feeling faith concludeth that we are still in his loue and fauour for he is without change or shadow of change as the apostle speaketh Iam. 1.17 and whom he loueth to the ende hee loueth them Iam. 1.17 as our Sauiour hath taught vs. Ioh. 13.1 Ioh. 13.1 Though then our sense of Gods loue fayle yet may our faith continue strong as appeareth plainely in the example of Iob who though he conceiued of God in his sense and feeling that he had hiddē his face frō him took him for his enemy though he seemed to write bitter things against him and made him to possesse the sinnes of his youth yet by a liuely faith he still rested and relied vpon him protesting that though he should slay him yet hee would trust in him as appeareth Iob. 13.15 Iob 13.15 Yea our Sauiour Christ himselfe who could not sinne through infidelitie in respect of his present sense and feeling complayneth that God had forsaken him § Sect. 3 That we are rather to beleeue Gods word then our owne sense and feeling If therefore Sathan goe about to perswade vs that we are without faith because we presently apprehend not Gods loue nor feele the sweete tast of his goodnesse wee are to answeare that wee are not to build our assurance vppon our owne sense and feeling but vpon Gods vnchangable goodnesse and gratious promisses made vnto vs in Christ Iesus and if at any time our sense and feeling tell vs one thing namely that God hath withdrawne his loue from vs and will neuer againe looke gratiously vpon vs and the word of God assure vs of another thing to witt that God will neuer forsake vs but continue his loue towards vs vnto the end wee are not to giue credit vnto our owne feeling but vnto Gods worde for otherwise what doe wee els but preferre our oft deceyuinge sense before Gods infallible truth and imagine that wee can better discerne and iudge of our estate then God himselfe but the worde of God telleth vs that if wee turne vnto the Lorde by vnfained repentance sorrowing for our sinnes past hating our present corruptions and desiring and indeauouring to mortifie the flesh and the
God in Iesus Christ so he hath not left out the little weak saith of Thomas who would not beleeue further then hee sawe and felt Yea the Lord in his word hath reuealed vnto vs the diuers degrees of faith in the same men in respect of diuers times That the scriptures set forth vnto vs the diuers degrees of faith in the same beleeuer at one time like a graine of mustard seede at another time like a great tree at one time like a little smoke and soone after bursting out into a great flame now like a weake reed wauering and declyning with the smallest blast of any tryall and within a while like an immoueable rocke which beateth backe huge billowes and euen a whole sea of violent tentations in a word it setteth out to our vew as it were portrayed in a fresh and liue picture the diuers ages of a christian as he is in his conception and preparation to grace and as he is in his new birth and first conuersion as he is a babe and as he groweth from his infancie to greater age and strength till hee come to ripe yeares and to be a strong man in Christ Besides it sheweth vnto vs his diuers relapses through sinne the sicknesse of the soule and how oftentimes the spiritual growth is hindred and the strength of Gods graces abated and much weakned by the cotidian ague of our corruptions and Sathans tentations and also after these fitts bee driuen away by vertue of Gods spirit how we receiue a greater increase of grace and measure of strength whereby we grow more in christianitie and godlinesse in a yeere then we did in two before All which is set downe to this end that we should not make our infancie our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and full growth but labour to increase in grace till we become of babes strong men in Christ as also that finding our selues as weake as little infants wee bee not vtterly discouraged for if we sucke the brests of our spirituall mother the true church and receiue from her the milke and stronger meate of the word and sacraments wee shall assuredly growe vp from grace to grace and strength to strength till of babes wee become strong men in Iesus Christ and that though wee haue many great sickness of the soule and relapses into sinne whereby our spirituall growth for a time is hindred and our strength in Gods graces much abated yet if we often feed vpon the comfortable foode of Gods worde and vse this spirituall physick prescribed by God himselfe we shall not only againe recouer our former strength and health but also find a great increase of Gods graces in vs. § Sect. 3 Lastly Sathan will suggest that though our faith be true That Sathan cannot preuaile against the weakest faith yet it is so exceeding small and weake that with the violence of his tētations and huge masse of our own corruptions it will easily be ouerthrown and turned into infidelitie To which we are to answere that though hereby our faith may be shrewdly shaken yet it can neuer be ouerturned though it may be couered with the ashes of our corruptions yet it can neuer be vtterly quenched though through our gretuous foyles and falls in the cōbate of tentations it may be as it were brought into a traunce so as we cannot sensibly discerne any action motion or life of faith yet the habite and grace it selfe after it is once giuen of God is neuer taken away neither is it possible that it should be quite destroied by all the power of hell And this may appeare by diuers reasons first because faith is not of our selues but the free gift of God as it is Ephe. 2.8 Eph. 2.8 And whatsoeuer sanctifyng and sauing grace the Lord giueth that he neuer taketh vtterly away for the gifts and calling of God are without repentance as the Apostle speaketh Rom. 11.29 Rom. 11.29 Secondly whosoeuer truely beleeueth he is truely knit and vnited vnto the body of Christ and is made partaker of his holy spirit which as it begetteth and beginneth all the sanctifying and sauing graces in vs so also it nourisheth strengtheneth and confirmeth them so as they can neuer vtterly faile for whatsoeuer good worke he beginneth that will hee also perfect and accomplish Phil. 1.26 Phil. 1.6 Thirdly whosoeuer truely beleeueth he is truely iustified and whosoeuer is iustified is elected called and shal be glorified for these inseparably goe together Rom. 8.30 Rom. 8.30 and consequently he that hath true faith whereby he is iustified cannot fall away seeing his iustification is as certaine as the eternall decree of Gods election § Sect. 4 Lastly That God both can and will vphould the weakest beleeuer God both can and will strengthen and confirme all those who are weake in faith till they attaine vnto the end of their faith euen the saluation of their soules and therefore it is impossible that they which once truely beleeue should fall away and be cōdemned Concerning Gods power no man can make any question seeing it is omnipotent and almighty and for his will he hath fully reuealed it both by his word and workes namely that he will not take away that grace which he hath once giuen but rather increase it till it bee perfected and accomplished Esa 66.13 Gods loue compared to the loue of a tēder mother For the first the Lord saith that hee will comfort his Church and people as the woman comforteth her child Esa 66.13 now wee know that the mother doth not abandon her child nor depriue him of that comfort which she can giue him because he is sicke and weake but rather the sicker and weaker he is the more is her care and diligence in releiuing him in his distresse when hee is not able to disgest strong meate she prouideth for him cōfortable foode of light disgestion when he is so weake that he cannot goe she carieth him in her armes or otherwise supporteth him when he is so sicke that he faleth downe to the ground in a swoune shee rayseth him vp neuer resteth till shee hath recouered life in him is this loue in a naturall mother then surely much more shall we finde in our heauenly father Esa 49.15 for though a mother may forget the fruit of her womb yet wil the Lord neuer forget vs as he hath promised Esa 49.15 And therefore the greater our weakenesse is in grace and the more greiuous our sicknesse is through sinne and the noisome humors of our corruptions the more carefully will hee watch ouer vs with the eye of his prouidence and support vs with his almighty power in our greatest weakenesse the more tenderly will he pitie vs and in louing compassion will prouide for vs such comfortable food as wil be fit to nourish vs and repaire our decaied strength when we cannot goe he will with his almighty hand vphould vs and when we fall into a dead traunce
of life as the soule which is the cause thereof and so to a iustified man there is necessarily required as well good works which are the effects of iustification as faith which is the instrumentall cause thereof for faith and workes are neuer seuered in the subiect or party iustified although they are disioyned in the act of iustifying So the eye onely seeth and not the forehead but yet the eye seuered from the forehead seeth not because it is but a dead eye the hand writeth and not the body but the hand seuered from the body writeth not because it is a dead hand The foote goeth and not the head or heart but the foote which is seuered from the head or heart goeth not and so faith onely iustifieth and not hope not charitie not workes but the faith that is seuered from hope charitie and workes iustifieth not because it is but a dead faith as therefore when we say the eye onely seeth the hand onely writeth the foote onely walketh our meaning is not that these parts being alone and seuered from the rest see write and walke but that amongst all other parts the action or function of seeing belongeth peculiarly vnto the eye writing to the hand walking to the foote so when we say that onely faith iustifieth our meaning is not that the faith which is alone and seuered from other graces and the fruites of them good workes iustifieth but that amongst all other graces this act of iustifying peculiarly and properly belongeth vnto faith and not to any other grace vertue or workes § Sect. 2 Now that that faith alone in this sense vnderstoode iustifieth appeareth plainely Testimonies to proue that faith alone iustifieth vs. Rom. 3.28 both by testimonies of scripture and apparant reasons For the first it is manifest Rom. 3.28 where after long disputation concerning this poynt the Apostle expresly concludeth thus Therefore we conclude that a man is iustified by faith without the workes of the law And chap. 4. vers 5. To him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnes and 4.5 So Gal. 2.16 Know that a man is not iustified by the workes of the law but by the faith of Iesus Christ Gal. 2.16 euen we I say haue beleeued in Iesus Christ that we might be iustified by the faith of Christ and not by the workes of the law because by the workes of the law no flesh shall be iustified And cap. 3.11 And that no man is iustified by the law in the sight of God it is euident Gal. 3.11 for the iust shall liue by faith 12. And the law is not of faith And hence it is that the righteousnes of Christ whereby we are iustified is called the righteousnes of faith Rom. 9.30 because faith is the onely instrument which appehendeth and applieth this righteousnesse vnto vs for our iustification § Sect. 3 The reasons to proue that faith alone iustifieth are diuers Reasons to proue that faith alone iustifieth First that which alone applieth vnto vs Christ Iesus and his righteousnesse that onely iustifieth vs but faith alone applyeth vnto vs Christ Iesus and his righteousnesse and not hope charitie or any other grace and therefore faith alone iustifieth Secondly that which onely maketh the promises of the Gospell firme and sure vnto vs that alone iustifieth vs but faith alone resting vpon Gods mercie and Christs merits maketh the promises of the Gospell firme and sure vnto vs which would be most vncertaine if they should depend on the condition of our workes and worthinesse seeing they are most imperfect and we most corrupt and vnworthie of Gods least mercie as the Apostle plainely sheweth Rom. 4.16 Therefore it is namely the couenant of grace by faith Rom. 4.16 that it might come by grace and the promise might be sure to all the seede and therefore faith alone iustifieth vs. Lastly Ioh. 3.14.15 our Sauiour Christ Ioh. 3.14.15 maketh this comparison As Moses lift vp the serpent in the wildernesse so must the sonne of man be lift vp that whosoeuer beleeueth in him should not perish but haue eternall life From which we may thus reason As the Isralites who were stung with fierie serpents were cured not by any outward meanes of physicke and surgerie or any thing in themselues saue onely by looking vpon the brasen serpent which for this purpose was set vp by Gods commaundement so we being stung of the old serpent with the sting of sinne cannot be cured by any meanes without or within our selues but by beholding the true substance Christ Iesus signified by this shadow with the eye of faith And thus haue I proued first that we are not iustified by our workes and inherent righteousnesse and secondly that we are iustified by faith alone not as it is the chiefe and principall cause for in this respect God iustifieth not as it is the matter or meritorious cause of our iustification for in this respect the merits and righteousnesse of Iesus Christ iustifieth vs but as it is the alone instrument and onely cause in vs which applyeth that meritorious cause vnto vs whereby alone we are iustified in Gods sight § Sect. 4 Secondly the tempter will obiect that this imputed righteousnesse wee speake of is but imaginarie That the imputatiō of Christs righteousnesse is not putatiue and imaginarie and a vaine phantasie as if a man who were defiled with durt should be reputed cleane by the imputation of anothers cleanesse or as if a begger should be esteemed rich by imputation of anothers wealth To which we are to answere that the imputation of Christs righteousnesse vnto vs is no imaginarie dreame but a matter plainely expressed in Gods word as also the not imputation of our sinnes is therein specified In the fourth of the Romanes this word is vsed by the holy Ghost an eleuen times Rom. 4 3.4 So vers 3. Abraham beleeued God and it was imputed vnto him for righteousnesse And vers 4. To him that worketh not but beleeueth in him that iustifieth the vngodly his faith is imputed for righteousnesse And vers 6. Euen as Dauid declared the blessednesse of the man vnto whom God imputeth righteousnesse without workes And vers 8. Blessed is the man to whom the Lord imputeth not sinne c. § Sect. 5 Yea will the tempter say That not our own but Christs righteousnesse is imputed vnto vs for our iustification it is true that we are iustified by imputed righteousnesse but not by the righteousnesse of Christ which is out of our selues but our faith which is formed and perfected with charitie and other graces and good workes is imputed for righteousnesse or more plainely God accepteth of the workes of the faithfull and their inherent righteousnesse though imperfect and vnworthie in themselues for and through Christ for such righteousnesse which may iustifie vs in his sight For the answering of which obiection we are to