than the which there can bee no better assurance of performing promise and 2. King 14.14 2. King 14.14 it signifieth a hostage giuen in warres which is giuen for assurance to confirme couenants agreed vpon Whereas therefore Gods spirit in the faithfull is called arrhabo which signifieth an earnest pawne and hostage we are hereby assured that the Lord will performe his couenant betweene vs and him that he will not misse a day in the performing of his promise that howsoeuer we were enemies yet now being reconciled by the death of his sonne he hath giuen vs an hostage to assure vs of eternall peace euen his holy spirit And therefore let not Sathan nor all his assistants cause vs to doubt of Gods couenant wherein he hath assured vs of our election adoption and saluation seeing he hath sealed this couenant with his spirit and hath giuen vnto vs this earnest and pawne to assure vs that he will performe his promise and bargaine § Sect. 4 But here the tempter obiecteth That we may discerne Gods spirit by the effects thereof that we cannot know and discerne whether we haue the spirit of God vnlesse it should bring forth in vs some extraordinarie effects and though it should be granted that we were indued therewith yet we cannot discerne the testimonie thereof from our owne thoughts vnlesse it be by some speciall reuelation To the first I answere that though many lulled asleepe with carnall securitie doe vainely dreame that they haue Gods spirit and so are deluded with their owne phantasies yet this hindereth not but that he who hath the spirit of God indeede may certainely be assured that it dwelleth in him for it sealeth in vs the assurance of Gods couenant 2. Cor. 1.22 and who can receiue this seale and not feele the impression it is an earnest and who receiuing an earnest cannot know whether he hath receiued it for otherwise how can it assure vs of our bargaine if of it selfe we haue no assurance it is a pawne of Gods loue and our saluation and who hauing a pawne in his custodie cannot know that he possesseth it it is a heauenly light which doth illuminate our vnderstandings Eph. 1.17.18 which were blinde and ignorant in the knowledge of Gods truth and who cannot discerne betweene blindnesse and sight light and darknesse it is a water which purgeth vs from our corruption Esa 44.3 Ezech. 16.9 and who that is thus washed and clensed can doubt that this water hath touched him Matth. 3.11 Act. 2.3 it is a sire which inflameth our cold frosen hearts with a zeale of Gods glorie and loue of our brethren and how can fire which is caried in our brests be hidden from vs 1. Ioh. 2.20.27 it is a precious oyle which mollifieth our hard stonie hearts and maketh them flexible and pliable able to Gods will which before were so stiffe and obdurate that they would rather haue broken then bowed to obedience it suppleth also our stiffe ioynts and maketh them actiue and nimble in the workes of holinesse and righteousnesse and who finding those strange alterations in himselfe may not be assured that he is annoynted with this oyle it is the Lords champion fighting in vs against the flesh Gal. 5.17 and subduing the lusts thereof and who feeling this intestine warre in his owne bowels can doubt that the combatants haue their residence in him in a word it is onely this spirit which restrained vs from the euill which naturally we loue and prouoketh vs to imbrace that good which through naturall corruption we loth and abhorre if therefore sinne growe vnpleasant vnto vs and vertue and true godlinesse delightfull we may be assured that this is the worke of Gods spirit dwelling in vs. Would we then be assured that we are indued with the spirit of God why then let vs consider if our eyes blinded with ignorance are inlightned in any good measure with the knowledge of Gods truth if our soules polluted with the filth of sinne are purged in some sort from our corruptions if our cold hearts are inflamed with the zeale of Gods glorie and the loue of our brethren if our hearts more hard than adamant and more inflexible than steele are softened and made obsequious to Gods will and if the other members of our body which were benummed and as it were taken with a dead paulsie be made nimble and actiue in the workes of holinesse and righteousnesse if we feele a fight and combate betweene the flesh and the spirit the one striuing to leade vs captiue vnto sinne the other resisting and drawing vs out of this captiuitie if the sins which heretofore we haue loued be now lothsome vnto vs and the vertues which we haue abhorred be delightfull and pleasant and then we may assure our selues that it is the light of Gods spirit which hath shined vpon vs it is this heauenly water which hath washed vs it is this diuine fire which hath inflamed vs it is this precious oyle that hath mollified and foftned vs it is this champion of the Lord of hosts which maketh warre against our trayterous flesh and subdueth the lusts thereof in a word it can be nothing but Gods spirit which makes vs hate that sinne which naturally we so dearely loue and to loue vertue and godlinesse which by nature is lothsome and bitter vnto vs. § Sect. 5 And thus it is manifest that wee may be assured that we haue Gods spirit by the ordinarie fruites thereof in euery faithfull man Now let vs consider how we may know the testimonie of Gods spirit witnessing in our hearts that we are elected adopted and shall be saued How we may discerne the testimonie of Gods spirit from our owne presumption 2. Cor. 3.6 1. Cor. 3.5 from our owne phantasies caused through carnall securitie and vaine presumption And to this end we are to know that the preaching of the Gospell is the ministerie of the spirit whereby wee are sealed and confirmed in the assurance of our saluation as appeareth 2. Cor. 3.6 And hence it is that the preachers of the Gospell are called the ministers by whom the people beleeue 1. Cor. 3.5 And the words of the Gospell are called by our Sauiour Christ spirit and life because it is the ministery of the spirit which quickneth vs as it is Ioh. 6.63 And Gal. 3.2 Ioh. 6.63 Gal. 3.2 the Apostle saith that we haue receiued the spirit by the hearing of faith that is the doctrine of faith preached in the ministery of the Gospell If therefore the testimonie of saluation in the mindes of the faithfull be conceiued by the preaching of the Gospell applied vnto them by faith then is it most certainly the testimonie of Gods spirit for the inward testimonie of Gods spirit is not different from the outward testimonie of the word but if this perswasion be not grounded vpon Gods word as theirs is not who perswade themselues that they are elected adopted
which are past and endeuoureth to forsake them in the time to come For naturally we are blinde and yet doe not perceiue our blindnesse we are most sinfull and miserable and yet doe not see our sins and miserie but with the proud Pharisie and iusticiarie Papist wee thinke our selues righteous and with the Church of the Laodiceans we imagine that we are rich and haue need of nothing not knowing that wee are wretched miserable Reuel 3.17 pour-blind and naked vntill it please the Lord to annoynt our eyes with the eye-salue of his spirit whereby we are enabled to discerne the pure gold of Christs merits which only maketh rich from the drosse of our owne workes and the white raiment of Christs obedience from the polluted ragges of our owne righteousnesse And though wee see our sinnes yet naturally wee are not sorie for them nay we delight our selues with their remembrance or if we sustaine any griefe it is not for the sinne but for the punishment which either wee feele presently inflicted or feare as being hereafter threatned vntill it please the Lord to adopt vs for his sonnes and to giue vs the spirit of adoption which mooueth vs to grieue and sorrow for our sinnes not so much for feare of punishment as for son-like affection because by our sinnes we haue dishonoured and displeased our gratious and louing father and because wee cannot wholie mortifie them so long as wee continue in this life we lamentably crie out with Paul Wretched man that I am who shall deliuer me from this bodie of death And because we know that we shal be neuer freed from it altogether so long as wee liue wee wish earnestly with the Apostle that we may be speedily dissolued being contented to part with our liues because wee can no otherwise part with our sinnes Whosoeuer therefore hath this sorrow for sinne hee may be assured of his election and saluation for 2. Cor. 7.10 as it is 2. Cor. 7.10 this godly sorrow causeth repentance vnto saluation not to be repented of whereas worldly sorrow causeth death and all the promises of life and eternall happinesse are made onely to such repentant sinners and to them onely they appertaine And as Gods children are grieued for their sinnes past so doe they hate and detest them as in all others so especially in themselues which hatred causeth them to flee from them and auoide all occasions which might cause them to fall into the like wickednes striuing and endeuouring to mortifie their lusts and euill concupiscences and to leade their liues in holinesse and righteousnesse because herewith their heauenly father is well pleased Whereas the wicked man if hee bee not restrained with a seruile feare of Gods iudgements or of temporarie punishments goeth on in his sinnes with pleasure and delight adding drunkennesse vnto thirst and drawing iniquitie vnto him with the cords of vanitie Whosoeuer therefore haue this son-like care and holie endeuour of forsaking their sinnes and betaking themselues to serue the Lord in the duties of holinesse and righteousnesse they may bee assured that they are elected and adopted to be the sonnes of God but those who haue no such purpose can neuer haue this assurance for if they were the sonnes of God they would be affected like louing children to such a gratious father § Sect. 5 The fift signe of the childe of God elected to saluation The fift signo is an hungring desire after Christs righteousnesse Ioh. 7.37 Reuel 21.6 is when as feeling his owne miserie and wretchednesse he earnestly desireth and euen as it were hungreth and thirsteth after Christs righteousnesse looking for life and saluation in him alone for such as these our Sauiour Christ calleth vnto him Ioh. 7.37 If any man thirst let him come vnto me and drinke and to such he promiseth euerlasting happinesse Reuel 21.6 I will giue to him that is a thirst of the well of the water of life freely of which whosoeuer drinketh shall neuer be more a thirst Ioh. 4. but it shall be in him a well of water springing vp vnto euerlasting life And to this we may adde also an high and incomparable estimation of Christ and his righteousnesse after that wee are assured of them whereby wee prise and value them so much aboue all worldly things that with Paul we esteeme them all but drosse and dung in respect of gaining Christ Phil. 3.8 Phil. 3.8 and are content not onely with the Merchant to sell all wee haue that we may buy these precious pearles but also to suffer tribulation anguish persecution famine nakednesse perill sword yea death it selfe Rom. 8.35 rather than wee would be separated from the loue of Christ as the Apostle speaketh Rom. 8.35 § Sect. 6 The sixt signe of the childe of God The sixt signe is the inward fight betweene the flesh and the spirit is the inward combat which they feele betweene the flesh and the spirit whereby on the one side they are drawne vnto sinne and on the other side incited vnto holy obedience now delighted in the lawe of God and yet soone after led captiue vnto sinne one while rowing against the tide of their carnall affections and another while carried violently downe the streame by reason of their weakenesse and the strength of their in-bred corruption For naturally we goe al one way without any stop opposition or resistance euen the broad way which leadeth to hell and destruction naturally we serue sinne and willingly subiect our selues to liue in the bondage of our spiritual enemies vntil the Lord doe with his holy spirit renew our will and sanctifie our affections working in vs an earnest desire to come out of this miserable captiuitie that we may attaine vnto the glorious liberty of the sonnes of God which renewing and sanctification because it is done but in part therefore is it opposed by the contrary corruption which wee haue by nature so that what the spirit loueth the flesh hateth what the spirit imbraceth the flesh abhorreth what the spirit would haue vs doe the flesh hindreth and inforceth vs to leaue vndone with whatsoeuer the spirit is delighted with that the flesh is vexed and displeased and this spirituall fight is in all Gods children as appeareth Rom. 7.23 Gal. 5.17 which should bee so farre from discouraging vs Rom. 7.23 Gal. 5.17 that nothing more can assure vs of our election for naturally we are all flesh wholy submitting our selues to be ruled by Sathan neither is there any fight or opposition in vs for Sathans kingdome is not deuided against it selfe and whilest the strong man wholy keepeth the house all that he possesseth is in peace vntill our Sauiour Christ by the operation of his spirit thrusteth him out of his possession and seeketh to rule in vs by the scepter of his word and then the diuell rageth and striueth to keepe his hold and the flesh stormeth desiring still to serue his old maister When therefore we feele
first of that which is insensible 483 CHAP. XXXIX Of that hardnes of hart which is ioyned with sense and feeling thereof 487 Consolations for such as bewaile their imperfections in hearing the word 491 CHAP. XL. Consolations for such as bewaile their wants in prayer 495 CHAP. XLI Of the infallible signes of true repentance 504 That the assurance of the remission of sinnes dependeth not on the dignitie of repentance 511 CHAP. XLII How wee may proue against Sathans temptations that wee haue true faith 513 Of the diuers degrees of faith 515 CHAP. XLIII Sathans temptations grounded vpon our want of sense and feeling of faith answered 525 CHAP. XLIIII How the weake Christian is to comfort himselfe when he is depriued of the sense of faith and other graces and sensibly feeleth the contrary corruptions 529 CHAP. XLV Of the meanes whereby our faith may be strengthened and increased 537 Of the meanes whereby we may be preserued from doubting and desperation 541 CHAP. XLVI Sathans temptations concerning smalnesse and weaknes of faith answered 549 That a weake and small faith may be a true and liuely faith 550 That all the power of hell cannot preuaile against the smallest measure of faith 551 CHAP. XLVII Sathans temptation concerning the certaintie and constancie of faith answered 554 Sathans temptation grounded on the strong faith of other of Gods children answered 555 That God both can and will vphold the weakest beleeuer 559 CHAP. XLVIII Of our iustification what it is and the causes parts therof 563 CHAP. XLIX That we are not iustified by our workes and merits prooued first by the scriptures 570 Secondly by diuers arguments 576 CHAP. L. That faith alone iustifietth how this is to be vnderstood 577 That faith alone iustifieth proued both by testimonies and reasons 579 That not our owne but Christs righteousnesse is the matter of our iustification 581 CHAP. LI. Sathans temptations mouing the weake Christian to doubt of his iustification answered 586 THE CONTENTS OF THE third Booke CHAP. I. Of sanctification what it is and the causes thereof 592 CHAP. II. Of the effects subiect obiect and time of our sanctification 598 CHAP. III. Of the parts of sanctification mortification and viuification and how they are wrought in vs. 602 CHAP. IIII. Sathans temptations whereby he inticeth vs to commit sinne answered 608 Many reasons seruing as preseruatiues to keepe vs from the contagion of sinne 610 CHAP V. Of the two sorts of preseruatiues to keepe vs from falling into sinne 616 CHAP. VI. Of some speciall meanes whereby we may be preserued from committing sinne 621 CHAP. VII Sathans temptations whereby hee discourageth the Christian in the worke of sanctification answered 624 That in the most sanctified remaine some reliques of sinne and the causes thereof 624 That our wants and corruptions should not discourage vs but redouble our care and diligence 627 Consolations to keepe vs from being discouraged when we see and feele our wants and corruptions 628 The causes wherefore God doth not perfectly sanctifie vs in this life 631 CHAP. VIII Sathans temptations drawne from our slow going forward in sanctification answered 636 CHAP. IX Sathans temptations whereby he aggrauateth our sinnes in generall answered 640 What it is to walke after the flesh and after the spirit 642 The differences betweene the sinnes of the regenerate and the vnregenerate 643 CHAP. X. That sinnes committed after repentance are pardonable 645 That all sinnes of knowledge are not presumptuous 647 That sinnes committed against knowledge are pardonable 648 Of sinnes often committed 651 CHAP. XI Sathans temptations whereby he perswadeth the Christian that he hath sinned against the holy Ghost answered 653 What the sinne against the holy Ghost is and how it may be distinguished from other sinnes 654 CHAP. XII Sathans temptations whereby he impugneth the certaintie of our perseuerance answered 656 Diuers arguments to prooue the certaintie of our perseuerance 659 FINIS THE FIRST BOOKE INTREATING OF THE POWER and policies of our spirituall enemies and of the meanes how we may withstand the one and defeate the other CHAP. I. That all the godly are assaulted with the spirituall enemies of their saluation § Sect. 1 THE Apostle hauing shewed the mysterie of our saluation and the causes thereof for the confirmation of our faith in the three first chapters of his Epistle to the Ephesians and afterwards in the other chapters hauing set downe diuers duties both generally belonging to all Christians and also particularly appertaining to men of sundrie conditions that he might moue them to repentance and amendment of life in the next place like the Lords Centinell doth discouer and giue vs warning of the approch of mighty enemies willing vs to arme our selues at all points in our owne defence and couragiously to stand vnder the standerd of Christ Iesus that we may be continually in readines to endure the encounter chap. 6.10 11 c. All that will liue like Gods seruants must prepare themselues for the spirituall combat Whereby he giueth vs to vnderstand that as soone as we seeke for assurance of saluation in Christ and endeuour to serue the Lord in a holie and a Christian life wee are to prepare our selues for a combat vnlesse we would suddenly be surprised for the spiritual enemies of our saluation bandie themselues against vs as soone as we haue giuen our names vnto God and taken vpon vs the profession and practise of Christianitie which are the liuerie and cognisance of our heauenly Lord and Master And this is manifest by the example of Gods children from time to tim◠〈…〉 though they liued in peace and securitie before thâ—◠〈…〉 tained into Gods familie yet no sooner were 〈◊〉 â—itted to be of Gods household seruants but Sathan and the world haue raged against them laboring both by inward temptations and outward furie either to withdraw them from Gods seruice by flattring inticements or vtterly to destroy and ouerthrow them by open violence No sooner had Abel offered a sacrifice of sweete smelling sauour vnto God Gen. 4. but Sathan stirreth vp Cain to become his butcher whilest Moses was contented to be reputed the sonne of Pharaohs daughter he enioyed all prosperitie but as soone as hee ioyned himselfe to Gods people and Church Pharaoh seeketh his life as long as the Israelites worshipped the Egyptian Idols they sate by their flesh-pots in peace and quietly enioyed the fruites of the land but as soone as they made but a motion of seruing the Lord the King stirred vp by the diuell doth rage against them with more then barbarous crueltie whilest Paul persecuted the Church of God Sathan did not so much trouble him either outwardly in bodie or inwardly in minde but no sooner was he truly conuerted to the faith and preached the Gospell but presently he setteth his wicked impes on worke to take away his life which the Lord not permitting he mooueth them to persecute him by imprisoning whipping and stoning him and not content
with these outward afflictions he sendeth his messenger to buffet him 2. Cor. 12. that he might be no lesse vexed inwardly in minde then outwardly in bodie Yea he spared not our Sauiour Christ himselfe but as soone as he began to shew himselfe to be the sonne of God and redeemer of mankinde in perfourming the duties of his calling then especially hee bendeth all his force against him he tempteth and assaulteth him fortie daies together Matth. 4. and taking the foyle himselfe hee stirreth vp his wicked instruments to persecute him and at length to take away his life Whosoeuer therefore resolue to be Gods seruants must make account to be his souldiers also and whilest with Nehemias followers with one hand they perfourme the workes of their callings and Christianitie they must â—â—â—th the other hand hold their weapons to repell thâ—◠〈…〉 ll enemies who continually labour to hinder the Lâ—◠〈…〉 ings for no sooner doe we become friends to God 〈…〉 ently Sathan assaulteth vs as his enemies no sooner doe we receiue the Lords presse money and set foote into his campe but Sathan aduanceth against vs his flagges of defiance labouring both by secret treacherie and outward force to supplant and ouercome vs. § Sect. 2 Here therefore is instruction for secure worldlings The two fold vse of this doctrine and consolation and incouragement for Gods children Worldly men in steed of fighting the Lords battailes spend their time in chambering and wantonnes in lusts and vncleannes in Musicke and daliance in surfetting and all voluptuousnes in couetousnes and idlenes as though there were no enemie to assault them and as if Sathan were some meeke lambe and not a roring lion readie to deuoure them so that good Moses comming neere them cannot heare the noise of them that haue the victorie nor the noise of them that are ouercome but the noise of singing and meriment Exod. 32. for they are not fighting the battailes of the Lord of hoasts but solemnising a Sabbath to the golden Calfe sitting downe to eate and drink and rising vp to play The spirituall Cananites are quite forgotten and they remember not the blessed land of promise whereunto like pilgrimes they should bee trauailing but make this world this wildernes of sin the place of their ioy and delight In a word they flourish in their outward states and neuer in their mindes feele any vexation of Sathans temtations And what is the cause of all this If you aske them they will say that they haue such a strong faith and peace of conscience That the worldlings peace proceedeth not from strength but carnall securitie that Sathans temptations haue no power ouer them neither were they euer troubled with any of his encounters And not content with these bragges of their owne happie estate they censure and condemne Gods children accounting their state most desperate who are molested with Sathans temptations and goe mourning vnder the burthen of sinne all the day long supposing either that they are in Sathans power and haue more grieuously sinned then other men or that they are mad and frantick so to vexe themselues with such needlesse sorrow But let such men know that of all others their state is most daungerous for they are grieuously sicke and haue no sense of their disease their wounds are so mortall that they depriue them of all feeling they are assaulted yea taken prisoners whilest they sleepe soundly in securitie and discerne not the approch of the enemie Non ergo repugnant quia se impugnari ignorant They make no resistance because they are ignorant of the assault And what can be more daungerous then to haue the enemie approch and lay hands on vs before we be aware But this is the state of those men Hierom. for as one saith Tum maximè impugnantur cum se impugnari nesciant They are most assaulted when they feele no assault Let them know that they are not the Lords souldiers but the diuels reuellers and therefore he fighteth not against them because they are his friends For there was neuer any of Christs souldiers in the Militant Church which haue not been exercised in this warfare there was neuer any so strong in faith but Sathan durst encounter him euen the Apostles yea Adam in the state of innocencie yea our Sauiour Christ himselfe there were neuer any so constant in the course of Christianitie but the world hath sought to draw them out of the right way by her baites of prosperitie or to force them to sinne by threatning aduersitie there were neuer any that haue had in them one sparke of Gods spirit Christ excepted who haue not felt it assaulted and often foiled by the flesh For the flesh lusteth against the spirit and the spirit against the flesh and they are contrarie the one to the other as it is Galath 5.17 Yea the Apostle Paul himselfe when he was most sanctified Galat. 5.17 Rom. 7.23 saw another law in his members rebelling against the law of his minde leading him captiue to the law of sin as appeareth Rom. 7.23 § Sect. 3 It is not therefore their strength of faith but their carnall securitie which so lulleth them asleepe in the cradle of worldly vanities that they cannot discerne this fight it is not their peace with God nor the peace of conscience which makes them thus quiet for there is no such peace saith my God to the wicked Esa 57.21 Esa 57.21 but it is a peace which they haue made with Sathan a couenant with death and an agreement with hell as the Prophet speaketh Esa 28.15 Esa 28.15 When the strong armed man Sathan quietly keepes the house the things that he possesseth are in peace but when a stronger then he commeth to dispossesse him he will neuer lose his possession without a fight and we cannot chuse but feele the blowes in so sharpe an incounter Luk. 11.21 Luk. 11.21 If a man neuer enter the field to fight against Sathan or if at the first encounter he yeeld himselfe prisoner and be content to be tied in the pleasing fetters of sinne it is no marueile that hee doth not rage in his conscience when as alreadie hee is in his captiuitie readie to perfourme all those workes of darknes wherein he employeth him but if when Christ the redeemer is preached vnto them by his Ambassadours they would shew any desire of comming out of his thraldome surely this spirituall Pharaoh would neuer lose their seruice but by force and compulsion neither can so strong a man be forced but wee must needes feele the conflict While the prisoner lieth in the dungeon loaded with bolts and tied in chaines the keeper sleepeth securely because he knoweth he is safe but if his bolts being filed off and his chaines loosed he haue escaped out of prison then the Iaylor beginneth to bustle and pursueth him speedely with Huean crye so whilest Sathan holdeth vs imprisoned in the darke dungeon of ignorance loaded and
tied with the heauie bolts and chaines of sinne hee is retchlesse and secure but if our Sauiour by his Ambassadours in the preaching of the word loose and vnburthen vs of these chaines and bolts and by the light of his spirit so illuminate the eyes of our vnderstanding that we see the way out of Sathans dungeon of ignorance and so escape out of his captiuitie then he rageth against and pursueth vs as Pharaoh did the Israelites that either he may bring vs backe againe into his bondage or els destroy vs if we make resistance Lastly they feele not any fight betweene the flesh and the spirit because the flesh wholie ruleth them and like a flood which hath a cleere current carrieth them wholie into a sea of sinne without any stop or resistance and therfore no marueile they feele not this fight when the spirit which is one of the combatants hath no force nor residence in them § Sect. 4 Secondly That the true Christian may receiue comfort by feeling the spirituall conflict Gods children who continually feele the assaults of their spirituall enemies and see the breaches which are made in their soules with the continuall batterie of their temptations may receiue no small consolation hereby when as they consider that all who professe themselues Gods seruants and resolue to serue the Lord in holines and righteousnes are thus tempted and tried Reuel 12.17 For the Dragon is wroth with the woman that is Gods Church and her seede which keepe the commandements of God and haue the testimonie of Iesus Christ as is Reuel 12.17 and like a roring lion seeketh their destruction because they haue renounced him and fight vnder the standard of the Lord of hoasts whom hee maligneth and hence it is that whilest we liue without sense of sinne we eate and drinke and take our ease without disturbance but after we make any conscience of our waies and endeuour to serue the Lord then Sathan casteth against vs the firie darts of his temptations and we feele many conflicts betweene the flesh and the spirit with which the worldly man is neuer troubled So that when we are thus tempted and assaulted by Sathan the world and our corrupt flesh it is a strong argument to perswade vs that wee are intertained for Gods souldiers and haue receiued the presse money of his spirit for Sathans kingdome is not diuided neither doth he fight against those who are his friends and seruants but against those who wage warre against him and fight vnder the Lords standerd True it is that when his seruants haue committed such abominable and grieuous sinnes as haue made deepe wounds in their seared consciences whereby they are awakened out of their sleepie lethargie of securitie then Sathan filleth them with horrour and despaire that hee may keepe them from true repentance when he can hide from them their sinnes no longer and the Lord in his iust iudgement and for the example of others doth suffer Sathan to begin in them the torments of hell in this life but if hee can by any meanes hide their sinnes and keepe them quietly in his kingdome he will neuer vexe them And hence it is that whereas one perisheth through despaire many thousands perish through presumption and securitie Let all those therefore who feele the burthen of their sinnes and are vexed with the continuall assaults of their spirituall enemies comfort themselues for hereby they haue assurance that they are members of the Church militant into which none but souldiers are intertained and that now they begin to be Gods friends and seruants when as Sathan opposeth himselfe against them CHAP. II. Why God suffereth his seruants to be exercised in the spirituall conflict of tentations BVt here it may be demaunded why the Lord will suffer his seruants to be thus tempted and assaulted whereas the wicked are free from such conflicts I answere first for his owne glorie for whereas our enemies are strong and mighty and we weake and feeble hereby is the Lords omnipotent power manifested to all the world by whose assistance such impotent wretches conquer and subdue such furious and puissant enemies Secondly God suffereth his children to be tempted that so those spirituall graces which he hath bestowed vpon them may the more cleerely shine to his glorie For who can know whether they be Gods golden vessels before they be brought to the touchstone of temptation Who could know the faith patience and valour of Gods souldiers if they alwaies lay quietly in garrison and neuer came to the skirmish Who could feele the odoriferous smell of these aromaticall spices if they were not punned and brused in the morter of afflictions For example who would haue discerned Abrahams faith Dauids pietie Iobs patience Pauls courage and constancie if they had been neuer tempted which now to the glorie of God shine to all the world And as the Lord suffereth Sathan and his impes to trie his children for his owne glorie so also for their spirituall and euerlasting good for first hereby he chastizeth them for their sinnes past and recalleth them to their remembrance that so they may truly repent of them And this cause Iob speaketh of Iob. 13.26 Iob. 13.26 Thou writest saith he bitter things against me and makest me to possesse the iniquities of my youth Secondly hereby hee manifesteth vnto vs our secret and hidden sinnes which the blind eyes of our iudgement would not discerne if their sight were not quickned with this sharp water of temptation For so long as wee liue in peace our secure consciences neuer summon vs to the barre of Gods iudgement but when wee are roused vp by temptation wee enter into a more straight examination of our selues and search what secret sinnes lie lurking in the hidden corners of our hearts that so wee may repent of them and make our peace with God without whose assistance wee can haue no hope to stand in any temptation Thirdly the Lord hereby preuenteth our sinnes to come for when we haue experience that the most sharp weapons which Sathan vseth to inflict deepe wounds in our consciences are our sinnes this will make vs most carefull to abstaine from them least thereby we strengthen him for our owne ouerthrow And as these temptations of Sathan are in this regard so many bridles to restraine vs from sinne so also they are so many prickes to let out the winde of vaine glorie wherewith like bladders we be puffed vp as wee may see in the example of Paul who lest he should be exalted out of measure through the abundance of reuelations receiued a pricke in the flesh the messenger of Sathan to buffet him 2. Cor. 12.7 Fourthly 2. Cor 12.7 the Lord suffereth Sathan to assault vs that wee may hereby come to the fight of our owne weaknesse and infirmities when wee haue receiued many foiles and learne to relie vpon his helpe and assistance in all our dangers for so proud we are by nature that before
the diuell that he might deliuer all them which for feare of death were all their life subiect to bondage as it is Heb. 2.14 15. He was indeede a mightie prince of this worldly Canaan Iosh 10.24.25 but our good Ioshua hath subdued him and hath left nothing for vs to doe who are his souldiers and followers but to tread in his necke in token of victorie But we alas are faint-harted like vnto Iether the first borne of Gedeon Iudg. 8.20 21. for though our Sauiour Christ hath conquered these our spirituall enemies and hath put the sword of his spirit into our hands wherewith we might also vanquish them yet we are afraid to draw the sword because we are but fresh water souldiers and white liuered and therefore we had need to encourage our selues not onely by looking on the victorie of our chiefe Captaine but also on the conquest of our fellow souldiers who were weake and fraile like our selues So likewise Christ hath ouercome the world and willeth vs to be of good comfort seeing we shall be partakers with him in his triumph if we wil ioyne with him in his fight Ioh. 16.33 Ioh. 16.33 And though our flesh be a treacherous enemie and stronger to vs then the spirit yet so we will fight against the lusts thereof we shall be sure of victorie for he will assist vs with his holie spirit and therewith enable vs more and more to mortifie this old man and bodie of sinne Well may we take a foyle in this spirituall combat but the Lord wil raise vs vp againe For though we fall yet shall we not be cast off because the Lord putteth vnder his hand as it is Psal 37.24 And the Lord hath promised that he will not suffer vs to be tempted aboue our power but will giue the issue with the tentation that we may be able to beare it as it is 1. Cor. 10.13 and he that hath promised is faithfull and true yea truth it selfe and therefore he will be as good as his word Though therefore Sathan incounter vs with all furie let vs not be faint-harted but couragiously endure his assaults and so in the end the victorie will be ours for if wee resist the diuell he will flie from vs Iam. 4.7 if we fight the Lords battailes valiantly the God of peace shall tread Sathan vnder our feete shortly as it is Rom. 16.20 For the promise of brusing the serpents head made by the Lord Gen. 3.15 doth belong not onely to Iesus Christ our head but also to all those who are members of his bodie § Sect. 6 Let vs not therefore feare to fight against beaten and conquered enemies slothfully pretending our weaknes to withstand these sonnes of Anakim for as one saith Nemo hic non vincet nisi qui vincere noluit Erasm in Enchir milit Christ Euery one shall be a conqueror who desireth the conquest For if we will be the Lords souldiers he will not suffer himselfe to be so much disgraced as to let vs be ouercome by his mortall enemies He hath armed vs himselfe with his owne armour and sent vs out to fight his battailes and therefore he will not haue vs vanquished being fortified with his strength for so should himselfe be ouercome in vs and his weapons would be esteemed weake and insufficient Yea he hath ingrafted vs into his own bodie and we are liuely members thereof and therefore let vs neuer think that all the power of hell shall be able to ouercome vs for what head can with patience suffer his sound members to be pulled from his bodie if he be able to defend them CHAP. IIII. Of the malice of our spirituall enemie Sathan § Sect. 1 ANd so much concerning the reasons which may encourage vs to vndertake this combat now we are to speake of the spirituall warfare it self wherein as in all other warres we are to consider of our preparation to the conflict and the conflict it selfe In our preparation we are first to consider of the state qualitie and condition of our enemies and of our meanes how we may withstand and ouercome them Concerning the first in an enemie who proclaimeth warre against vs we are to consider two things first of his will and secondly of his power For if he haue will to hurt vs and no power he is not to be greatly regarded if power and no malitious and vnreconcilable will he is not so much to be feared but if his power be great and puissant and his will malitious then is it time to looke about vs and to muster all our forces that we may be readie to endure the incounter First therefore concerning the will of our grand and arch enemie Sathan if wee consider thereof aright wee shall finde that it is most malitiously bent against vs Sathans will most malicious so that there is no hope of truce or reconciliation with him though wee could finde in our cowardly hearts to labour and sue for a dishonorable peace with Gods and our enemie For his malice is not newly conceiued but inueterate euen as ancient within a few daies as the world it selfe and much more durable for the world shall haue an end but Sathans malice to mankinde is endlesse because the cause thereof namely the loue and fauour of God toward the faithfull whose estate he doth enuie and maligne himselfe being eternally reprobated shall be endlesse and eternall And this appeareth in the example of our first parents who were no sooner placed in the garden of pleasure and possessed of Paradise but Sathan being almost burst with enuie to see their happie estate neuer rested till he had disgorged his malice and dispossessed them of that happinesse which they enioyed Neither doth he lesse maligne and hate those who being fallen in Adam are raised vp in Christ and haue the fee simple of euerlasting glorie purchased by Christs merit assured vnto them by the spirit of God and a liuely faith And hence it is that the Lord knowing Sathans malice towards his children and that whether he fawneth or frowneth he alwaies seeketh their destruction hath proclaimed open warres betweene vs Gen. 3.15 Gen. 3.15 that we may alwaies stand vpon our guard and not be surprised at vnawares that also wee may not entertaine a thought of peace though Sathan offer it on whatsoeuer conditions for what peace can there be betweene the children of God and the children of Belial betweene the seede of the woman and the seede of the serpent seeing God himselfe from the beginning hath put enmitie betweene them § Sect. 2 But as the malice of Sathan is inueterate Sathans malice ioyned with violence so also it is mortall and deadly not to be satisfied by offering a small iniurie by taking away our goods and good name or afflicting vs with sicknesse no not by taking away our liues for nothing will satisfie him but our finall destruction of body and soule And this his malice is liuely deciphered
this brutish might which a weake man may with policie defeate therefore he is compared to a strong armed man Luk. 11.21 Luk. 11.21 who keepeth in peace all that he possesseth And least wee should despise him because hee is but one the holie Ghost telleth vs that hee is a mightie prince not of one land or countrie but of the whole world Ioh. 12.31 Ioh. 12.31 who therefore hath infinite multitudes at his commaundement neither is there one of these princes alone but huge multitudes of them and therefore the holie Ghost speaking of them vseth the plurall number saying that we fight against principalities Eph. 6.12 against powers and against the worldly gouernours c. Whereas therefore the holie Ghost doth call him the strong man Sathan and the diuel in the singular number he would not haue vs to conceiue that there is onely one but it is partly to note the chiefe of the kingdome of darknes Matth. 25.41 according to that Matth. 25.41 Depart from me ye accursed into euerlasting fire which is prepared for the diuell and his angels And in this sense he is called Beelzebub the prince of diuels Matth. 12.24 Matth. 12.24 And partly to intimate vnto vs their great consent and agreement in seeking the destruction of mankinde for though they be an huge multitude yet they combine themselues together as if they were but one in seeking our destruction Otherwise the Scriptures euidently shew vs that there is not one alone Matth. 12.45 but many to assault vs. Matth. 12.45 One spirit taketh vnto him seuen more and they al enter into one man Mark 16.9 Mark 16.9 Luk. 8.30 It is said that Christ had cast out of Mary dalen seuen that is many diuels So Luk. 8.30 there is mention made of a man possessed with an whole legion that is with an huge multitude So that as our enemies are powerfull in strength so are they in numbers numberlesse enow to beset vs all on all sides and in all places and therefore our fight must needes be daungerous which daunger the Apostle aggrauateth by telling vs that they are the princes of darknes and therefore as well able to assault vs in the night as in the day Eph. 6.12 which sight of all other is most terrible when we cannot see our enemies and therefore cannot tell on which side to defend our selues Secondly he telleth vs that wee wrastle not with enemies of flesh and bloud like vnto our selues but with spirituall wickednesses which are most daungerous because being spirits they can with incredible swiftnes passe from place to place which are farre distant and therfore the more fitly take all aduantages either in assaulting vs at their pleasure or withdrawing themselues when they finde resistance being spirits they can lie secretly in ambushment euen in our bed-chambers and so surprize vs when they finde vs most retchlesse and secure for we cannot discouer them before we feele their assaults Thirdly he telleth vs that they are in high places to note vnto vs that they haue gotten the aduantage of the vpper ground and therefore the fight must be daungerous when our enemie fighteth against vs from an high place or fort we standing so low that we are scarce able to reach him But because earthly things cannot sufficiently shew the power of our enemie Sathan therefore he is called the god of this world 2. Cor. 4.4 2. Cor. 4.4 to note vnto vs that in respect of worldly strength and humane resistance hee is after a sort omnipotent that is able to doe what he list if he were not restrained by Gods diuine power who alone is omnipotent and ouerruled by no superiour § Sect. 3 And thus you see the puissant power of this our spirituall enemie but though he were strong Of the courage and audaciousnes of Sathan yet if withall he were a dastard and voide of courage he were the lesse to be feared but as he is very strong so also he is exceeding desperate and audacious for there was neuer man that liued whō he durst not encounter yea and that after by Gods assistance he had taken many ouerthrowes Though Dauid were a most holie man and according to Gods owne hart yet he assaulted him and gaue him diuers foyles by tempting him to adulterie murther and in pride of heart to number the people Though Iob was by Gods owne testimonie the iustest man on earth and therefore the best armed with the breast-plate of righteousnes yet Sathan durst encounter him as long as God would suffer him He resisted Iehoshua the good high Priest Zach. 3.1 He buffeted Paul the chosen vessell of the Lord Zach. 3.1 2. Cor. 12.7 2. Cor. 12.7 Yea so ventrous hee is that he assaulted our first parents in the state of innocencie when they were armed with free will and might if they would haue resisted his temptations Nay so desperately audacious is this our enemie that he durst encounter our grand Captaine Christ Iesus who was God and man able to destroy him with a word of his mouth and that not once but many times after he was shamefully foyled and ouerthrowne yea so insolent and foole-hardie he is that he did not onely assault him here on earth when he was in the shape of a seruant and whereas in respect of his outward state he might haue some hope of preuailing but also he wageth warre against him in heauen sitting at the right hand of his father in all glorie power and maicstie when as he hath no appearance of hope to preuaile but is most sure that he shall haue the ouerthrow And this appeareth Apoc. 12.7 Apoc. 12.7 And there was a battaile in heauen Michael and his angels fought against the dragon and the dragon fought and his angels but they preuailed not c. Where by Michael we are to vnderstand Christ himselfe for he onely is the prince of Angels and this name signifying such an one as is equall with God almightie can agree to no other but vnto Christ alone And by the Dragon wee are to vnderstand Sathan as appeareth vers 9. who fought against our Sauiour though he preuailed not If therefore hee durst encounter the most valiant souldiers that euer fought the Lords battailes yea if hee durst set vpon our Sauiour Christ himselfe then surely there is no doubt but that he hath courage enough to set vpon vs who are weake and feeble altogether vnable in our selues to make resistance Seeing therefore our enemies are so puissant in strength so innumerable in multitude so dangerous and so audacious let vs shake off all securitie and continually stand in readines to endure the encounter for what follie is it for vs with secure worldlings to contemne and make no reckoning of such enemies Seeing euery one of vs must resist a huge multitude seeing wee which are weake and feeble are to withstand those which are strong and mightie seeing wee which are flesh and bloud
the whole armour of God Eph. 6.10.11 that we may be able to stand against the assaults of the diuell Ephes 6.10 11. If therefore wee would be safely protected from the furie of Sathans power let vs not oppose against it our owne strength for then surely we shall be ouercome 〈…〉 but let vs relie our selues on the almightie power of God professing with the Prophet Dauid Psal 18.2 that the Lord is our rocke and fortresse Psal 18.2 and he that deliuereth vs our God and our strength in him will we trust our shield the horne of our saluation and our refuge Let vs with him call vpon God which is worthie to be praised and so shal we be safe from al our enemies ver 3. In like manner when wee consider of the infinite number of our enemies which daily assault euery one of vs let vs thereby be awakened out of the slumber of carelesse retchlesnes and be stirred vp to stand vpon our guard more carefully but yet let not this discourage vs from the fight because there are many to one for the Lord is with vs whilest we fight his battailes and therefore what mattreth it who oppose themselues against vs Rom. 8 31. Exod. 14.14 Rom. 8.31 The Lord will fight for vs therefore let vs hold our peace Exod. 14.14 The battell is not ours but Gods and therefore let vs not be afraid of this great multitude 2. Chro. 20.15 as it is 2. Chro. 20.15 for the greater the number is which fighteth against vs the more will the Lord glorifie himselfe in our victorie the greatnes of his power shining so much the more cleerely in the weakenes of the meanes and our infirmities seruing as a foile to make the riches of his omnipotencie and glorie appeare more glorious So that the Lord standing on our side it is not materiall how many wicked spirits assaults vs if he take vpon him our preseruation we neede not care though the whole power of hell seeke our destruction But if such be the frailtie of our faith that wee would oppose number against number let vs consider that if we will fight the Lords battailes he wil send as many blessed Angels to our aid rescue as there are wicked spirits which assault vs for the Angels of the Lord pitch their tents round about them that feare him Psal 34.7 and deliuer them as it is Psal 34.7 So that if the Lord open our eyes as hee did the eyes of Elishaes seruant we shall plainly perceiue that there are more with vs then against vs 2 King 6.16 2. King 6.16 17. § Sect 6 So when we consider that we wrestle not against flesh and bloud but against spirituall wickednesses this should make vs labour that our care and diligence may counteruaile the disaduantage which we haue in the fight But wee are not to be discouraged hereby from entring the combat for though we be but flesh and bloud yet the spirit of God dwelling in vs can easily discerne and defeate all Sathans ambushments for light and darknes are to him alike And whereas Sathan can with great agilitie giue the assault and retire back for his best aduantage Gods spirit farre excelleth him for he is present in all places at all times so that Sathan can no sooner offer to strike but Gods spirit is readie to defend no sooner can the diuell tempt then the Lord enableth vs to endure the temptation And though Sathan fighteth from high places and so taketh the aduantage of the vpper ground yet let not this dismay vs in our fight for there is one higher then hee who laugheth him to scorne and maketh frustrate all his enterprises Lastly when we consider that our enemie is desperate and audacious wee are not to cast away our spirituall weapons and forsake the field but let it rather serue as a strong motiue to make vs arme our selues with Christian resolution for seeing sathan is so audacious and venterous in the assault surely we should be as valiant and bold in giuing him the repulse if he be desperate in seeking our destruction it behooueth vs to be resolute in seeking our preseruation seeing this much more concerneth vs then the other him especiallie considering that though wee take many foyles and be often beaten downe with the violent blowes of his temptations yet in the end we shall haue assured victorie And why therefore should Sathan shew more resolution when he is sure to be vanquished then we who are sure of the victorie if we doe not cowardly yeeld CHAP. VI. Of Sathans aides and first of the world § Sect. 1 ANd so much concerning Sathans strength being considered in himself But besides himself he hath the aide of other enemies to supplant vs who though they doe not make so terrible a shew yet they are no lesse dangerous and all these are led vnder the conduct of two Captaine Generals the World and the Flesh By the world I vnderstand impious carnall and vnbeleeuing men with all their baites and inticements vnto vanitie and all their discouragements afflictions and miseries wherewith they hinder Gods children in trauailing the path of righteousnes which leadeth to Gods kingdome This wicked world the diuels darling and chief champion doth assault vs on both sides on the right hand it encountreth vs with prosperitie offering vs the baite of pleasure How the world tempteth by prosperitie that thereby it may allure vs to swallow the hooke of sinne it casteth before vs the golden apples of riches that by stooping down to gather them we may be hindred in running the Christian race and so lose the goale and garland of euerlasting glorie it tempteth vs with the honours and glorie thereof to dishonour God and to fall before Sathan worshipping him by our sins in a word it promiseth whatsoeuer our corrupt mindes desire if we will liue in sinne and turne aside out of the narrow path into the broad way which leadeth to destruction And how prone wee are to listen to these Syrens songs it is but too manifest by lamentable experience for doth not our first loue waxe cold and our former zeale of Gods glorie freeze as soone as the world fauneth vpon vs and quencheth in vs the heate of Gods spirit by casting on vs the watrish vanities of pleasures honours and riches Doe not hereby religious seruants become irreligious masters and yong saints in shew old diuels in truth Doe we not see that as soone as Demas hath imbraced the world he forsaketh Christ yea that Peter himselfe denieth his Master when he hath basted himselfe by the fire of this wicked Caiphas Are there not many who haue been forward professors in the time of their aduersitie and want which cast off the cloake of their profession as soone as the warme sunne of prosperitie hath shined vpon them Is there not many amongst vs who in the time of affliction could not be inforced by torments to prophane Gods name by swearing
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
withstand Sathan when he fawneth than when hee frowneth when hee fighteth by ambushment than when he assaulteth vs by open violence when he offreth to stab vs to the heart than when hee doth but as it were pricke a vaine letting vs blood to death without sense of paine when hee tempteth vs to outragious sinnes than when he inticeth vs to secret and hidden sinnes when he allureth vs like a friend to commit sinne by offring pleasure riches or honours than when like an enemie a roring lion or cruell dragon he raungeth about and rageth against vs Nam cum delectabile proponit molestum supponit dum vngit pungit He propoundeth things delightfull to bring vs to griefe and miserie he fawneth on vs that he may bemire vs and killeth while he embraceth vs. Neither doth man know his time but as the fishes which are taken in an euill net Eccless 9.12 and as the birds which are caught in the snare so are the children of men snared in the euill time when it falleth vpon them suddenly as it is Eccles 9.12 Nay seeing this fight is farre more dangerous because hee couereth his hooke with an alluring baite and those snares of sinne more pernicious which lie hidden than those which lie in open view Temptations vnto secret sins most dangerous seeing wee are more easily tempted to those sinnes which are secret and disguised in the habite of vertue than vnto those grosse sinnes which haue their names as it were branded in their foreheads seeing also we can more hardly repent of them both because they do not appeare so horrible and grieuous vnto vs as the other open and outward sinnes and also because they worke in vs no shame after we entertaine and liue in them neither can any of our christian brethren admonish or rebuke vs for them they being secret vnknown therfore is Sathan made more audacious to tempt vs and wee more bold to admit of his temptation and after we are fallen wee lacke meanes to raise vs vp againe by vnfained repentance for our selues doe approoue our sinnes and our brethren know them not which Bernard well discerning vttereth this speech fit for this purpose Extimesco magis occulta peccata quae clam committo quam manifesta quae perpetro palam clam enim si pecco nemo me redarguit Vbi autem reprehensio non metuenda est ibi tentatori patet aditus liberrimus peccatum cum voluptate admittitur I am more affraid saith he of my secret then of my open sinnes for if I sinne secretly there is no man to reproue me and where reprehension is not feared there the tempter hath most free accesse and the sinne is entertained with pleasing delight In a word seeing we are more easily drawne into these sinnes and after we are enthralled with them make no hast to get out of our captiuitie therefore let vs be much more warie and heedfull in discouering and auoyding these hidden snares and secret sinnes into which we doe most commonly fall vnwittingly and being fallen doe most willingly continue in them § Sect. 8 Secondly How Sathan assaulteth vs by his instruments the world and the flesh Sathan assaulteth vs sometimes by his deputies and instruments especially he employeth in these seruices the world and the flesh In the world he doth not onely make choyse of our enemies and prophane irreligious men which he stirreth vp to afflict and persecute vs to the end we may be discouraged from the profession and practise of true godlinesse but also of our deare friends and acquaintance and our neere kindred sometime our brother or sister our parents and children yea sometimes a mans wife which lieth in his boo some playeth the part of the tempter As we may see in the example of Iob who was not so much vexed by all his outward afflictions as by the temptation of his wife and three friends The same is euident in the example of Eue whom Sathan vsed as his instrument to intice Adam to the breach of Gods commaundement and Iesabel who was the diuels deputie in prouoking her husband to oppression and horrible murther Neither doth he onely vse to these ends our carnall friends but also our spirituall kindred in Christ who are of the same religion and make the same profession with vs and thus by the old Prophet he inticed the young Prophet to transgresse Gods commaundement 1. King 13. 1. King 13. And thus hee tempted our Sauiour Christ to neglect the worke of our redemption vsing the Apostle Peter as his instrument and therefore because he supplied the diuels place our Sauiour calleth him by his name saying Matth. 16.23 Get thee behinde me Sathan thou art an offence to me Matth. 16.23 And thus nowadaies he vseth professors yea preachers of the Gospell as meanes to tempt men to sinne both by their words and euill examples which temptation is farre more daungerous and of greater force then if all worldlings should combine themselues together and labour both by perswasion and example to seduce them for when they can say I am a professor as well as thou 1. King 13.18 I am a seruant of God who make conscience of my waies as well as thou I am a Prophet as well as thou and therefore thou needest not to make any doubt or scruple in following my councell or example it is a most strong temptation to intice vs to sinne for like sheepe we are most apt to follow after when any of our owne companie leade vs the way And therefore if we would resist this temptation we must labour after true knowledge that we may not depend vpon others for our direction but vpon the word of God alone and not liue by example but by precept for the straightest rule that euer was of the most holy mans life our Sauiour Christ excepted is often and in many places crooked for who is it that hath not erred and gone astray and therefore if we alwaies follow their examples in all particulars we shall erre with them besides all our owne errors § Sect. 9 So also he vseth the helpe of our owne flesh to betray the spirit and leade vs captiue into sinne and that so cunningly That Sathan vseth the helpe of our owne flesh in tempting vs to sin that we can hardly discerne between Sathans suggestions and our owne corrupt motions and desires for being a spirit he doth not appeare in a corporall shape and perswade vs to sinne with reall words which are conuayed to the heart by the eare but he commeth to vs after a spirituall manner and suggesteth secretly his temptations into the heart and minde directly and immediatly so as wee can seldome distinguish his motions from our owne thoughts For as the spirit of God doth so moue vs to all vertuous and holy actions as that in the meane time we would thinke his motions to be our owne godly cogitations 2. Cor. 3.9 but that we are
the idolatrous heathen to burne in sacrifice their deare children So also he tempteth some to despaire of Gods mercie and so torment themselues with horror and feare yea sometimes to lay violent hands vpon themselues murthering and taking away their owne life which by nature is so deere and precious vnto them All which being contrarie to our naturall inclinations and the desires of the flesh manifestly appeare to be the suggestions of Sathan And these are the chiefe differences betweene the temptations of Sathan and the flesh otherwise they are commonly so like one to the other that they can hardly be discerned and therefore let vs not be so carefull curiously to distinguish them as to auoyde or resist them knowing that Sathan is the captaine generall and the flesh and the lusts thereof Sathans chiefe aides and assistants which continually fight against the spirit and labour to plunge both bodie and soule into euerlasting destruction CHAP. XXII Of the generall meanes whereby we may be inabled to withstand our spirituall enemies § Sect. 1 ANd so much concerning the manner of Sathans fight The circumstances to be considered in this spirituall conflict now we are to speake of the conflict it selfe wherein as I haue shewed the parties assaulting and oppugning are the diuell and his assistants the world and the flesh the partie defending and resisting is the christian souldier The cause of the fight is not for lands and dominions nor for riches and mines of gold for these would Sathan be content to giue if he had them in his possession if we would renounce Gods seruice and fall downe and worship him but for the euerlasting saluation of our soules which Sathan laboreth by all meanes possible to hinder and to plunge vs into endlesse destruction The weapons which the assailants vse in this fight are not the sword speare or any other carnall furniture but spirituall temptations whereby they seek to intice draw and prouoke man to sin that consequētly he may receiue the wages therof euerlasting death The weapons which the Christiā souldier vseth to defend himself and repell his enemies is the spiritual armour before spokē of namely the girdle of veritie the breast-plate of righteousnes the knowledge profession of the Gospel of peace the shield of faith the helmet of saluation the sword of the spirit and feruent and effectuall prayer § Sect. 2 Now in this conflict of temptations Of two common affections to be considered of in this spirituall conflict there are first two common affections or generall properties to be considered of the Christian souldiers manfull resistance or els his fainting and receiuing the foile for either he couragiously standeth vpon his defence armed with the graces of Gods spirit and putteth Sathan to flight by withstanding his temptations or els being surprized at vnawares whilest he is disarmed of these spirituall weapons and Christian armour hee is soiled by his spirituall enemies yeelding vnto their temptations and falling into sinne Of the first meanes to withstand our spirituall enemies to wit Gods commandement That we may withstand our spirituall enemie valiantly in all his temptations and obtaine a finall victorie there are certaine general means to be vsed which may serue as strong forts and bulworkes vnto which we may retire our selues as often as we faint and be readie to receiue any disaduantage in the fight First we are continually to haue in memorie the commandement of our chiefe captaine Christ Iesus whereby he inciteth vs to a continuall fight without fainting or yeelding So Eph. Eph. 6.10.11 6.10.11 Be strong in the Lord and in the power of his might Put on the whole armour of God that ye may be able to stand against all the assaults of the diuell 1. Pet. 5.8 And 1. Pet. 5.8 Your aduersarie the diuell as a roring lion walketh about seeking whom he may deuoure Whom resist stedfast in the faith The second meanes hope of victorie Secondly let vs be incouraged to withstand our spirituall enemies with assured hope of victorie for we fight the Lords battailes vnder the standerd of Iesus Christ whose power is omnipotent and therefore able to defend vs to ouerthrow our enemies with a word of his mouth who also is our head and we his members and therefore we may assure our selues that he hath no lesse will than power to succour vs. As also let vs alwaies haue in minde the crowne of victorie promised to all that ouercome euen a crowne of glorie and euerlasting happines in Gods kingdom Apoc. 2.7 3.5.12.21 And this will make vs resolue neuer to faint in the battell Apoc. 2.7 and 3.5.12.21 nor cowardly yeeld vnto Sathans temptations though he should intice vs to sinne by offring vs the whole world because we would not thereby hazard the losse of this eternall waight of glorie The third meanes to be alwaies in readines Thirdly we are alwaies to stand in readines armed with the christian armour the graces of Gods spirit and to vse al good means that we may be more and more strengthened confirmed in them but yet when we are at the strongest we are not to presume vpon our own strength but to relie our selues wholy vpon the Lords assistance and when wee are tempted and assaulted we must continually implore his help that being armed with the power of his might wee may withstand the temptation and obtaine victorie The fourth meanes to take occasion of Sathans temptation vnto sinne of doing the cōtrary vertue Fourthly when we are assaulted by our spirituall enemies and tempted vnto any sinne we must not only abstaine from committing thereof but also take occasion thereby of doing the contrary vertue For example whē we are tempted to vnlawful pleasures we must not only abstaine from thē but also we are somewhat to abridge our selues of those that be lawfull and the more feriously and painfully to follow the works of our lawfull callings when we are tempted to couetousnes we must the more carnestly exercise the works of mercie and christian liberalitie when we are tēpted to ambition we must not only refraine frō vainglorie but we must labour after true humilitie and mortification refusing not only vnlawfull honours but those also which are lawfull so oft as we haue iust cause to feare that Sathan wil taking occasion of our corruption hereby cause vs to forget God when we are tempted to neglect the hearing of Gods word on the Lords Sabbaoth wee are the more diligently to heare it not only then being bound hereunto by Gods commandement as being one of the chief means of sanctifying this day consecrated to Gods seruice but also on the weeke daies if the Lord giue vs fit opportunitie when as we might lawfully be exercised in the duties of our callings In a word when we are tempted to any vice wee are to take occasion thereby of doing the contrarie vertue in the meane time carefully auoiding the policie of
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
to seeke vs whilest wee were lost and spent three and thirtie yeeres in following and finding vs who were wandring and straied sheepe crying and calling vnto vs euen till he became hoarce with lowd cries and passing thorow the thornie waies of troubles and persecution till he had shed his precious blood and finally laid down his life for our sakes should now turne away his eyes and stop his eares when his sheepe desire to follow him and earnestly implore his helpe finding their owne weaknesse and vnabilitie to come so swiftly to him as they should The Lord is our Sauiour and Redeemer who hath not spared his owne precious blood but hath giuen it to his father as the price of our redemption that wee might bee deliuered out of the captiuitie of the diuell in which we were detained as it is 1. Tim. 2.6 1. Tim. 2.6 If therefore we haue a sense of our captiuitie and a desire to be set at libertie being wearie of our miserie and vnwilling to stay any longer in this cruell bondage our Sauiour Christ will redeeme vs for to this end hee came into the world Luk. 4.18 as appeareth Luk. 4.18 And though like vnto poore captiues who hauing long time been clogged with heauie bolts and galled with strong chaines haue their lims so benummed and sore that they cannot goe after they are freed out of prison so we after we haue long been detained in Sathans captiuitie fettred with chaines of sinne and clogged with the heauie bolts of our corruptions be so galled and benummed that wee cannot swiftly follow Christ our Redeemer in the waies of righteousnes vnto his kingdome of glory but halt and stumble euery step through our infirmitie and weaknes yet if we haue an earnest desire of cōming after him then surely he that hath giuen this inestimable price for our redemption will not now leaue vs in the hands of his and our enemies but will feede vs with the foode of his word and Sacraments strengthen and support vs with his holy spirit inabling vs with the graces thereof to follow his steps till hauing obtained full libertie wee arriue at his kingdome of euerlasting glorie § Sect. 8 Lastly That these are Christs souldiers who haue a desire of ouercomming their spirituall enemies that I may fit the similitude to the spirituall conflict whereof we speake If we haue an earnest desire of ouercomming our spirituall enemies and withstanding their temptations whereby they labour to draw vs to sinne wee may be assured wee are Christs souldiers how weakly soeuer we fight when we come to the encounter For though a souldier through sicknes be so infeebled that he cannot weld his weapon against the enemie yet if hee march forward and shew a couragious heart and earnest desire to ouercome it will hereby plainly appeare that hee is faithfull to his Captaine and therefore hee shall receiue his pay though at the first onset his lims should faint vnder him And so if through sinne we haue our spirituall man so weakned that he is ready to faint at the first encounter with our spirituall enemies yet if we march vnder Christs standerd and fight the battailes of the Lord of hoasts hauing an earnest desire euen aboue our strength to ouercome our enemies surely Christ our grand Captaine will acknowledge vs for his souldiers and will giue vs our pay euen a crowne of victorie and seeing his power is omnipotent and his loue incomprehensible we may make sure account that if in the fight wee receiue a foile hee will stand ouer vs to defend vs with the shield of his prouidence and raise vs vp againe yea if we be taken prisoners and led away captiue by sinne and Sathan hee will rescue and deliuer vs. There is no discredit accreweth to a souldier by receiuing wounds or by being by vnresistable violence taken prisoner nay rather it argueth his valour and sheweth that the inuincible courage of his minde doth farre surpasse the weak force of his bodie but rather hereby is a souldier disgraced if either he dare not march into the field or being entred the battaile doth shamefully flee away or cowardly yeeld vnto the enemie so in this spirituall warfare it is no dishonour to receiue foiles and wounds of our spirituall enemies for the most valiant souldiers that euer fought the Lords battailes haue sustained the like nay if in the fight they be taken prisoners yet so they resist to the vttermost of their power and shew an earnest desire to be out of the captiuitie of sinne and Sathan this is acceptable to their captaine Christ and he will in pitie and compassion restore them to libertie But if rather than they would endure the danger of the fight they professe themselues friends to sinne and Sathan or if hauing professed themselues Christs souldiers they at the first encounter of their spirituall enemies tempting them to any sinne doe forsake Christs standerd shamefully or cowardly yeeld to sinne and Sathan voluntarily liuing in their slauerie without desire of liberty then either they shew themselues notable cowards worthie to be cassered out of Gods campe or traiterous rebels who though outwardly they made a profession that they were Christs souldiers yet in heart they desired to serue Sathan § Sect. 9 Here therefore is incouragement for the weake Christian who is discouraged and ashamed to looke his Redeemer Iesus Christ in the face because of the manifold foiles which he receiueth in this spirituall combat for howsoeuer before the fight of temptations he resolueth manfully to make resistance and to ouercome yet when the diuell strongly assaulteth the world flattreth or frowneth and the flesh trecherously betraieth him fighting secretly with whole legions of vnlawful lusts against the spirit then is hee foiled and often taken captiue of sinne But let such to their comfort know that if they continue their earnest desire of fighting still the Lords battailes and ouercomming their spirituall enemies they are accepted of Iesus Christ and in the end hee will giue them strength to obtaine a finall victorie And that their manifold foyles and griesly wounds which they receiue of sinne and Sathan may not discourage them let them consider that neuer any entred the battaile our chiefe captaine Christ excepted but they haue beene subiect to the like That Gods most valiant souldiars haue receiued soyles Adam who was the strongest champion in his owne strength that euer entered the lists was ouerthrowne at the first encounter and taken captiue of sinne in which bondage he should euer haue remained had not Christ redeemed him Noah was ouercome with drunkennes and Lot added thereunto incest Dauid a notable souldier in fighting the Lords battailes was made a slaue to his owne lusts Peter a stout champion ranne away and forsooke his maister In a word there was neuer any that liued who haue not been foyled by Sathan and wounded with sinne One perhaps receiueth more and deeper wounds or is longer held captiue
graces of Gods spirit to the praise of his glory who hath bestowed them and to the comfort of our owne soules who haue receiued them And as they are chastisements they serue for sharpe eye-salues to cleere our dimme sight so as we may see our sinnes and truely repent of them They serue for sowre sauces to bring vs out of loue with our sweete sinnes and for fire and files whereby wee are purged and scoured from the drosse and rust of our corruptions They are sharpe pruning kniues to lop and trimme vs that we may bring forth plentifull fruits in godlinesse They are spurres to pricke vs forward in the Christian race and hedges to keepe vs from wandering out of the way They are sharp salues to draw out our secret corruptions and bitter potions to cure our desperate diseases They are that wormewood wherby the Lord weaneth vs frō the loue of the world whose pleasing delights we would euer sucke without wearinesse if our mouthes were not distasted with some afflictions They are roddes wherewith being scourged wee are made more circumspect in our wayes and more carefull to performe obedience vnto all the commandements of our heauenly Father In a word they are the straight path which leadeth to euerlasting happinesse and a bridle to restraine vs from running headlong in the broade way which leadeth to endlesse wo and miserie And therfore seeing our momentany afflictions do serue for the manifesting of Gods glorie for the increasing of spirituall graces and the furthering of our eternall saluation let not Sathan perswade vs that wee are out of Gods loue and fauour because of our afflictions but rather let vs repute them as they are indeede signes of his gracious prouidence and fatherly care which he hath ouer vs. § Sect. 3 But here the tempter will obiect that this I speake is true of the outward afflictions of the bodie Sathans temptations grounded vpon our spirituall afflictions for thereby the flesh is mortified and subdued and the spirituall graces of Gods spirit exercised and increased in vs but thy afflictions will he say are farre different for thy soule is filled with horrour and feare thy conscience is mortally stung with sinne and the waight thereof ouerwhelmeth thee thou seest thy selfe subiect to the curse of the law and art alreadie tormented with the paines of hell thy God who looketh vpon his children with an amiable countenance frowneth vpon thee like a seuere Iudge and thou tastest of nothing but of his heauie wrath and displeasure in a word thou hast not one sparke of true consolation wrought in thee by Gods spirit with which those that are Gods children are fully replenished and wherby they are incouraged patiently to abide all afflictions but thy inward vexations are the torments of an euill conscience and the flashings of hell fire wherewith hereafter thou shalt eternally be burned To this temptation we must answere that it cannot be denied but that the afflictions of the minde are farre more grieuous than the afflictions of the bodie That our spirituall afflictions are no signes of Gods hatred and that the torments of conscience caused by the waight of sinne and the apprehension of Gods fearefull wrath are as it were Gods three-stringed whip in respect of the gentle rod of outward afflictions for a sorrowfull mind drieth vp the bones Pro. 17.12 Pro. 18.14 as it is Pro. 17.12 and the spirit of a man may sustaine his other infirmities but a wounded spirit who can beare as the wise man speaketh Prou. 18.14 Neuerthelesse though these corrections are more sharp and grieuous than the outward afflictions of the bodie yet it cannot be denied but that these also are the chastisements which our heauenly Father inflicteth vpon his children somtimes for his owne glorie and sometime for their triall or chastisement when more light correction will not reclaime them For first those places of scripture before quoted are spoken generally of all afflictions whatsoeuer and therefore are not to be restrained to the outward afflictions of the bodie seeing they extend themselues also to the afflictions of the minde neither doth our heauenly Father correct all alike but some he rebuketh onely by his word and goeth no further when as this reclaimeth them but if this will not preuaile hee goeth a step further and chastizeth them with gentle correction as with outward crosses and afflictions but if this will not reforme them he taketh his whippe into his hand wherewith hee grieuously scourgeth them to the end they may more sensibly taste of his displeasure and amend that which is amisse and this he doth by making them feele the waight of sinne Reu. 3.19 Heb. 12.6 and appehend his wrath and heauie displeasure which by their sinnes they haue iustly incurred and yet notwithstanding all this he still remaineth their gracious Father who seeketh not their destruction but their reformation Neither need this dealing of our heauenly Father seeme strange vnto vs seeing earthly parents take the same courses with their children whom they tenderly loue for when they offen them they first seeke their amendment by words and fatherly admonitions and when this will doe no good they proceed to blowes and in a gentle manner do correct them and if this preuaile not with them then they vse more sharpe and seuere chastizement but if all this be to no purpose then will they disguise their fatherly affection vnder the vizard of wrath and heauie displeasure they banish out of their countenance all signes of loue and assume terrible looks and bitter frownes yea they will sometimes thrust them out of doores and reiect them a while leauing them to shift for themselues and to endure all miserie And whence proceedeth all this surely not from hatred but from loue and tender care which they haue ouer them for their good And this maketh them vse the bridle of correction to restraine them from running into all licentiousnesse this causeth them to pretend wrath in the countenance that they be not by their lewdnesse forced to entertaine it into their hearts this mooueth them to reiect them for a time that they may reclaime and retaine them for euer Neither doth our heauenly Father who is infinite in loue deale otherwise with his disobedient children hee vseth but his word if his word will suffice hee goeth no further then gentle chastizement if that be inough but if hee sharply scourge vs yea if hee looke vpon vs with a frowning countenance and shew nothing in outward appearance but his wrath and heauie displeasure if he seeme to reiect vs for a time and to giue vs ouer to be tormented by Sathan yet vndoubtedly all this proceedeth from his loue and that fatherly care hee hath ouer vs for our euerlasting good and saluation hee seeketh not our destruction but amendment he frowneth on vs for a time that hee may looke graciously on vs for euer he seemeth to reiect vs for a while that like the prodigall
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
it is manifestly declared in the Gospel that wee are elected vnto euerlasting life and therefore we are bound to beleeue it and may be assured that we are elected The proposition or first part of this reason containeth two branches the first is that we are bound to beleeue whatsoeuer the Gospell reuealeth the second that we may be assured of it both which are euident truths For that which Christ commandeth that wee are bound to perfourme but he commandeth vs to beleeue the Gospell Mar. 1.15 Repent and beleeue the Gospell Mark 1.15 1. Ioh. 3.23 So this is his commandement that we beleeue c. 1. Ioh. 3.23 The breach of which commandement is punished with euerlasting death For he that will not beleeue shall be damned as it is Mar. Mar. 16.16 16.16 And as we are bound to beleeue it so wee may also come to be assured thereof seeing the Gospell commandeth vs nothing which it doth not also by the inward and ordinarie cooperation of Gods spirit enable vs to perfourme For this difference is betweene the commandements of the Law and the commandements of the Gospell the Law sheweth vs the duties which we should perfourme but ministers vnto vs no power whereby wee may be enabled to perfourme them but the Gospell being assisted with the operation of Gods spirit doth command and withall giueth vs abilitie to perfourme the commandement for the words of the Gospell are spirit and life as our Sauiour speaketh Ioh. 6.63 6.63 and with the preaching thereof the spirit inwardly worketh quickning and strengthening vs to perfourme that which it enioyneth The assumption or second part of the reason is also cleere namely that the Gospell manifesteth vnto vs our election for what els is the whole Gospell but a declaration of Gods loue and of our election and redemption in and by Iesus Christ what is it els but the ambassage whereby God reconcileth vs vnto himselfe what els is contained therein but Gods mercifull promises of life and saluation made on no other condition but on the condition of faith which we need not feare to perfourme seeing it is commanded vs of God and therefore though we had no other reason to beleeue yet wee should beleeue in obedience to Gods commandement seeing he commandeth nothing which is not good in it selfe tending to his owne glorie and our saluation and if we doe beleeue though our vnworthinesse bee neuer so great yea though our faith bee neuer so weake and small yet may wee thereby be assured of our election and saluation for this is Gods will Ioh. 6.40 and 3.36 that whosoeuer beleeueth in his sonne shall haue euerlasting life as it is Ioh. 6.40 So Ioh. 3.36 He that beleeueth in the sonne hath euerlasting life But most notable is that place 1. Ioh. 1. Ioh. 5.10 5.10 He that beleeueth in the sonne of God hath the witnesse in himselfe that is they neede no other reasons to perswade them that the testimonie which God hath giuen of his sonne namely that whosoeuer beleeue in him shall haue euerlasting life is true for they haue full and sufficient assurance hereof by their faith Whosoeuer therefore can be assured that they beleeue in Iesus Christ as all may who bring forth the fruits of faith in sanctification and holines of life or at least desire and endeuour to serue the Lord in the duties of pietie and righteousnesse they may be assured nay they are bound by Gods expresse commandement vndoubtedly to beleeue they are elected and shall be saued because all the promises of the Gospell are made vnto them without any other condition § Sect. 2 Secondly whosoeuer are bound to beleeue that Iesus Christ is their Sauiour and Redeemer Secondly we are assured that we are redeemed and consequently that we are elected they are also vndoubtedly to beleeue and may also be assured of their election but euery Christian is bound by Gods expresse commandement to beleeue that Iesus Christ is their Sauiour and Redeemer as appeareth 1. Ioh. 3.23 and therefore they are vndoubtedly to beleeue and may bee assured of their election The proposition is manifest seeing all those and those onely are saued and redeemed by Christ Rom. 8.30 Matth. 25.34 Act. 13.48 who are elected to saluation in Gods eternall decree The assumption is most certaine for whereas God commaunds vs to beleeue in Iesus Christ hee doth not onely enioyne vs to beleeue that he is a Sauiour of his Church in generall or of the Patriarchs Prophets and Apostles alone for this also the diuels beleeue as well as wee but wee are to beleeue that he is our Sauiour and Redeemer and to applie all the promises of life and saluation made in him particularly vnto our selues for otherwise how should wee haue that assurance of faith and that bold confidence when we approach vnto the throne of grace Heb. 4.16 and 10.22 which the Apostle requireth of vs Heb. 4.16 and 10.22 if wee cannot be assured that he is our Sauiour and Redeemer in whom God loueth and hath elected vs § Sect. 3 Neither must this faith and assurance of our election and saluation be mixt with doubting That our assurance should not be mixt with doubting as the Papists would beare vs in hand who make doubting not an infirmitie but a commendable vertue of their faith for faith doubting though they are often mixt in Gods children yet in respect of their owne natures they are opposed in the scriptures one against the other So it is said of Abraham Rom. 4.20 that he doubted not of Gods promise through vnbeleefe but was strengthened in the faith Rom. 4.20 where the Apostle sheweth that doubting is a fruite of vnbeleefe and not a commendable vertue nay hee opposeth it to faith saying that hee doubted not of the promise but was strengthened in the faith So the Apostle Iames chap. 1.5 saith If any man lacke wisedome Iam. 1.5 let him aske in faith and wauer not where he opposeth faith to wauering or doubting And our Sauiour Christ also maketh this opposition Matth 21.21 saying If ye haue faith and doubt not Matth. 21.21 So that though faith and doubting are not opposed in respect of the subiect wherein they are for euen the most deare children of God haue their faith often mixt with doubting they being partly flesh and partly spirit yet these two in their owne natures are opposed one against the other and euen in respect of their subiect they thus far disagree that though they haue their subsistance in the same subiect yet not in the same part that is though they be in the same man yet not in the same part for faith is in the regenerate and spirituall part doubting in the vnregenerate or fleshly part Doubting a fruite of vnbeleefe opposed vnto faith Doubting then is no vertue of faith but opposed thereunto as a fruite of vnbeleefe it proceedeth not from the spirit but from the flesh and as
the sunne first inlightneth our eyes and by this light we see the sunne it selfe And this our Sauiour Christ intimateth Ioh. 10.14 where first he saith he knoweth his sheepe Ioh. 10.14 and then he addeth that he is also knowne of them As though he should say whilest I know and acknowledge them for my sheepe hereby I bring to passe that they in like manner by the participatiō of this my light and knowledge doe acknowledge me for their true pastor If therefore we know and acknowledge God for our gracious God louing father in Christ it is a most certaine signe that he also by his foreknowledge doth know and acknowledge vs for his people and children But if we remaine in our ignorance without the knowledge of God and his sonne Christ we can gather no assurance vnto our selues of our election for if the foreknowledge of God had shined vpon vs the beames thereof would haue illuminated our hearts so as wee should by their light haue knowne God also Gods loue cause of our loue The like may be said of Gods eternall loue wherewith he hath loued vs in Christ for God louing vs hath imprinted the image of his loue in our hearts whereby wee loue him againe and when this heauenly heate of Gods loue hath descended on vs and warmeth our cold hearts frozen in the dregges of sinne then doe we reflect some of those beames of Gods loue towards him againe And this the Apostle Iohn plainely sheweth 1. Ioh. 4.19 where he saith that we loue God because he loued vs first 1. Ioh. 4.19 that is by that eternall loue wherewith God loued vs in Christ there is imprinted in our hearts the loue of God Vers 7. And hence it is that he saith vers 7. that loue commeth from God because we can neither loue God nor our neighbours aright till his loue towards vs hauing shined vpon vs hath inflamed our hearts So the Apostle Paul saith Rom 5.5 that the loue of God is shed abrode in our hearts Rom. 5.8 by the holy Ghost which is giuen vnto vs whereby loue towards God is begotten in vs. If therefore the loue of God be in our hearts we may be assured that it is but an impression which is made in vs by the seale of his loue towards vs but a little sparke kindled by this heauenly flame and a small modell or little counterfaite resembling the infinit loue of God wherewith from all eternitie he hath loued vs in Christ Thus also Gods eternall election whereby before all worlds he hath chosen vs in Christ doth make an impression and sealeth in our hearts the form or image thereof whereby we make choyse of the true God Iehouah amongst all the Gods of the nations to be our onely God whom we will serue and worship And therefore if we haue made this election and dedicated our selues wholy to Gods worship and seruice alone it is a most certaine signe of our election whereby God hath chosen vs fot our choosing of God is an effect of his choosing of vs and an impression or print wherewith by his election hee hath sealed vs. § Sect. 5 And thus it appeareth that the effects of Gods election doe not onely as signes signifie The first effect of our election is our sauiour Christ by whom we are assured that we are elected but also as seales confirme vnto vs the assurance thereof but let vs further consider the special effects of our election whereby we may be assured that we are chosen of God The first effect is our Sauiour Christ himself set apart of God to be the mediator to reconcile all Gods elect vnto him dwelling in vs by his spirit who may iustly be called the first effect of Gods election because all the other namely our vocation iustification sanctification and saluation are by him and through him alone Whosoeuer therefore are assured that Christ dwelleth in them and they in him they haue a most vndoubted signe of their election and whosoeuer haue not Christ dwelling in them by his spirit can haue no assurance that they are chosen as the Apostle plainely sheweth 2. Cor. 13.5 know you not saith he that Iesus Christ is in you except you be reprobates 2. Cor. 13.5 but how shall we know whether Christ dwelleth thus in vs and we in him the Apostle telleth vs Rom. 8.1 Rom. 8.1 that those who are in Christ Iesus walke not after the flesh but after the spirit that is those who doe not willingly submit themselues to be ruled and led by the lusts of the flesh but labour and striue to resist and subdue them studying and indeauoring to liue a spirituall life in holinesse and righteousnesse For in whomsoeuer Christ dwelleth by his spirit those he regenerateth and raiseth from the death of sinne to newnesse of life and his blood is effectuall not only to purge them from the guilt of sinne but also to cleanse them in some measure from the corruptions themselues § Sect. 6 The second effect of our election The second effect of our election is our effectuall calling is our effectuall calling whereby we are separated from the world and ingrafted into Christ and made liuely members of his body and this is done ordinarily by the diligent and attentiue hearing of the word ioyned with the inward operation of Gods spirit If therefore we haue heard Gods word preached diligently and attentiuely if thereby wee haue attained vnto the knowledge of the worke of our redemption wrought by Iesus Christ and are delighted therewith if by this meanes wee haue our hearts somewhat weaned from the world and fixed vpon our Sauiour and heauenly things and thinking it sufficient to haue spent the rest of our liues past in the lusts of the Gentiles 1. Pet. 4.2.3 doe liue hence forward after the wil of God then are we truely and effectually called for those are Christs sheepe that heare his voyce and follow him Ioh. 10.4 Those are ingrafted into his body who bring forth the fruites of godlinesse Ioh. 10.4 for as the branch can bring forth no fruite except it abide in the vine so neither can we bring forth any fruites of pietie and righteousnesse except wee abide in Christ and therefore if we doe bring forth these fruites it manifestly appeareth that we are in Christ and consequently truely called and elected for without him we could doe nothing Ioh. 15.4.5 as it is Ioh. 15.4.5 § Sect. 7 The third effect of Gods election The third effect is our iustification is our iustification consisting in the remission of our sinnes and the imputation of Christs righteousnesse and to this is required a true and liuely faith which assureth vs of the remission of our sinnes and applieth vnto vs Christs righteousnesse If therefore we beleeue that our sinnes are forgiuen if we doe by faith apply vnto vs Christ and his righteousnesse we may be assured that we are iustified
and consequently elected now this perswasion and liuely faith is discerned by the fruites thereof for it purifieth our hearts and worketh by loue and it worketh in vs an hatred of sinne and loue of righteousnesse which is our sanctification § Sect. 8 So that our sanctification which is the last effect of Gods election wrought in vs in this life The fourth effect is our sanctification which is the touchstone of all the rest is the true touchstone of all the rest whereby wee may certainely know whether we be effectually called that is separated from the world and ingrafted as liuely members into the body of Christ and whether we be truely iustified that is purged from the guilt and punishment of our sinnes by Christs blood and adorned with his righteousnesse imputed vnto vs. For if we be separated from the world then doe we not set our mindes vpon worldly things but haue our conuersation in heauen from whence we looke for a sauiour euen the Lord Iesus Christ Phil. 3.20 if we are ingrafted into the body of Christ who is the true vine then doe we bring forth the sweete grapes of holinesse and righteousnesse in our liues and conuersations as it is Ioh. 15.5 Ioh. 15.5 if we haue by a true faith the assurance of the remission of our sinnes then will we loue God who hath forgiuen vs so great a debt and labour to expresse our loue by glorifying his name in causing our light to shine before men and if the blood of Christ be effectuall vnto vs for the purging away of the guilt and punishment of sinne then will it also in some measure purge away the corruptions themselues For we are grasted with him into the similitude of his death and resurrection Rom. 6.56 and our olde man is crucified with him and the body of sinne destroyed that from henceforth we should not serue sinne as it is Rom. 6.5.6 And as our sanctification is the onely vndoubted signe of our vocation and iustification so also of our election for the Lord hath chosen vs that wee should bee holy Ephes 1.4 And therefore if wee be holy wee haue a manifest effect and inseparable fruite of our election Eph. 1.4 if we be not holy nor make conscience of seruing the Lord in the duties of pietie and christianitie we haue no assurance that we are elected for though the foundation of God remaineth sure on Gods part being sealed and confirmed in his eternall counsell yet it is not sealed in our hearts vntill we depart from iniquitie 2. Tim. 2.19 as it is 2. Tim. 2.19 Though then there be no place vnto our sanctification in Gods decree as being any cause thereof and therefore when the question is asked why we are elected we must answere not for any deserts or holinesse in our selues but because of Gods good pleasure and vndeserued grace and when it is demaunded in whom we are elected wee must reply in Christ Iesus only yet there is chiefe place vnto our sanctification in the assurance of our election so that when the question is asked who are elected answere is to be made those onely who are also sanctified in Gods good time by his gracious spirit Heb. 12.14 for without this holinesse no man shall euer see God as it is Heb. 12.14 § Sect. 9 Now our sanctification doth principally consist in a loue of righteousnesse Wherein our sanctification consisteth and a true hatred of sinne from whence proceedeth an earnest desire and hartie indeauour of forsaking that which is euill and of cleauing vnto that which is good and for the better effecting hereof a carefull studie of mortifying the flesh and the lusts thereof and painefull diligence in vsing all good meanes whereby the spirit may be strengthened and the gifts and graces thereof encreased that so wee may not be so prone to fall into that sinne which we hate nor so backward in imbracing and following that righteousnesse and holinesse which wee loue And this is the sanctification which is an inseparable fruite and effect of Gods election in all his children That those who will be assured of their election must begin their assurance at their sanctification which though it be the last in nature and next vnto saluation it selfe for first God electeth and those whom he hath elected in his good time he calleth and whom he calleth those he iustifieth and lastly whom he iustifieth those he sanctifieth and saueth yet when we are to gather assurance of our election we are not to obserue this order but to begin where the Lord endeth and so ascend from the lowest degree till we come to the highest For as it is a foolish thing for a man to thinke that he can leap to the top of an high ladder at the first step and therefore euery one beginneth with the lowest and so ascendeth step by step till he come to the highest so it is a foolish thing for a man to imagine that he can leape into heauen and there search the vnsearchable councels of God and so know whether he is elected or no but we must begin at the lowest step namely our sanctification which being attained vnto we may ascend a step higher in our assurance namely that we are iustified and so to the next that we are effectually called and lastly to the highest that we are elected Otherwise if we curiously diue into the bottomlesse secrets of Gods councels we shall be drowned and ouerwhelmed if we approach vnto this vnapproachable light the eye of our understanding will be dazled yea starke blinded if we presume to vnderstand beyond sobrietie we shall by the iust iudgement of God be infatuated and thrust our selues into an endlesse laborinth out of which we shall neuer finde way wanting the line of Gods word to guide vs. And therefore if we would haue any true assurance of our election we must examine our selues whether we be sanctified and if we finde in our selues sanctification by the fruites thereof wee may vndoubtedly conclude that we are iustified called elected and shall be saued If we walke not after the flesh but after the spirit we may be assured that we are in Christ Iesus and therefore there is no condemnation belonging vnto vs Rom. 8.1 Rom. 8.1 If we bring forth the fruites of righteousnesse and holinesse we may be assured that we are good trees of Gods owne planting Matth. 7.17 Matth. 7.17 If we be fruitfull braunches we may assuredly know that we are ingrafted into the true vine Iesus Christ Ioh. 15.4.5 Ioh. 15.4.5 § Sect. 10 Seeing then our sanctification assureth vs of our election and saluation and without it there is no assurance what stronger argument can be imagined to make vs flee sinne The vse of the former doctrine and labour after mortification and newnesse of life what keener knife can be vsed to cut insunder the cordes of vanitie wherein naturally we are fettered and intangled
to send his ambassadours not only to offer peace but also to beseech vs that wee would be reconciled vnto him as the Apostle speaketh 2. Cor. 5.20 2. Cor. 5.20 and vpon this reconciliation hee assureth vs of the riches of his kingdome who therefore receiuing and beleeuing this ambassage will not loue the Ambassadours that bring these blessed tidings vnto them Who can bee assured of such inestimable benefits and yet shew no token of thankfulnes towards them who are the meanes whereby they are deriued vnto them The great contempt of Gods ministerie a signe that few prosit by their ministerie Where by the way we may note how few the number is in these daies who receiue the Lords ambassage to their spiritual comfort how few they are to whome it is effectuall for the begetting in them the graces of Gods spirit how few hereby come to the true assurance of the remission of their sinnes and euerlasting happinesse seeing the number is so exceeding small who loue and respect the Lords ambassadors in regarde of their ambassage Nay rather the most euen for their ministerie sake doe contemne those whom otherwise in respect of their learning wisedome and other excellent gifts of bodie and minde they would respect and highly esteeme if they were not of the ministerie So that their honorable calling which aboue al things should commend them doth aboue all things make them base contemptible and no maruell seeing the most are flesh and not spirit the children of Mammon and not the children of God and therefore sauoring onely the things of the flesh not perceauing the things of the spirit of God 1. Cor. 2.14 they seeme foolishnesse vnto them and the preachers of them fooles and men of shallow conceites But let such know that God hath chosen the foolish things of the world to confound the wise 1. Cor. 1.27.28 and weake things to confound mightie things vile things of the world and things that are despised hath God chosen and things that are not to bring to nought things that are that no flesh should reioyce in his presence as it is 1. Cor. 1.27.28 Let them know that this their contempt or at least small regarde of Gods ambassadors is a most manifest signe that they neuer receiued good by their ambassage for had they receiued from them spirituall things they would neuer grudge to bestowe vpon them their worldly things which in the true christians estimation are not to be compared with them and much lesse would they against their owne conscience defraud them of their owne right which by the lawes of God and man is due vnto them whereby it commeth to passe that whereas all men being industrious and frugall may liue plentifully euen of their meanest trades onely the Lord ambassadors though neuer so painefull in their callings liue in want and miserie § Sect. 11 The last signe of Gods childe elected to saluation which I will speake of The tenth signe an earnest desire of Christs comming to iudgement Reuel 22.20 Matth. 6.10 is their earnest desire that our Sauiour Christ should come to iudgement whence proceedeth that patheticall prayer Come Lord Iesus come quicklie Reuel 22.20 and that prayer which our Sauiour hath taught all the faithfull to pray daily let thy kingdome come Matth. 6.10 Now that this is a note of those that are elected to saluation it appeareth plainely 2. Tim 4.8 Where the Apostle saith that a crowne of righteousnesse is laide vp for all those that loue his appearing 2. Tim. 4.8 Rom. 8.23 And Rom. 8.23 he telleth vs that those who haue the first fruites of the spirit doe euen sigh in themselues waiting for the adoption euen the redemption of their body when as their corruption shall put on incorruption and the mortall body immortalitie as he speaketh 1. Cor. 15.53 1. Cor. 15.53 So our Sauiour Christ hath tolde vs that his faithfull children should at his comming looke vp and lift vp their heads Luk. 21.28 because their redemption draweth neere Luk. 21.28 and on the otherside that the kingdome of the earth shall mourne and that the prophane worldlings and reprobates shall say to the mountaines and rockes Matth. 24.30 Reuel 6.16 fall on vs and hide vs from the presence of him that sitteth on the throne and from the wrath of the lambe Reuel 6.16 So that by these places it is manifest that if we loue the appearing of the Lord Iesus and desire his comming to iudgement we are the children of God indued with his spirit which assureth vs of our saluation For naturally we abhorre to thinke of this fearefull day and tremble with feare when mention is made of the appearing of our iudge because by our sinnes we haue deserued euerlasting damnation but when the spirit of God by the ministerie of the word hath begot faith in vs whereby we apply vnto our selues Christ Iesus and all his merits by whom we are reconciled vnto God and made friends who before were enemies and sonnes of God and heyres of euerlasting happinesse who before were the children of wrath and firebrands of hell then doe we earnestly desire the companie of our heauenly father when we are assured that our iudge shall be our Sauiour then can wee goe boldly to his iudgement seate without feare of condemnation when we are assured that we are the beloued spouse of Christ then we long for nothing more then for the comming of our bridegroome when we are certainely perswaded that by Gods spirit we are ingrafted into the bodie of Christ and are become liuely members of his body then doe we hartily wish with the Apostle to be dissolued that we may be with Christ our head in his kingdome of glorie where together with him wee shall receiue and be fully satisfied with such incomparable ioyes 1. Cor. 2.9 as neither eye hath seene nor eare heard nor the heart of man conceiued CHAP. XI The obiections alleadged against the assurance of our election answered § Sect. 1 ANd thus much concerning the signes whereby we may be assured of our election Answers vnto testimonies alledged now I will answere such obiections as are brought against this doctrine by the enemies of Gods truth And these are of two sortes first testimonies of Gods word and secondly reasons The testimonies of scriptures are diuers 1. Cor. 10.12 Pro. 28.14 Rom. 11.20 first they obiect such places as these 1. Cor. 10.12 Let him that thinketh he standeth take heede least he fall Pro. 28.14 Blessed is the man that feareth alwaies Rom. 11.20 Be not high minded but feare Phil. 2.12 Make an end of your saluation with feare and trembling Phil. 2.12 1 Pet. 1.17 1. Pet. 1.17 Passe the time of your dwelling here in feare to all which and many other such like places we may answere generally that the holy Ghost would not hereby take away our certaintie of faith but carnall securitie he would not depriue
vs of the assurance of the remission of our sinnes and our election but rather by these admonitions as with a bridle he curbeth in our vnrulie affections and restraineth vs from running into all licentiousnesse vnder this pretence that we are assured of our election he would not haue vs doubt of Gods grace but he would not haue vs too much trust and rely on those graces which wee haue receiued and therefore he putteth vs in minde of our owne weakenesse and infirmitie not to the end we should doubt of our election and despaire or feare our perseuerance but to the end that distrusting our owne strength wee may wholy rely vpon the power loue and promises of God and thereby gather so much more certaine assurance of our election and perseuerance as the power of God is aboue the power of man lastly he giueth vs not these admonitions to bring vs into doubting but would hereby stirre vp our faith vnto the exercise of holinesse and righteousnesse that it may not through idlenesse faint and waxe stiffe and benummed and vnable to performe these holy actions whereby this assurance and certaintie of our election would bee infeebled and not so sensibly discerned and therefore these and such like speeches tend not to this end that wee should doubt of our election but rather that wee should be preserued from doubting to which carnall securitie selfe confidence negligence in the duties of holinesse and righteousnesse and continuance in sinne would in the end bring vs all which the spirit of God by these admonitions and exhortations preuenteth Secondly I answere that these and such like admonitions are not directed onely to the faithfull who may and ought to be assured of their election but in generall to the whole Church wherein there are many hypocrites who content themselues with a bare shew of godlinesse and many worldly men who please themselues with carnall securitie and a carcase of faith which neuer so much as breatheth and muchlesse performeth any actions of holinesse and righteousnesse and therefore as it was necessarie that the faithfull should be more and more confirmed with the promises of the Gospell so was it requisit that hypocrits and secure worldlings should be rouzed out of their securitie with these and such like admonitions and comminations § Sect. 2 Neither were they necessarie for hypocrits and worldlings alone Admonitions and comminations profitable for Gods children but euen for the deere children of God who because they are partly flesh and partly spirit therefore as they haue neede that the spirituall man should be comforted and their faith confirmed against diffidence and doubting with the sweete promises of the Gospell so had they neede to haue their vnruly flesh curbed in and restrained from falling into retchlesse securitie by these admonitions and comminations And because by reason of this diuision which is in our selues we are readie as it were to mutinie one part of our forces being readie to march cheerefully to the land of promise the other to forsake the way sometimes on the one side being readie to turne backe againe as vtterly despairing of attaining to the end of our iorney when wee consider the sonnes of Anakim our spirituall enemies in respect of whose stature and strength we are but as grashoppers and the mightie oppositions which are made against our weake force and sometimes to goe on in a way which God hath not appointed presuming vpon our owne strength and abilities Therefore that wee may keepe the straight way without declining on either hand God doth as it were hedge vs in on both sides to restraine vs from wandring on the one side with sweete promises that we may not despaire but rely our selues on his strength and assistance on the otherside with sweete admonitions and fearefull comminations that we may not trust too much vnto our owne power nor presume vpon our owne abilities and by the meanes of the one he doth as it were pricke vs forward in our iourney keeping vs from once thinking of standing still or returning againe into Aegypt and by the other as with an hand he doth vphold vs when we are wearie and readie to faint hauing an eye to the crowne of glorie and the garland of happinesse which is prepared for vs at the end of our course and race of christianitie And as a skilfull pilot when his ship is in a tempestuous and straite sea in daunger to runne on the rockes or to sinke in the sandes doth cast our ancor on both sides or most caresully looke vnto the sterne to keepe it in an euen course so we sailing in the tempestuous sea of this miserable world are in daunger on the one side to dash vpon the rockes of presumptuous securitie and on the otherside to sinke in the sands and to plunge into the gulfe of desperation and therefore the Lord doth stay vs from both as it were with two strong cables the first is legall comminations and strict admonitions to keepe vs from carnall securitie and hypocriticall presumption the other is sweete promises whereby he keepeth vs from falling into doubting and desperation neither doth one of these hinder another but both stay vs from falling into these extremes § Sect. 3 So that these admonitions are not giuen to make vs doubtfull of our election True true meaning of the seuerall places obiected but partly to take away the presumption and securitie of hypocrites and carnall worldlings and partly to bridle and restraine the flesh from running headlong into sinne and from growing insolent ouer the spirit euen in Gods children whereby in deede their assurance of saluation would be abated and languish The truth whereof appeareth if wee examine the seuerall places For first whereas the Apostle 1. Cor. 10.12 saith Let him that thinketh he standeth 1. Cor. 10.12 take heede least he fall he doth not moue those that are faithfull to doubt of their perseuerance but those that want true faith not to deceiue themselues with vaine presumption and with an opinion of faith in stead of true faith in deede and therefore hee saith not simply let him that standeth but let him that thinketh he standeth that is he that doth not stand in deede but in his owne found opinion Neither can it necessarily be proued that this falling is to bee vnderstood of finall falling away from God but rather as the coherence of the text sheweth of falling into those sinnes which the Israelites fell into and though it were yet is it but an admonition to take away carnall security not giuen to make vs doubt of our standing but to preserue vs from falling Secondly whereas the wise man saith Pro. 28.14 Pron 28.14 Blessed is the man that feareth allwaies he doth not vnderstand thereby a doubtfull feare of our election but a feare to sinne and a conscionable care of auoiding those things which are displeasing in Gods sight which feare is opposed to carnall securitie and hardnesse of heart
face to face True it is that our faith which is in it selfe weake and feeble and compassed about with the darkenesse of ignorance is mixt and turmoyled with much feare and doubting by reason of our naturall inclination vnto diffidence and incredulitie the manifold temptations of Sathan and the burthen of our sinnes lying heauie vpon our consciences which maketh Gods deere children to grone and complaine yea sometime to murmur and repine against God himselfe as though he were their enemie because he suffereth them thus to be vexed but still it riseth after it hath receiued a foyle and gathereth new strength against all new assaults vntill in the end it obtaineth full victorie so as all the faithfull may say with the Apostle 2. Cor. 4.8 We are afflicted on euery side 2. Cor. 4.8.9 yet are we not in distresse in pouertie but not ouercome of pouertie 9. We are persecuted but not forsaken cast downe but we perish not For though their faith be weake and their temptations vehement and violent yet this brused reede is not broken this smoking flax is not quenched for as the reede in a boysterous tempest is blowne downe euen to the ground but when the tempest is past riseth vp againe to his former estate so though the boysterous blasts of Sathans temptations beate vs downe euen to earth yet by faith we rise againe when the storme is ouerblowne § Sect. 4 Secondly How our faith though assalted with doubting may be certaine it may bee demaunded how the faith of Gods children can be said to be certaine seeing it is continually assaulted and often foyled with doubting which is opposed to the certaintie of faith To which we may easily answere if we know and remember that euery christian is divided into two parts the flesh and the spirit which continually fight and striue the one against the other and as they themselues are thus opposed so are their qualities and fruites for in the spirit is faith loue hope zeale ioy in the holy Ghost and such other sanctifying graces in the flesh is doubting and infidelitie hatred of God presumption and desperation coldnesse dulnesse yea deadnesse in religion feare horror and such like corruptions so as we may say with the Apostle I know that in my flesh that is in my vnregenerate part dwelleth no good thing Rom. 7.18 Rom. 7.18 Now as there is a continuall warre betweene the flesh and the spirit so also betweene their qualities and fruites for faith is continually assaulted with doubting and infidelitie loue of God with the hatred of God hope with presumption and desperation zeale with coldnesse and dulnes in religion the ioy in the holy Ghost with horror and feare of Gods anger the curse of the law and condemnation and sometimes the one sometimes the other hath the vpper hand both in the meane time retaining their nature and properties although as we say remissis gradibus not exercising them in that measure and degree as they doe when they haue victorie and giue the other the foyle For example when in some grieuous affliction the hatred of God doth assault the loue of God in our hearts and doth so foyle and wound it that wee can scarce discerne that it breatheth or retaineth life yet notwithstanding the loue of God euen at that instant is not turned into hatred nor receiueth any properties thereof but still retaineth his owne nature and properties which againe cleerely appeare and shew themselues when the conflict is ended The like may be said of our hope zeale ioy in the holy Ghost and other graces when they are most foyled by the corruption of the flesh which fight against them so as they cannot possibly exercise their owne actions and functions yet doe they not receiue any carnall properties nor loose any of their owne but retaine still their owne nature which againe manifesteth it selfe when the assault is ended Euen as fire couered ouer with ashes retaineth still his owne nature of light and heate though then by reason of the ashes the light be not seene nor the heate felt but when the ashes are remooued and new matter added vnto it then it shineth and burneth and heateth as much as it did before so when the graces of Gods spirit are couered as it were vnder the ashes of our corruption they are not discerned by their properties and effects but when the corruptions are remooued by vertue of Gods spirit and the graces nourished with hearing of the word prayer holy conferences and such like spirituall exercises as it were with new matter added vnto them then doe they againe shine in their brightnesse and exercise their wonted strength in all good duties to God and our neighbour § Sect. 5 And as it is with all other graces Faith assalted with doubting retaineth his owne nature and properties so also with faith which is often assaulted with doubting and infidelitie and sometimes also so foyled that we can hardly discerne any breath or life in it but yet euen then it retaineth it owne nature and properties and doth not receiue the nature and properties of doubting but as the tree which is shaken with boysterous blasts of winde and is not ouerthrowne doth in the middest of the tempest liue and sucke nourishment out of the earth and still retaines his owne nature and properties so when our faith is shaken with the boysterous blasts of Sathans temptations and with our owne naturall doubting and infidelitie yet it still liueth and sucketh nourishment out of Gods gracious promises and still it retaineth his owne propertie of certaine perswasion though then it doe not exercise it in action so manisestly as before and after the conflict of temptations and as the shaking of the tree is not of the nature thereof for of it selfe it standeth firme and steadie but by outward accident namely the winde blowing vpon it so is not vncertaine wauering and vnconstant doubting of the nature of faith for of it selfe it is firme and certaine but it commeth by outward accident from the boysterous blasts of infidelitie and the temptations of Sathan which as it were violently blow vpon it which being past it remaineth like the tree firme and constant And as the graces of Gods spirit and the flesh and the corruptions thereof doe still retaine in themselues their owne nature and properties so also doe they most commonly shew themselues in their diuers fruites and effects and that oftentimes in the conflict and time of temptation so that the regenerate man may at the same time feele in himselfe contrarie affections and actions for the spirit acknowledging Gods goodnes mercie and truth in his promises is replenished with joy being in hope to inioy them on the otherside the flesh feeling present miserie and the sharpnes of afflictions sorroweth and grieueth The spirit apprehending and applying vnto it the sweete promises of the Gospell doth quietly rest vpon them the flesh seeing it owne corruption and the huge waight of
sinne that presseth it downe feareth and doubteth the spirit being assured of euerlasting happines triumpheth with ioy desiring nothing more than to be dissolued and to be with Christ the flesh finding it selfe guiltie of sinne and in this respect subiect to the anger of God and condemnation feareth and trembleth to thinke vpon death The spirit conceiueth of God as of a mercifull father in Christ and in all necessities flyeth vnto him by heartie prayer the flesh conceiueth of him as of an angrie and seuere iudge and therefore flyeth from him desiring rather to seeke for helpe any where else than of the Lord so that the christian by reason hereof at the same time findeth in himselfe opposition betweene action and action affection and affection For at the same instant while the flesh hauing in it the conscience of sinne and sense of guiltinesse doth murmur repine and complaine vpon God as an enemie which is readie to destroy vs the spirit doth flie vnto God by a liuely faith and committeth it selfe to his prouidence will and protection expecting saluation from him onely which it could neuer doe if it were not assured that we were in his loue and fauour And in this the christian may not vnfitly be compared to a childe who hauing been sharpely corrected by his father doth auoyde his presence as though hee were his enemie but if at the same time some suddaine danger affright him before al other he runneth to his father for safegard and protection so when our heauenly father hath sharpely corrected vs either with some outward or inward afflictions we flee from his presence as though he were our enemy but when an imminent danger ouertaketh vs and we be in perill to be supplanted with sathan and his assistants who are our enemies in deed then the sonne-like affection which is wrought in our hearts by Gods spirit doth moue vs to runne vnto him before all other desiring and crauing his ayde and assistance And thus it appeareth that though the flesh and the spirit be mixt together yet they retaine their owne natures properties and effects and though faith which is a grace of the spirit be mingled with doubting yet this doubting is not of the nature of faith which in it selfe is certaine and assured nay it is not an infirmity of faith as lamenesse is an infirmity of the ioynts and dimnesse of the sight for it is not any way incident to the nature thereof and therefore much lesse is it a commendable virtue of faith as the Papists teach but it is a fruite of vnbeleefe which is in the part vnregenerate and is opposed vnto faith as appeareth Rom. 4.20 and consequently Rom. 4.20 though faith be assaulted with doubting yet in it owne nature it may and doth remaine certaine and assured § Sect. 6 Fourthly That it is no presumption to labour for the assurance of our election 1. Cor. 2.16 they obiect that it is rash presumption and proud boldnesse for any man to search into the mystery of Gods secret counsailes or to take vpon him peremptorily to determine that hee is one whom God hath elected For who hath knowne the minde of the Lord as it is 1. Cor. 2.16 I answere that it is true indeede whosoeuer prieth into Gods hidden counsailes and secret decree of predestination is proude and presumptious and shall in the end receiue the punishment of both being giuen ouer of God to fall into many errors and in the end vtter desperation and therefore it is very dangerous yea pernicious to our soules if we labour after the assurance of our election by vsing these meanes and iudge of Gods decree according to the conceite of our own reason doubtfull speculations But yet though the will of God be in it selfe secret and not to be searched into this must not hinder vs from looking into his will reuealed though we can gather no certainty of our election by searching into his secret decree yet this is no impediment why wee may not gather it out of his word where hee hath reuealed his decree and the execution thereof though we can haue no assurance by our owne speculations yet we may attaine vnto it by the testimony of Gods spirit Rom. 8.16 which witnesseth to our spirits that we are the sonnes of God which also searcheth all things euen the deepe things of God and is giuen vnto vs that we also might know the things which God hath giuen vs 1. Cor. 2.10.12 as the Apostle teacheth vs 1. Cor. 2.10.12 and therefore it is no pride or presumption to be certaine and assured of that which the Lord hath reuealed in his word to this end that we might be certainely assured thereof But it may be demanded how this certainty can be gathered out of the Scriptures I answere that if we would attaine vnto it we must not seeke it in the law where the promises of life and saluation are made vpon the condition of our own works and worthinesse which condition we can neuer performe and therefore can neuer be assured of the promise But out of the Gospell which doth not only shew that some are predestinated to life and some reiected neither doth it only speake of our election as it was ordained in Gods secret decree in it selfe or reuealed in his word but also it setteth out vnto vs the execution of the decree with the causes meanes signes and effects of our election and how it is accomplished for the bringing vs to those ioyes to which God hath chosen vs. First therefore it sheweth the decree of God concerning our election Secondly Gods decree concerning our redemption by the death and obedience of Christ our mediator Thirdly the decree of God concerning the calling of his Church by the ministery of the word that they may be ingrafted into the body of Christ and so participate with him in all his benefits to their saluation Fourthly the decree concerning the sending of his spirit into the hearts of his chosen by the inward operation whereof the word is made effectuall for the begetting of faith and repentance Fiftly and lastly his decree concerning the iustifying and sauing of those who repent truely of their sins and apprehending and applying vnto themselues by a liuely faith Christ and his merits obedience doe approach vnto the throne of grace to receiue mercy and forgiuenesse And all these are so linked together that they can neuer possibly be seuered so that he who is assured of one may be assured of all whosoeuer is certaine that he hath faith and repentance may be certaine also of his election though he neuer presumptuously search into Gods secret counsaile Fiftly §. Sect. 7. That the Lord particularly assureth vs of our election they obiect that there is no certainty of faith which is not grounded vpon Gods word but there is no place of Gods word which assureth vs of our particular election and saluation and therefore we can haue no certainty
the Lord hath pardoned and remitted them so as they shall neuer be imputed vnto vs nor arise vp in iudgement to our condemnation neither in this world nor the world to come secondly he doth deliuer vs from our sinnes whilest he doth giue vnto vs his holy spirit whereby our sinnes are in some measure mortified the strength of them abated so that they do not raigne and rule in vs as in former times although we cannot wholy expell them from dwelling in vs according to that Rom. 6.12 Rom. 6.12 Sinne shall not raigne in your mortall bodie that you should obey it in the lusts thereof And though we cannot vtterly subdue this Cananitish brood of our corruptions but that still whilest we continue in this life they are as thornes in our sides alwaies vexing and grieuing vs yet by the helpe of Gods spirit assisting vs we weaken their force abate their courage and make them become tributaries and if at any time they rebel we curbe them in giue them the ouerthrow yea though sometimes they gaine ground giue vs the foile yet wee rise againe by vnfained repentance and recouer our selues being assisted with the fresh supply of Gods spirit till at last by death we obtaine a finall victory § Sect. 5 Thirdly That our obedience to the Lawe proueth not that we are not redeemed Gal. 3.13 he obiecteth that we are still vnder the law and tied to the obedience thereof and therefore Christ hath not freed vs from it I answer that though Christ hath not freed vs from the obedience of the lawe yet he hath freed vs from the curse and malediction as it is Gal. 3.13 so as though we do not performe it in that exact manner and measure which God requireth yet our transgression shall not be imputed vnto vs for he hath perfectly fulfilled the law for vs that his righteousnesse might become our righteousnesse and he hath suffred death that by his blood he might wash away our sins Rom. 8.3.4 And thus when the law was impossible to be performed by reason of the weaknes and corruptions of our flesh the Lord sent his Son in the similitude of sinfull flesh and for sin condemned sin in the flesh that the righteousnesse of the lawe might be fulfilled in vs as it is Rom. 8.3 4. Moreouer we are not now tied to performe obedience to the lawe to the end that thereby we may be iustified nor yet shall we for the imperfections of this our obedience be in danger of condemnation but now onely it is a meanes before our conuersion to bring vs to Christ by shewing vnto vs our sinnes and insufficiency in our selues and after our conuersion it serueth for a rule or square according to which we are to frame our liues in holinesse and righteousnesse that so we may shew our thankfulnes vnto our heauenly father for his inestimable benefits by glorifying his name in a godly life And because this also is bitter and vnpleasant to flesh and blood therefore the Lord hath also granted and giuen vnto vs his holy spirit which mortifieth our corruptions whereby we are made lesse prone vnto sinne and quickneth vs in the inner man inabling vs to performe obedience in some measure to the law of God with alacrity and cheerefulnes so that now his commandements are not grieuous vnto vs 1. Iohn 5.3 as the Apostle speaketh 1. Ioh. 5.3 but his yoke which so much galled vs while we were rebellious and like vntamed oxen is now become easie and his burthen which heretofore was so heauy and irkesome is now become light Matth. 11.30 as our Sauiour telleth vs Matth. 11.30 § Sect. 6 Fourthly That God is not angry vvith the faithfull though he seemeth to frowne vpon them the tempter may obiect to the weake conscience which laboureth vnder the burthen of sinne that our Sauiour Christ hath not redeemed vs from the anger of God due for sin seeing we stil see his frowning countenance and apprehend the scorching heate of his wrath inflamed against vs but let all know that if they truly beleeue in Christ and onely rely themselues vpon this their mediator if their sins past grieue them and they purpose for the time to come to labor that they may forsake them then they are reconciled vnto God by Christ and in him hee is become their louing and gracious father Col. 1.20.21 as the Apostle telleth vs Col. 1.20.21 Let not such therefore be discouraged if God seeme to frowne vpon them for a time for hee will not frowne for euer nor alwaies retaine his anger as the Psalmist speaketh Psalm 103.9 Nay Psalm 103.9 in truth he is not angry with vs at all as a Iudge to punish but as a Father to correct and amend vs and if we will speake properly he alwaies loueth and delighteth in vs for as hee is well pleased with Christ our head so is he alwaies well pleased with vs in him as being members of his body notwithstanding as a tender Father when his Sonne offendeth maketh semblance as though his wrath were kindled to the ende that hee may bee carefull in the time to come to auoyde the like fault and to amend so the Lord who is our gracious Father seemeth oftentimes to bee grieuously displeased with his children when they haue sinned against him hiding from them his amiable louing countenance and shewing nothing but signes of wrath not that hee hath in truth cast them out of his loue and fauour for he neuer falleth out with those whom Christ hath reconciled vnto him neither can hee cease to loue the members of Christ nor Christs members cease to bee his members after they are once ingrafted into his bodie by his holie spirit and a liuely faith onely like a wise father he frowneth vpon them and seemeth angrie to make them in the time to come forsake their sinnes whereby they haue incurred his displeasure § Sect. 7 Fiftly the tempter will obiect that we are not freed and deliuered out of his power and iurisdiction That though Sathan tempt vs yet we may be assured that we are redeemed Heb. 2.14 seeing he doth often assault and ouercome vs with his temptations and leadeth vs captiue fast bound in the fetters of sinne To which wee must answere that our Sauiour Christ by his death hath destroyed him that had the power of death that is the diuell that he might deliuer all them which for feare of death were all their life time subiect to bondage as the Apostle sheweth Heb. 2.14.15 That God hath deliuered vs from the power of darknesse and hath translated vs into the kingdome of his deare sonne Col. 1.13 as it is Col. 1.13 That our redeemer Iesus Christ hath spoiled the principalities and powers and hath made a shew of them openly and hath triumphed ouer them vpon his crosse Col. 2.15 and that not onely for himselfe but for all his members Col. 2.15 That hee hath
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
which the Lord wilimprint in them and wee are moued to denie our selues and to cast away our owne righteousnesse and to rest and relye vpon Christ Iesus alone for our iustification and saluation which is quite contrarie to our naturall disposition but it were a miracle of miracles that all these things should be wrought in vs by sicknesse which the Lord hath not ordayned for this purpose when as the meanes appointed by God himselfe the ministerie of his word which is Gods owne ordinance could neuer worke them in vs. It may bee indeed that Gods hand lying heauy vpō vs in the time of sicknesse and fearing worse iudgements in the life to come we may be moued hereby to make a goodly shew and to vowe great reformation if we might bee restored to our health It may be that with Pharaoh we may make a fained confession of our sinnes and promise to amend if this iudgement may be remoued or that we may with Achab outwardly humble our selues before God to the end we may escape those fearefull punishments which are threatned in his word but it is a thousand to one if we then truly repent who haue liued our whole time in impenitency or then turne vnto God if wee were not before that time effectually called and conuerted for as wee liue so wee commonly die neither is it likely that hauing led our liues like wicked Balaam we should die the death of the righteous that hauing alwaies hitherto been thornes and thistles we should now bring forth sweet figges and pleasant grapes when wee are ready to be cut downe and to be cast into the fire that hauing all our life sowed the seedes of wickednesse we should at our death reape the fruit of godlinesse And therefore as the Apostle exhorteth let vs not be deceiued God is not mocked for whatsoeuer a man soweth that shall he also reape for he that soweth to his flesh shall of the flesh reape corruption but he that soweth to the spirit shall of the spirite reape life euerlasting as it is Gal. 6.7.8 Let vs now turne vnto God while he calleth vs and graunteth vs the meanes of our conuersion the ministerie of his word now is the acceptable time now is the day of our saluation and if wee will now turne vnto God and truly repent whilest we might continue in our sinnes we may be assured our repentance is true and vnfained and not pressed out of vs with sence of present paine nor forced with feare of future punishment and that turning to God wee shal be receaued to grace and mercy seeing we then offer to serue him when wee might haue serued Sathan the world and our owne corrupt flesh CHAP. XXX Two letts which hinder worldlings from speedy repentance remooued § Sect. 1 ANd so much concerning these Motiues whereby wee may bee perswaded to speedie repentance The first let is the misaplying of Gods mercy and gratious promisee all which the worldly secure man wardeth and beareth of with a double fence so as they can neuer beate him downe with true humilitie nor pearce his heart with vnfained sorrow for sinne the one is by alleadging Gods mercy manifestly declared vnto vs in the sweet promises of the Gospel the other by obiecting the example of the conuerted thiefe who though hee had spent his whole life in sinne and wickednesse yet at the last hower was receiued to mercy For the first Ezech. 13.32 33.11 Math. 9.13 Math. 11.28 hath not the Lord will they say protested in his word that he desireth not the death of a sinner but that he turne from his way and liue hath not our Sauiour tould vs that he came not to cal the righteous but sinners to repentance and doth he not inuite such vnto him as labour vnder the heauie burthen of sinne promising that hee will ease them And hath not the Apostle Paul taught vs 1. Tim. 2.4 that Gods will is that all men should be saued and come to the knowledge of his trueth Seeing therefore God is so mercifull why should we doubt of our saluation Why should we feare to deferre our repentance follow our pleasures and delights for a time seeing the Lord will receiue vs to mercy whensoeuer we turne vnto him The first let remoued I answere first that though al this were certaine true and not to bee doubted of yet it is a most vnthankefull part and horrible ingratitude against our gracious God and louing father to take occasion of his mercie the more to offend him as before I haue shewed Secondly I answere that as God hath shewed his mercy in the gratious promises of the Gospell so also he hath as plainely declared his iustice in the seuere threatnings of the law and he is as true in the one as in the other And therefore all the question is who shal tast of his mercy and who of his iustice seing that is promised to some and this threatned against others or rather in truth it is without all question for the Lord hath plainely shewed in his word that hee will extend his mercy to all repentant sinners and to them onely and that he will declare his iustice in powring out his iust iudgements vpon the wicked who liue in their sinnes and especially vpon those who take occasion of Gods mercie to continue in their vnrepentancie despising the riches of his bountifulnes his patience long suffering for hereby they heape vnto themselues wrath against the day of wrath and the declaration of the iust iudgmēt of God as the Apostle speaketh Rom. 2.4.5 Though then there be neuer so many sweet promises in the gospel yet they who continue in their sinnes without repentance can reape no true comfort by them because they are not made to them but to repentant sinners and on the other side though there be neuer so many terrible threatnings denounced in the law yet the paenitent sinner need not to feare them seeing they are threatned onely against those who continue in their impaenitencie though God be of infinit mercy let not the wicked man who liueth in his sinnes presume seeing it is sufficiently declared in pardoning the sinnes of repentant sinners Neither let him who is truly paenitent despaire because God is of infinite iustice seeing it is sufficiently manifested in punishing the sinnes of those who continue in their vnrepentancie let not him who is turned vnto God from his wicked waies feare Gods iustice for it is fully satisfied in Christ and therefore it shall neuer attach him neither let him who continueth in his sinnes without repentance hope in Gods mercy for it doth not belong vnto him nor yet in the sweet promises of the Gospell which though they be neuer so generall yet are they alwaies to be restrained to the condition of the couenant of grace faith and repentance And this is manifest in the places before alleaged which worldly men so much abuse to nourish in them carnall
he offereth vnto him his company and therewith eternall saluation Luke 19. The woman of Samaria requested but elementall water and hee offereth vnto her the water of life Ioh. 4. The people followed him to be sed by miracle with corporall foode and Christ offereth vnto them the bread of life Ioh. 6. Iohn 9. The poore blinde man desired that he might be by Christ restored to his bodily sight and Christ also illuminates the eyes of his soule so that as with his bodily eyes hee discerned him to be a man so by the eie of faith he knew him to be his redeemer and Sauiour By all which it clearly appeareth that there was neuer any more ready to aske then Christ to giue nay such was his goodnesse and loue that he was alwaies more ready to graunt then they to intreat and to graunt more then they euer desired Now wee must not thinke that our Sauiour is altered in nature or that as it is vsuall amongst men honours haue changed manners for he is God immutable in goodnesse and without change or shadowe of change as it is Iam. 1.17 and therefore wee may assure our selues if wee turne from our sinnes by true repentance and come vnto him by a liuely faith we shal be receaued to grace and mercy and receaue the pardon of our sins be they neuer so hainous and innumerable § Sect. 10 Reasons drawne from our Communion with Christ Lastly the vnion and communion which is betweene Christ and all the faithful may giue vnto them full assurance of the pardon and remission of all their sinnes for first they are coupled vnto him in spirituall matrimonie and hee becommeth the Bridegroome they the spouse he the husband they the wife now we know that in law there will no action of debt lie against the wife whilest the husband liueth because she is vnder couert barne and therefore her husband who hath taken vpon him to maintaine and defend her must answere and follow all her suites and his goods are liable for the paying of her debts And thus it is also betweene Christ the husband and the Church his spouse being married vnto her he hath taken her vnder his charge and protection and hath vndertaken to answere all suites and to satisfie all her debts nay he hath discharged them already and therefore wee need not to feare any action which Sathan the Law or Gods iustice may lay against vs for our husband Iesus Christ hath taken vpon him to follow all our suites and to satisfie all our debts so that if eyther the Law Gods iustice or our enemy Sathan doe cōmence any suits against vs we are not now to take vpon vs the answering of them in our owne persons but wee are to send them to our husband Iesus Christ who hath taken our causes in hand and will giue vnto them a sufficient answere The faithfull Christs members Secondly the faithfull are vnited vnto Christ in a more neere vnion for he is there head and they his members as appeareth Ephe. 5 23.30 hee is the true vine and wee the branches as himselfe speaketh Iohn 15 1. he is the fruitfull Oliue tree we the sciences which are grafted into him as it is Rom. 11. he is the foundation wee the building as the apostle affirmeth Ephe. 2.20.21 by reason of which neere vnion it commeth to passe that those things which appertaine vnto Christ belong vnto vs and ours vnto him for as the head deriueth sence and motion vnto the members and as the Oliue tree and vine doe communicate their vertue farnesse and sap vnto their branches and sciences by which they liue and bring forth fruite and as the foundation doth sustaine and vphold all the building so doth our Sauiour Christ our head roote and foundation communicate vnto vs his members and branches the vertue of his merits and the iuce and sap of his precious bloud whereby we are quickned and reuiued who were dead in trespasses our sins washed away and purged and wee made fruitfull in all righteousnesse and holinesse as in that his imputed righteousnesse whereby we are iustified before God and that inhaerent righteousnesse begunne in vs by his holy spirit whereby we are iustified before men And as he hath bestowed and communicated vnto vs his righteousnesse death and obedience so hath he taken vpon him from vs al our sins originall and actuall of commission and omission and in his owne person hath suffered all that punishment which we by them had deserued so as now he hauing taken vpon him our sinnes and indued vs with his righteousnesse merit and obedience wee need not to feare the exact rigour of Gods iustice for by him and in him we are without sinne pure and vndefiled and perfectly righteous in Gods sight Neither shall we need to feare the violence of all our spirituall enemies for our head Iesus Christ is God almighty and therefore none shal be able to plucke vs out of his hands against his will and we are as deare vnto him as the members of his body and therfore looke how loath any careful head would be to haue any of the members pulled from it by force and violence so loath and vnwilling will our Sauiour and head be to haue any of his members plucked from him And therefore seing he wanteth neither will nor power to defend vs wee need not feare the raging malice and cunning violence of any of our spirituall enemies sinne the Diuell the world and the fleshe for our head is all-sufficient and also most willing to saue and defend vs from all their force and malice § Sect. 11 Reasons drawne from the 3. person the holy spirit And somuch concerning the reasons drawne from the second person wherby euery repenting and beleeuing sinner may be assured of the pardon and remission of all his sinnes Now we are to speake of those which may be drawne from the third person the holy spirit First therefore wee are to know that though our sinnes be manifold and our corruptions exceeding filthy yet this holy spirit will sanctifie and purge vs from all our pollution so that though in times past wee were most hainous sinners idolaters adulterers theeues drunkards raylers extortioners yet now wee are washed now wee are sanctified now wee are instified in the name of the Lord Iesus and by the spirit of our God As the Apostle speaketh 1. Cor. 6.11 he is that heauenly fire which consumeth and purgeth vs from all the drosse of our corruptions hee is that diuine water which washeth away all our filthy pollution it is hee who doth regenerate and beget vs a new who were dead in our sinnes and whosoeuer are thus regenerated shal be heires of the kingdome of heauen Secondly we may hereby be assured of the remission of our sinnes in that the spirit of God ioyneth with vs in our suite and together with vs maketh request vnto God in our behalfe and whereas wee are ignorant and know
not how to pray as we ought the spirit it selfe helpeth our infirmities and maketh request for vs with sighes which cannot be expressed But God who scarcheth the hearts knoweth what is the meaning of the spirit for he maketh request for the Saints according to the will of God As the Apostle speaketh Rom. 8.26.27 who therefore can doubt of obtaining his suite euen the remission of his sinnes and reconciliation with God seeing his suite is framed and indited by Gods spirit and consequently is most wise iust and as the Apostle saith according to the will of God yea it is sollicited and followed with great earnestnesse by the same spirit and therefore our suite being wise iust and framed by the spirit according to the will of God and by the same spirite in most earnest manner sollicited and furthered there is no question but wee shall obtaine it CHAP. XXXVI Other reasons to perswade the weake Christian of the remission of his sinnes § Sect. 1 ANd these are the reasons which may be drawn from euery of the persons of the Trinitie 1. That wee are to beleeue the remission of our sinnes because it is an article of our Creede to assure vs of the remission of our sinnes to which we may ad diuers others First the beleeuing of the remission of our sinnes in an article of our Creede which we doe daily confesse and professe which is not left vnto our choise to beleeue or not to beleeue but as we confesse it with the mouth so we are boūd to beleeue it with the heart if we would be reckoned in the number of Christians Why then should we doubt of that which we are bound to performe and if wee doe not wee grieuously sinne through infidelitie which is more daungerous damnable then all our other sins whatsoeuer And therefore though there were no other reason to mooue vs though our hainous and manifold sinnes should make it seeme vnto vs neuer so incredible yet let vs set aside all impediments and breake through the violence of all obiections and beleeue in obedience to Gods commaundements and because it is our dutie the performance whereof is very acceptable vnto God and the neglect whereof is a sinne most daungerous and damnable Which that we may perfourme let vs carefully obserue the condition of the couenant of grace that is let vs rest and rely vpon Christ Iesus alone for our saluation by a liuely faith and turne vnto God by vnfained repentance and then there is no place left to doubting of that which in dutie we are bound to beleeue § Sect. 2 Secondly the afflicted soule labouring vnder sinne may receiue no small assurance by the testimonie of Gods faithfull ministers 2. The testimonie of Gods faithfull ministers Matth. 16. for the keyes of the kingdome of heauen are committed vnto them and they haue power giuen them of God here on earth to bind and loose not as though they could by their owne authoritie and in their owne name giue pardon of sinnes to whom they list as the papists teach and practise for this is proper and peculiar vnto God alone as euen the Pharises well knew whereof it was that seeing our Sauiour Christ take vpon him to forgiue sinnes whom they imagined to bee a meere man they affirmed that he blasphemed For who say they can forgiue sinne but God onely but they haue authoritie giuen them of God vpon due examination and tryall of their faith by the fruites thereof vnfained repentance certainely to declare and pronounce vnto them that their sinnes are forgiuen Whosoeuer therefore haue this testimonie of Gods faithful ministers who are well acquainted with their estates giuen vnto thē they may assure themselues that it is vndoubtedly true and most certaine for who is it that dare oppose himselfe and contradict the testimonie of Gods spirite in the mouth of so many his faithfull ambassadours who dare bee so presumptuous as to take vppon him the discerning of his state better then the ministers of God who being appointed of God to this function are indued with a great measure of his spirit whereby they are inabled to discerne and iudge of mens estates better then they themselues for he that is spiritual discerneth all things and is made acquainted with the mind of Christ as the Apostle speaketh 1. Cor 2.15.16 And therefore if diuers of Gods faithfull ministers with one consent pronounce vnto any paenitent sinner the remission of their sinnes and assure them after the examination of their estate that they are in the loue and fauour of God it should be vnto them ten thousand times more forcible an argument to perswade thē to confirme their faith in the assurāce of Gods loue then the cōtrarie testimonie of Sathan or their timorous vnbeleeuing flesh to moue them to doubting thereof if our bodies be sicke we committ our selues to the skill and care of the phisition and good reason because wee knowe he is better able to discerne of our estate then we our selues and beleeuing his iudgment to bee good wee suffer him to applie such remedies as hee thinketh most fitt why then should wee not committ the discerning of our estate to the phisition of the soule no lesse careful and in this respect much more skilful for the others rules in some patients may faile him but the grounds whereupon the spirituall physition buildeth are most infallible being the vndoubted truth of God Why should we not rather beleeue their often approoued iudgment then our owne timorous phantasies or Sathans testimonie who is our malitious enemie § Sect. 3 Thirdly the afflicted soule may gather assurance of the remission of sinnes from the contrarie testimonie of the diuel The 3. Reason drawne from the contrarie testimonie of Sathan For when ther is any suggestion cast into our mindes which is repugnant to the word of God and the testimonie of Gods spirit in the heartes of the faithfull we may assure our selues that it is the speech of Sathan or of our corrupt fleshe the messenger of Sathan both which come to one end but those motiues and suggestions that God will not receiue vs to mercie that our sinnes are vnpardonable that wee are reprobates and castawayes that now it is too late to turne vnto God proceed not from Gods spirit for they are quite contrarie to that which the scriptures teach vs namely that the mercies of God are infinite and hee alwaies readie to receiue vs to grace when we turne vnto him that if we wil earnestly repent and in the mediation of Christ sue for mercie hee will make our scarlet sinnes as white as snow that it is neuer to late to turne vnto God for if wee repent hee hath promised to remit our sins and to receiue vs into his fauour Neither are wee to imagine that the testimonie of Gods spirit in our consciences is contrarie to the testimonie of the same spirit in the holy scriptures and therefore seeing these suggestions
our stonie hartes and giueth vs hartes of flesh as hee promiseth Ezec. 11.19 And breaketh vp these fallow grounds fit in themselues to bring forth no fruite but weedes and thistles that so they may bee prepared to receiue the seed of his word and bee made fruitfull in all grace And thus our stubborne rebellious hartes are softened when as we particularly apply vnto our selues the doctrine of the law wherby first wee come to the knowing and acknowledging of our finnes original and actual Secondly our hartes are pricked and our consciences wounded by apprehending and applying to our guiltie soules the curse of the lawe the anger of God and those feareful punishments prepared for the wicked Thirdly seeing this our miserie and finding no means of our owne how wee may come out of this wretched estate wee are brought to despaire of our own strength righteousnesse and satisfaction finding them of no vertue for our iustification By all which being throughly humbled and cast downe in our selues the Lorde by the preaching of the gospel doth reueale vnto vs a way how we may escape out of this miserable estate by applying vnto our selues Christ Iesus and all his meritts and obedience by a true and liuely faith after which the humbled sinner seeing his owne wants and miserie by the lawe and perceiuing that our sauiour Christ is so rich in meritts that hee can cansily supply all his defects and so gratious and powerfull that hee can and will free him out of his wretchednesse he doth plainely discerne that hee standeth exceedingly in need of Christ Iesus and his righteousnesse After which sense of his owne wantes there is begott in him an carnest and hungring desire to bee made partaker of Iesus Christ his righteousnesse meritts obedience and of all those inestimable benefitts which are purchased by them And lastly hee is mooued to appeale from the sentence of the law to the throne of grace pleading not his owne righteousnesse or satisfaction but Christs meritts and obedience The third and last meanes of our effectuall calling is a true and liuely faith The 3. meanes whereby we apprehend Christ Iesus and all his benefitts giuen and applyed vnto vs by Gods spirite resting vpon him alone for our iustification and saluation .. § Sect. 4 That all 〈◊〉 find the former meanes powerfull in them are effectually called And these are the meanes of our effectuall calling which whosoeuer hath found powerfull working in themselues for their conuersion after the manner before spoken of they may most certainely assure themselues that they are effectually called and are alreadie partakers of Iesus Christ and all his benefites If therefore the Lorde whilest wee did lye frozen in the dregs of our sinnes without all desire of grace or meanes to escape our sinnes without all desire of grace or meanes to escape out of our miserie hath vouchsafed vnto vs the misterie of his holy word if by the law hee hath reuealed our sinnes vnto vs and the punishmentes due vnto them and if by the gospell hee hath shewed vs the way how we may come out of this miserie if by the inward cooperation of his holy spirit he hath opened our deafe cares and with this precious eyesalue hath annointed the blinde eies of our vnderstandings so that we haue attentiuely heard and in some measure vnderstoode those principles of our christian religion which haue in the misterie of the worde beene deliuered vnto vs if our hartes haue beene softened and pearced and our consciences wounded with the sight and sense of our sinnes if disparing in our owne strength righteousnesse and all other meanes of our owne wee haue gone out of our selues and rested and relied vpon Christ Iesus alone for our iustification and saluation then are wee without all doubt effectually called and are in the number of Gods church and people to whom the promises of grace doe appertaine § Sect. 5 That we may know that we are effectually called by considering the seuerall parts thereof Secondly we may come to the knowledge of our effectuall calling by considering the seuerall parts thereof The first is our selection and separation out of the corrupt masse of mankind whereby it commeth to passe that though wee be in the world yet we are not of the world and therefore wee neither loue it nor the world vs and this our Sauiour sheweth Ioh. 15.19 If saith he hee were of the world the world would loue his owne but because yee are not of the worlde but I haue chosen you out of the world therefore the world hateth you 1. Ioh. 2.15 and the apostle Iohn affirmeth that if any man loue the worlde the loue of the father is not in him 1. Ioh. 2.15 and the apostle Iames telleth vs that the amitie of the world is enmitie with God Iam. 4.4 and therefore whosoeuer will bee a friend of the worlde maketh himselfe the enemie of God If therefore our loue and affectiōs be weaned in some good measure from the world and fixt on spirituall and heauenly things if wee cease to be citizens of the world Phil. 3.29 and begin to haue our conuersation in in heauen from whence wee looke for a sauiour euen the Lorde Iesus Christ and if the world beginne to hate and scorne vs then may we be assured that wee are seuered from the world and intertained into Gods church and familie § Sect. 6 Sathans tentation answered whereby he perswadeth the christian that he loueth the world and the world him But here the tempter will obiect that by this it plainely appeareth that wee are not yet effectually called nor seperated from the world because we still loue the world affecting and desiring the vaine pleasures honoures riches thereof yea and also loue those who are meere worldlings and on the other side the world also loueth vs giuing vs good countenance and performing other duties vnto vs. For the answering of which suggestion we must distinguish betweene our selues and our selues for whilest we continue in this life wee are partly flesh and partly spirit and as there is great enmitie betweene the spirit and the world so is there great amitie betweene the world and the flesh So farre forth therefore as wee are still carnall and corrupt fleth the world loueth vs but as much as is spirituall and regenerate so much the world hateth and abhorreth Moreouer we may generally be considered as men or more specially as we are Christian men in the first respect the world that is wicked worldlings may loue vs for some naturall partes or meere morall vertues or els in common humanitie as members of the same ciuill or politicke body but as wee are Christians who haue giuen our names vnto God diuoted our selues to his worship and seruice the world hateth vs and our profession religion and all the fruits and exercises of sanctification and holinesse so that though in other naturall worldly and more ciuill respects
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
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
Ioh. 20.29 Thomas because thou hast seene me thou beleeuest blessed are they which haue not seene and haue beleeued An example hereof wee haue in the Cananitish woman who though shee had no experience of Gods truth in his promises yea though shee had many repulses yet beleeued and afterwards to her comfort had ioyfull experience of them Mat. 15.27 Mat. 15.27 An these are the degrees of faith which whosoeuer findeth in himselfe hee may be assured that hee hath a true liuely and iustifying faith notwithstanding all the tentations of Sathan If therefore hauing heard the gospell wee haue attained vnto some measure of knowledge of the chiefe principles thereof if we haue giuen our assent vnto this truth in which our vnderstandings are informed if hereby we haue attained vnto this assurance that our sinnes are pardonable and haue conceiued some hope in consideration of Gods infinite mercie and Christs merites that wee shall be forgiuen and pardoned if we haue an hungring desire after grace and mercie and highly esteeme the merites and righteousnesse of Iesus Christ so that wee wish nothing more then to bee made partakers of them if by this desire wee haue beene moued to flee vnto the throne of grace and there humblie acknowledging our sinnes haue earnestly desired pardon and forgiuenesse Lastly if at any time wee haue discerned in in our selues a perswasion of Gods loue and of the pardon and remission of our sinnes and that we haue or doe rest vppon the alone merites and obedience of Christ Iesus for our iustification and saluation then may wee be assured that we are indued with a true iustifying faith § Sect. 7 The second argument to proue that wee haue a true and a liuely faith is the testimonie of Gods spirite The second argument to proue that we haue faith is the testimonie of Gods spirie Rom. 8.15.26 for as the Apostle speaketh Rom. 8.15 Wee haue the spirite of adoption whereby we crie abba father 16. and the same spirit beareth witnesse with our spirit that we are the children of God and ver 26. Likewise the spirite also helpeth our infirmities for we know not what to pray as we ought but the spirite it selfe maketh request for vs with sighes which cannot be expressed c. Whosoeuer therefore haue this testimonie in their harts and consciences that they are the children of God whosoeuer at any time feele or haue felt the spirit of God powerful in thē in powring out their soules in hartie prayer with sighes and grones which cānot be expressed they may be assured that they haue receiued the spirite of adoption and consequently are indued with true faith Gal. 5.22 for the spirite and the fruites thereof amongst which faith is one of the chiefe are neuer seuered Moreouer the Apostle saith 1. Cor. 2.12 that wee haue not receiued the spirit of the world 1. Cor. 2.12 but the spirit which is of God that wee might knowe the things that are giuen to vs of God That is not onely his spirituall graces in this life in which number faith is one of the greatest but those excellent ioyes in Gods kingdome in the life to come of which also wee haue some knowledge and tast by the illumination of the same spirite Lastly the Apostle affirmeth 2. Cor. 1.22 that God hath sealed vs 2. Cor. 1.22 and hath giuen the earnest of the spirit in our hartes and Ephe. 1.13 Hee telleth the Ephesians that after they had heard the gospel and beleeueà Ephe. 1.13 they were sealed with the holy spirit of promise which was the earnest of their inheritance vntil the redemption of the possession purchased vnto the praise of the glorie of God Wheresoeuer therefore is this testimonie of the spirite which as an earnest or seale assureth them that they are the children of God there also is faith for as the Apostle witnesseth after that wee beleeue we are thus sealed § Sect. 8 The third argument to proue that wee haue faith is the conflict and fight which euerie christian feeleth in himselfe betweene the spirit and the flesh The 3. argument is the fight between the flesh and the spirit the world and the diuell and the combat which is betweene faith and doubting for so long as wee are destitute of the spirit and a liuely faith we are wholy ouerswayed with the fleshe and Sathan like a mightie tyrant houldeth vs captiue peaceably and without any resistance but when wee haue receiued the spirite of God and haue faith wrought in our harts then beginneth a fierce battaile which neuer endeth till by death our spirituall enemies get a final ouerthrowe Though therefore this fight be most sharpe and exceeding troublesome to the poore christian yet hee may thereby gather vnto himselfe sound comfort and certaine assurance that hee is indued with the spirit of God and a liuely faith for when hee discerneth that hee is assaulted with Sathan and his owne corrupt fleshe he may be assured that Sathan and his owne corrupt fleshe he may be assured that Sathan is diseased of his quiet possession by a superior power which can be no other but the power of Gods spirit secondly by his assaulting it manifestly appeareth that hee findeth some resistance so as hee cannot peaceably reenter thirdly that howsoeuer our faith seeme vnto vs neuer so weak yet it is so strēgthened cōtinually by vertue of Gods spirit that sathā al the power of hel cānot preuaile against it for otherwise how could such weakenesse withstād such might Lastly being assured that it is the spirit of God which assisteth and enableth vs to withstand Sathan we may also be assured that in the end we shall obtaine victorie vnlesse we would fondly imagine that the diuell is stronger then God and the violence of his tentations more forcible to destroy vs then the spirit of God to protect and defend vs for now they haue ioyned battle and either the one or the other must get the vpper hand eyther the spirit of God must thrust out sathan or Sathan the spirit of God and therefore how can we doubt of conquest seeing wee are assured that God cannot take the foyle for his power is omnipotent and with a word of his mouth he is able to destroy Sathan and all his adhaerents and of his will wee neede not to make any question for it will not stand with his glory to receaue a repulse by giuing Sathan place after that he hath taken vpon him our protection § Sect. 9 How we may know that this combate is fought betweene the flesh and the spirite Yea will the tempter say but how wilt thou know that this battle is fought in thee how canst thou be assured that it is the spirite of God which fighteth in thee against thy spirituall enemies and not rather thine owne tumultuous passions and perturbations and diuers tentations suggested by the same diuell To which it is easie to make answere for neither doth
the flesh fight against sathan nor sathan against the flesh nor either of thē against thēselues for so their kingdome being deuided could not possibly stand Mat. 12.25 as our sauiour Christ himselfe hath taught vs Mat. 12.25.26 And therefore it must needs be sōe other force which causeth this oppositiō which can proceede from nothing else but the spirit of God But this will more manifestly appeare if we consider the contrarie affections and actions which plainely shew themselues in this battle for we find our faith assaulted with doubting and infidelitie these also againe beaten backe after they haue gotten some ground and subdued with the strēgth of faith we discerne also our affiance in God shrewdly shaken with diffidence and distrust and afterwards this distrust vanquisheth againe by affiance so as after we haue vttered through the violence oftentation some diffident and impatient speeches yet at the length we growe to Iobs resolution Though hee kill mee yet will I trust in him Iob. 13.15 Wee may also discerne our zeale sometime so hot in Gods seruice that it expelleth coldnesse and the fruit thereof dulnesse and drowsinesse of spirite and sometimes by them it is cooled and in outward appearance quenched and the like may bee saide of all the other fruits of the flesh and the spirit Besides which fight and stirring betweene them and their fruits the christian may obserue in himselfe a misliking of the corruptions of the flesh great greefe and vexation of mind because hee is still subiect vnto them and an earnest desire to be freed from them ioyned with an holy indeauoure in the vse of the meanes which are ordayned of God for this purpose and howsoeuer through the violence of Sathans tentations and his owne corruptions ye be sometimes led captiue into sinne yet afterwardes hee is greeued for it hee hateth and abhorreth it and earnestly desireth and indeauoureth for the time to come to leaue and forsake it and to serue the Lorde in newnesse of life Now whence doth all this opposition and contrarietie proceede shall wee say from the flesh why it is against all reason Iam. 3.11 for as the Apostle Iames disputeth Iam. 3.11 Doth a fountaine send out at one place sweete water and bitter can the figg tree bring forth oliues or a vine figgs or rather as our sauiour Christ reasoneth Mat. 7.16 Doe men gather grapes of thorns or figgs of thistles Mat. 7.16 so may I demaund can the flesh in the which as the Apostle affirmeth dwelleth no good thing Rom. 7.18 bring foorth the fruites of the spirite which are quite contrarie to the nature thereof namely sorrowe for sinne hatred of it selfe and the corruptions thereof and carnest desire of sanctification and holines of life it is impossible And therfore we may conclude that they are the fruits of Gods spirit in vs and consequently that wee are the sons of God who are indued with a true and liuely faith for as many as are led by the spirite of God Rom. 8. they are the sonnes of God which priuiledge belongeth onely to the faithfull as appeareth Ioh. 1.12 Ioh. 1.12 As many as receaued him to them hee gaue power to be the sons of God euen to them that beleeue in his name So that whosoeuer haue the spirit haue faith also for the spirit and faith which is a fruit thereof cannot be seuered § Sect. 10 The fourth argument whereby we may bee assured that we haue faith The 4. argument taken from our sanctification is our mortification and dying vnto sinne and rising againe to newnesse of life for the bloud of Iesus Christ which is applied vnto vs by faith as it doth washe away the guilt and punishment of our sinnes so doth it also cleanse vs in some measure from the corruptions themselues and as his death and obediēce hath meritted the pardon of our sins so also Gods spirit by vertue whereof we are more and more freed from the bondage and seruitude of sinne and Sathan and as by his resurrection hee hath made way for our second resurrection whereby wee rise to euerlasting happinesse so also for our first resurrection whereby wee rise from sinne to newnesse of life If therefore wee can find in our selues that our sins and corruptions are by little and little mortified that wee striue and indeauour after holinesse and righteousnesse of life if our vnderstandings bee somewhat inlightened in the knowledge of Gods truth and our stubberne wills inclyned to holy obedience if we discerne that our affections are in some measure changed and renewed then may wee be assured that wee are indued with a true and liuely faith which hath applied vnto vs Christ Iesus and his bloudshed death merites by vertue whereof this worke of regeneration is begunne in vs. § Sect. 11 Lastly The last argument taken from the seuerall fruits of sanctification we may be assured that we haue faith by the seuerall fruits of sanctification and regeneration which proceed from it for example when wee can sorrow and greeue for our sinnes past not for any worldly losse or feare of punishment but because thereby we haue offended God when as we hate our present sinnes and corruptions especially those which stick fastest vnto vs and are most pleasing to our corrupt nature when as we indeauour and striue to forsake and mortifie all sinne though our carnall affection be much indeared to it by reason of some great pleasure or profite which it bringeth with it auoiding with no lesse care those sinnes which bring worldly benefitt then those which are accompanied with shame and punishment when as we loue God euen when he afflicteth vs and in obedience to his commaundement perfourme such holy duties and imbrace such vertues not onely which are commendable in the world but also those which are accompanied with shame and reproach when as we loue our brethren yea euen our enemies and shew this our loue by giuing vnto those who want and forgiuing those who offend vs and when more especially we extend this loue and the fruits thereof to those who are of the houshould of faith and amongst these principally to Gods ministers who are instruments appointed of God for our conuersion and saluation when as wee can submit our selues vnto Gods will and rest contented in all estates with his good pleasure when as we loath this life and the vanities of the world and desire our dissolution that we may be with Christ and be freed from our sinnes when as we are patient in afflictions and in the middest of them haue some hope of tasting Gods mercy and goodnesse grounding our hope vpon Gods promisses and our owne former experience when as we delight in the hearing and meditating in Gods word and continue constant in the profession and practise of his truth not onely when our obedience is good cheape but also when it is deare and very costly and as well when it is
not bee effectuall and sufficient for their saluation Which tentation if we would withstand we must not dreame or imagine that to haue a true faith is to haue a perfect faith which is neuer assaulted with doubting nor shaken with any tentations for there is no such faith to be found in any of Gods childrē seing the most perfect are partly flesh and partly spirit and as the fruite of the spirit is faith and affiance in God so the fruit of the flesh is doubting and infidelitie these continually assault fight one against another That there are diuers degrees of faith in Gods children Againe wee are to know that there are diuers degrees of true faith and that all the children of God haue it not in the like measure for some haue attained to a strong and great measure of faith as those who are indued with much knowledge and firmely assent vnto that which they know and are most certainely perswaded of their saluation in Christ and that all the gratious promises of the gospell doe belong vnto them so as nothing in the world shal be able to seperate them from the loue of God which is in Christ Iesus our Lord others are weake and indued with a small measure of faith as those who haue little knowledge weake assent and perswasion being yet but babes in Christ and growing vp from faith to faith Rom. 1.17 as the Apostle speaketh Rom. 1.17 till at length they attaine to that fulnesse of perswasion of which mention is made Heb. 10.22 Heb. 10.22 Now wee are to hould first that this small and weake measure of faith is notwithstanding a true faith and therefore sufficient for the saluation of those who are indued therewith neither are the promises of the gospell made to those onely who haue a strong faith but to those who haue a true faith Ioh. 1.12 As many as receiued him hee gaue to them prerogatiue to be the sonnes of God Ioh. 1.12 euen to them that beleeue in his name And Iohn 3.18 He that beleeueth shal be saued Ioh. 3.18 in which and such like places there is no measure of faith propounded but the promises are made indefinitely to all that beleeue how small and weake soeuer their faith be in respect of the quātitie and apprehension so that in regard of the qualitie it be true and liuely § Sect. 2 That a weake and small measure of faith is true and liuely faith That a weake smal faith may be a true and liuely faith it is manifest both by reason and also plaine testimonies of the Scripture for the first diuersitie of degrees in quantitie of a thing doth not take away and annihilate the existence true being thereof for example a smal drop of water is as well and truely water as the whole Ocean a little sparke is true fire both in respect of substance qualitie as well as a mighty flame a little man is as truly a man as a great Giant and so a little faith is as well a true faith as a full perswasion neither doth the small quantitie take away the being nature and truth thereof Secondly this also manifestly appeareth by the Scriptures whereas many are said to haue faith and to beleeue who hearing the doctrine of Christ seing his miracles beleeued acknowledged him to be the true Messias their Sauiour though at the same time they had attained to an exceeding small measure of knowledge and were ignorant of many of the chiefe principles of Christian religion because they nourished not this their ignorance but resolued to vse all those good meanes of increasing in knowledge which God hath ordayned for this purpose And thus many of the Samaritanes are sayd to haue beleeued for the saying of the woman and because of his owne word Ioh. 4.39.41 Thus a certaine ruler and all his houshould are saide to haue beleeued Ioh. 4.39.41 ver 52. when they sawe the miracle which our Sauiour wrought in curing the rulers sonne of his feauer only with his word ver 52. Yea the apostles themselues whose faith our sauiour Christ cōpareth to a firme rocke against which the gates of hell should neuer preuaile were notwithstanding indued with weake and small measure of faith before the ascension of our Sauiour and sending of the holy ghost For they were ignorant euen of the maine principles of christian religion and of diuers articles of faith and consequently could not beleeue assent or be perswaded of those things which they did not vnderstand For example howsoever they knew and acknowledged that our Sauiour Christ was the promised Messias Mat. 16.18 yet they were ignorant that he should redeeme mankind by his death for when he foretold that he should be deliuered into the hands of the Gentiles to bee crucified it is saide that they vnderstood none of those things Mat. 20.18 Luk. 9.45 Mat. 20.18 Luk. 9.45 .. So also they knew not that beeing dead he should rise againe the third day as the Euangelist sheweth Mar. 9.32 Mar. 9.32 And when they heard thereof by the women they thought it a fained thinge as it is Luk. 24.11 Luk. 24.11 Ioh. 13.38 and 14.5 Actes 1.6 Mar. 10.37 They were ignorant also of his ascension as appeareth Ioh. 13.36 and 14.5 and of his kingdome for they dreamed of an earthly kingdome and of worldly preferments which they were to haue by him as we may see Act. 1.6 Mar. 10.37 By all which it plainely appeareth that though the Apostles were indued with a true faith yet their faith was exceeding weake and small as also it is most euident in that reprehention vsed by our sauiour when they were in some appearance of danger Mat. 8.26 Matth. 8.26 wherefore are yee fearefull o yee of little faith § Sect. 3 And therefore though wee find our faith to be weake and small yet let not Sathan perswade vs that for this cause it is false and counterfaite That all power of hell cannot preuaile against the smallest measure of true faith Phil. 3.12 or that wee shall easily bee ouercome of euery tentation and neuer perseuer vnto the end that wee may bee saued seeing a weake and small faith may bee a true faith against which how weake in it selfe soeuer it be yet the gates of hell shall neuer preuaile against it for the weaker our faith is the stronger shall wee find Gods power in sustayning and preseruing vs the more that Sathan laboureth to winnow vs in the siue of his tentations the more effectually will our Sauiour Christ make intercession for vs that our faith faile not the feebler our faith is in apprehending Christ the more powerfull will his spirit bee in apprehending vs and in ioyning vs inseparably in a holy communion with him But yet wee must not content our selues with a small and weake measure of faith but earnestly labour after more perfection and to grow from faith to faith till
yet all true faith and sufsicient for saluation That so long as wee continue in this life our knowledge is but imperfect and vayled with much darknesse and ignorance for we know but in parte as euen the apostle speaketh in his owne person 1. Cor. 13.12 1. Cor. 13.12 And therefore our assent and perswasion must needs be imperfect and but in part and often assaulted with much doubting that howsoeuer faith and doubting are opposed in their owne nature yet notwithstanding they may be together in the same subiect in respect of diuers partes For wee are partly flesh and partly spirit and these two with their seuerall fruits do continually fight and striue one against the other and sometimes the flesh sometimes the spirit with their seuerall fruits get the vpper hand in the meane time both retaining their owne nature and properties howsoeuer they doe not so euidently appeare nor so powerfully worke their seuerall actions when the aduerse part preuaileth and hath put them to the foile for example faith which is a fruite of the spirit is continually assaulted by doubting which is a fruite of the flesh and proceedeth from the roote of infidelitie and sometime faith preuaileth and sometime it receiueth the foyle but yet at the same time howsoeuer wee cannot sensibly discerne it nor the actions thereof yet it retaines it owne nature and properties neyther is it depriued of his firmenesse constancie and certainty howsoeuer they be for a time couered hid out of our sight like the fire vnder the ashes or the Sunne vnder a cloud as before I haue said Though therefore we finde in vs much inconstancie and doubting yet let not Sathan perswade vs that these are of the nature and properties of our faith and that therefore our faith is not true but temporarie false and counterfaite for this inconstancie and doubting proceedeth not from faith and from the spirituall and regenerate part but from the flesh and the part vnregenerate and therefore howsoeuer it is assaulted and sometimes foyled by them yet in it owne nature it is true certaine and constant § Sect. 2 Secondly Sathans tentation groūded on the strong faith of some of Gods children answered he will suggest that the Saints mentioned in the Scriptures had most certaine strong faith in exceeding great measure that they brought forth cōtinually most notable fruits thereof were not subiect to such infirmities and doubting as wee feele in our selues To which we are to answere that this tentation is full of vntruth and hath no sound part in it for first we are to assure our selues that they fell into manifold doubtings and were subiect vnto innumerable infirmities and corruptions which are not specified in the booke of God neither was it fitte or expedient that it should be a register of all humane infirmities and of their manifold falls but onely that some should bee recorded for our warning that wee might more warily watch ouer our selues least wee should fall into the like sinnes and for our comfort also when wee are fallen in that our case is common with Gods dearest children in which respect the Scriptures is not wanting Looke vpon Abraham the father of the faithfull whose faith was so strong that he aboue hope beleeued vnder hope and you shall see that his faith notwithstanding was sometimes shaken with diffidence and doubting as when distrusting Gods gratious promisses made vnto him and not resting vpon his almighty power he was content to take vnto him Hagar his maide and commit sinne with her that so by his owne deuise he might make good Gods promisse and obtaine the blessed seed as though God could not perfourme that which he had spoken vnlesse he helped him by such vnlawfull meanes So where was the strength and constancie of Moyses faith when hee dishonoured God before the people in not beleeuing his word by shewing his impatiencie Numb 20.10.11 where was the strength and constancie of Dauids faith num 20.10 11. when he complaineth that he was forsaken that God had fayled in his promisses that he had forgotten to be mercifull and had shut vp his tender mercies in displeasure Psal 22.1 and 77.8.9 Or of Iobs faith when he cursed the day of his birth and accounted God his enemy Psal 22.1 and 77.8.9 who had set him vp as a marke against which he shot poisoned arrowes or of Ieremy when he likewise wished that he had neuer bene borne and bewraieth great impatiency Iere. 20. Ier. 20. Or of Ionas when he rebelled against Gods commaundement and fled from his presence or when after his miraculous deliuerie he murmured and vttered impatient speeches euen against God himself for the losse of a poore gourd which kept him from the heate of the sunne and when the Lord mercifully and mildly reproued him saying doest thou well to be angry for the gourd he stubbornely answered I doe well to bee angry vnto the death Ion. 4.9 Ion. 4.9 Or of the Apostles themselues when they fled away and forsooke their Lord and maister Iesus Christ for feare of worldly punishment and when after his death they would not beleeue the women reporting that hee was risen againe vntill their owne eyes had seene them Lastly though it be euident that diuers of the Saints mentioned in the Scriptures had a farre greater measure of faith and brought foorth much more plentiful fruits then we can discerne in our selues yet this is no good reason to prooue that our weaker smaller faith is no faith or vneffectuall for our saluation for this is an absurd consequence the Moone giueth much lesse light then the Sunne therefore it giueth no light at all one hand is farre greater then another therefore the lesser is not a true hand this man excelleth another in the vse of reason and therefore the other is vnreasonable because the diuers degrees in the quantitie of things doe not take away the truth of their being and existence so long as they be of the same nature and qualitie Besides as the holy ghost hath set downe examples of most strong faith in some of Gods seruants so hath he made mention of some who haue had but weake and little faith to the end that we should so labour to attaine vnto the highest degree as that in the meane time we be not vtterly discouraged with the lowest for example as he hath remembred the faith of Abraham who beleeued aboue hope vnder hope so hee hath not forgotten his weake faith who cried I beleeue Lord help thou mine vnbeliefe as he hath mentioned the faith of Iob who grew to this resolution Though hee kill me yet will I trust in him so he hath expressed also the faith of Nicodemus in knowledge weake and simple and in practise and profession cowardly and fearefull as hee hath set downe the strong faith of Paul who grew to this fulnesse of perswasion that nothing should be able to separate him from the loue of
I am who shall deliuer me from the body of this death and that we confesse our miserable estate vnto our captaine and leader Iesus Christ desiring him to assist vs with the power of his holy spirit that thereby we may be freed out of the hands of these our spirituall enemies whose bondage and captiuitie is so irksome and grieuous vnto vs. Neither doth the Lord now require that we performe absolute and perfect obedience to his commaundements but that to will be present in vs that we consent and approue his law to be good and delighting in it concerning the inner man that we desire and indeauour to performe that good we cannot and forgetting that which is behinde indeauour our selues to that which is before and follow hard towards the marke Phil. 3.13.14 though we cannot attaine vnto the end of our race till wee come to the end of our liues Finally the Lord doth not require of vs a whole haruest of goodnes and righteousnes but the first fruites thereof he doth not stand so much vpon our actions as vpon our affections vpon the perfection of our workes as vpon the alacritie of our willes and integritie of our hearts the righteousnes which he requireth is an humble confession of our vnrighteousnesse a sincere hatred of our sinnes a holy indeauour in the vse of the meanes to mortifie our corruptions and to rise from the death of sinne to holinesse and newnes of life which whosoeuer can offer vnto God they may assure themselues that they shall be accepted through Christ as righteous in Gods sight notwithstanding their manifold imperfections and corruptions The end of the second Booke THE THIRD BOOKE INTREATING OF SANCTIFICATION AND PERSEVERANCE as also of Sathans temptations which he suggesteth against them both and of such answeres wherewith the Christian may refute and repell them CHAP. I. Of Sanctification and the causes thereof § Sect. 1 ANd so much for the answering of such temptations of Sathan as concerne our iustification That God is the principall efficient of our sanctification Now wee are to speake of our sanctification which is the next effect of Gods election and inseparably ioyned with our iustification wherein I will obserue my former order first setting downe the doctrine of sanctification and then answering those temptations of Sathan which doe most impugne it Sanctification what is it For the first Sanctification is an action of the whole Trinitie whereby the beleeuer already iustified is by little and little renued according to Gods image in holinesse and righteousnesse by the mortification of the flesh with the corruptions thereof and the quickening of the spirit And this is our sanctification which is expressed in the Scriptures by diuers names and phrases for it is called regeneration the new birth renouation the putting off or mortifying of the old man and the putting on or quickening of the new man and such like The efficient cause of our sanctification is God himselfe who as he alone iustifieth vs and freeth vs from the guilt and punishment of sinne so he onely sanctifieth vs and deliuereth vs from the tyrannie of sinne so that it shall no longer raigne in our mortall bodies freeing vs in such measure as pleaseth him from our naturall corruptions Leuit. 20.8 which heretofore wholy ouerswayed vs. And this appeareth by plaine testimonies of holy Scriptures Iohn 1.13 Iohn 1.13 It is said that the faithfull are borne not of blood nor of the will of the flesh nor of the will of man but of God Ephes 2.10 So Ephes 2.10 we are said to be Gods workemanship created in Christ Iesus vnto good workes which phrase the Apostle vseth to note vnto vs that as God onely did create vs so he onely doth renue and regenerate vs. The Lord likewise doth appropriate this worke vnto himselfe as belonging to another Ezech. 36.26 Ezech. 36.26 and 34.28 A new heart will I giue you and a new spirit will I put into you and I will take away the stony heart out of your body and I will giue you an heart of flesh And hence it is that the Apostle desiring the sanctification of the Thessalonians beggeth it at Gods hand 1. Thes 5.23 The very God of peace sanctifie you throughout 1. Thes 5.23 Psalm 51.13 And Dauid finding the want hereof in himselfe hath his recourse vnto God Psalm 51.10 Create in me a cleane heart O God and renue a right spirit within me So that as God doth begin in vs this worke of sanctification so likewise he doth accomplish and finish it And therefore as we are wholy to ascribe vnto God our election vocation and iustification so also our sanctification that he may be all in all in the worke of our saluation For as he onely formed vs so he onely can reforme vs as he is the author of our naturall generation Gen. 1.28 for by his blessing we haue our being so also of our spirituall regeneration for by his spirit onely wee are renued Neither must we imagine that it is in mans power to renew himselfe no more than to beget himselfe for as well may the Blackmoore change his skinne or the Leopard his spots as wee doe good who are accustomed to doe euill Ierem. 13.23 Ierem. 13.23 yea as easily may the dead man raise himselfe as wee may raise our selues from the death of sinne to newnesse of life Eph. 2.1 Eph. 2.1 It is onely the water of Gods spirit that can wash away our Ethiopian blacknesse and turne our spotted vncleannesse into snowie whitenesse it is onely the God of life that can make vs rise from the death of sinne to newnesse of life But here it may be demaunded that if sanctification bee wholie the worke of God and not in our owne power why doe the Scriptures exhort vs to sanctifie our selues to mortifie our sinnes and to walke in newnesse of life I answere that though sanctification bee wholy from God yet these exhortations are necessarie for hee worketh this worke in vs not as in stocks and stones but as in reasonable creatures of whom he requireth consent of will desire and endeuour in the vse of the meanes ordained of God for the beginning and perfecting of this worke of sanctification in vs. And although this will desire and endeuour be his work likewise yet these exhortations to godlinesse are to good purpose for with the exhortation God ioyneth the operation of his spirit and whilest he commandeth vs he giueth power also to performe that which he commandeth whilest he exhorteth vs to sanctification hee himselfe sanctifieth vs with his spirit § Sect. 2 Now further wee are to know That the work of sanctification is common to the three persons in Trinitie T it 3.5 Eph. 2.4.5 Heb. 9.14 that as all other workes of God which he exerciseth towards his creatures so this work of sanctification likewise is common vnto the three persons in the Trinitie for first God
euery part and facultie of bodie and soule And therefore whosoeuer would bee assured that he hath attained true sanctification he is to labour to compose and frame the whole man his minde and imagination his will and affections his outward actions life and conuersation according to the exact rule of Gods law in all of them mortifying the old man and his inbred corruption and imbracing the contrarie duties of holinesse and righteousnesse Otherwise if our sanctification be not of the whole man and euery part in their seuerall measure it will in the end be vaine and fruitlesse for as it is to no purpose for citizens being besieged to fortifie one place of the wall and leaue another part vnfortified or to keepe strait watch at some of the gates and leaue others open so it will not auaile vs to fortifie some parts against the power of sinne and to leaue others weake and naked nor to garde some of the outward passages of the senses and neglecting some other suffer them to lie as an open entrance to let in our spirituall enemies for so they will easily surprise vs and leade vs captiue vnto sinne but if we would be in any safetie in this strait siege we must set a strong garde and a carefull watch ouer euery part and facultie of our bodies and soules § Sect. 3 The obiect of our sanctification about which it is exercised Of the obiect and time of our sanctification is sinne and corruption and holinesse and righteousnesse that we may flie the one and imbrace the other mortifie the flesh and the lusts thereof and be quickned in the spirit that we may be conformable in all holy obedience vnto the law of God auoyding that which he hath forbidden and labouring to performe that which hee hath commaunded The time when sanctification is wrought in vs is presently after we are effectually called and iustified for as soone as the vertue and power of Christs obedience death and resurrection is applied vnto vs by a liuely faith it doth not onely free vs from the guilt and punishment of sinne but also mortifie the flesh with the corruptions thereof and quickneth vs in the inner man enabling vs to forsake our former sinnes and to serue the Lord in holinesse and newnesse of life But howsoeuer our sanctification bee begun presently after our conuersion yet it is not so soone finished but as the seede being cast into the ground doth first take roote and then is scarcely discorned afterwards shooteth forth into a blade and so springeth vp by little and little till it bringeth forth an eare and lastly it ripeneth and yeeldeth to the sower plentifull increase so when first the seedes of sanctification are sowne in vs by vertue of Gods spirit they haue a time to take rooting when as they make little or no shew to our selues or others but afterwards they send forth as it were a blade of a holy profession and the ripe fruites of godlinesse Notwithstanding these fruites in this life are not purely cleane and without mixture but as in the fairest field there is amongst the cleanest wheate some tares and cockell so in those that are most sanctified there are many corruptions of the flesh mixed with the good fruites of the spirit Apoc. 22.11 the which the christian is still in weeding and plucking vp by the rootes so long as he liueth but yet can neuer ouercome this great worke till the winter of death wholy nippeth and killeth these weedes of sinne We must not therefore presently after our conuersion dreame of a perfection in sanctification no nor yet at the first estimate the truenesse thereof by the greatnesse of the measure for as it is in the naturall generation and growth of the body so also in spirituall regeneration all is not finished at the first but perfected by degrees As soone as we are conuerted we are but babes in Christ Heb. 5.14 and in respect of our infancie in knowledge faith and other graces such as haue neede rather of milke than of strong meate Rom. 8.29 in the rest of our life we grow vp from strength to strength till we come to mans estate vnto which age we cannot properly be said to haue attained till by death we wholy lay aside the old man and the corruptions thereof and lastly we attaine to our consummation and full perfection when at the latter day wee shall rise againe and both in body and soule bee indued with perfect holinesse whereby we shall be enabled to performe obedience to Gods will in that degree which his iustice requireth CHAP. III. Of the parts of Sanctification § Sect. 1 THe parts of sanctification are two That sanctification containeth two parts mortification and viuification mortification and viuification the which also are said to be the parts of true repentance but in a diuerse sense for they are attributed vnto sanctification as they are the worke and action of God who by his holy spirit doth mortifie and quicken vs and is the sole author and cause of our sanctification and vnto repentance as they haue reference vnto vs who being regenerate and indued with Gods spirit doe labour in the mortification of our corruptions and indeauour to serue the Lord in newnesse of life for Spiritu sancto acti agimus we being first moued and set a worke by Gods spirit doe worke together with him This diuision hath it ground and warrant in many places of holy Scriptures in which it is expressed in diuers phrases and formes of speech Psal 34 14. and 37.27 Esa 1.16.17 Rom. 5.11.18 Eph. 4.22.23 Psal 34.14 Escew euill and doe good Esa 1.16.17 Cease to doe euill learne to doe well Rom. 6.11 likewise thinke ye also that ye are dead to sinne but are aliue to God in Iesus Christ our Lord. And v. 18. Being free from sin ye are made the seruants of righteousnesse Ephes 4.22 That ye cast of concerning the conuersation in time past the old man which is corrupt through the deceiuable lusts 23. And be renewed in the spirit of your minde 24. And put on the new man which after God is created in righteousnesse and true holinesse So Rom. 7.4.8.13 1. Cor. 5.7 Col. 2.12.3.9 Gal. 5.16 1. Pet. 2.24.3.11 By al which places and many others it is cleere and manifest that our sanctification consisteth of these two parts the mortifying of the flesh and the quickning of the spirit § Sect. 2 Mortification is the first part of sanctification Of Mortification what it is and how it is wrought wherein the spirit of God applying vnto vs the vertue and power of Christs death and buriall doth by little and little weaken subdue and kill in vs our naturall corruption the flesh and the lusts thereof so that they are not so powrfull as in times past to stirre vp in our mindes euill motions which are contrarie to the will and word of God In this description is set downe first the
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
feele the vertue of Christs resurrection that by this meanes he might attaine vnto the resurrection of the dead And as Paul earnestly desired this so also he attained vnto it as himselfe professeth Galath 2.20 Thus saith hee I liue Gal. 2.20 yet not I now but Christ liueth in me and in that I now liue in the flesh I liue by faith in the sonne of God who hath loued me and giuen himselfe for me Now this efficacie and vertue of Christs resurrection is applied vnto vs by Gods spirit which vniteth vs vnto Christ our head and therefore vsually in the Scriptures this worke is ascribed vnto him Rom. 8.11 So Rom. 8.11 But if the spirit of him that raised vp Iesus from the dead dwell in you he that raised vp Christ from the dead shall also quicken your mortall bodies because his spirit dwelleth in you § Sect. 5 And thus haue I shewed the author of our viuification Of the manner how our viuification is wrought the manner how it is wrought followeth to bee spoken of First the spirit of God dispelleth the cloudes of ignorance and illuminateth the eyes of our vnderstanding with the beames of true sauing knowledge wherewith being inlightened we rightly iudge that folly and madnesse in which we thought formerly our chiefe wisdome consisted and approue that as onely wise which before wee condemned as extreame foolishnesse Of this the Apostle speaketh Ephes 1.17 where he prayeth that God would bestow vpon them the spirit of wisdome and reuelation through the knowledge of him Ephes 1.17 that the eyes of their vnderstanding might bee inlightened c. After the vnderstanding is thus inlightened then also the will is changed and whereas before regeneration it was corrupt peruerse and rebellious now being sanctified it beginneth to hate and auoide that euill which in former times it loued and imbraced and to like and delight in that good which formerly it loathed and abhorred so that the regenerate man saith with the Apostle that to will is present with him though hee finde no meanes to performe that which is good Rom. 7.18.22 and that he is delighted in the lawe of God concerning the inner man though the law of his members rebelling against the law of his mind leade him captiue to the law of sinne Finally the vnderstanding being inlightened and the will reformed there followeth the renewing of all the affections the thoughts imaginations powers and faculties of the soule and lastly the internal parts being quickened there insueth the renuing of the body the outward actions life and conuersation § Sect. 6 And thus haue I set downe the manner and forme of our spirituall renewing now as the worke of mortification That the worke of sanctification is not finished in an instant so this of viuification is not perfected and finished in an instant but in continuance of time and by degrees neither doe we so long as we continue in this life receiue any great measure thereof but onely the first fruites which is but as it were a little handfull in respect of that large haruest of godlinesse which we shall attaine vnto in Gods kingdome as the Apostle speaketh Rom. 8.23 Rom. 8.23 Whereas therefore the Church is saide to bee perfectly purged from all spottes of sinne Ephe. 5.26 27 Ephes 5.26 27. it is to be vnderstood of our iustification whereby the faithfull are deliuered from the guilt and punishment of sinne and adorned with Christs perfect righteousnesse and not of our sanctification which is onely begun in this life but not perfected till the life to come as it is notably set downe 2. Cor. 5.1 2 3 4. 2. Cor. 5.1 2. c. CHAP. IIII. Sathans temptations whereby he laboureth to intice vs to commit sinne answered § Sect. 1 ANd so much for the doctrine of sanctification Of the kinds of Sathans temptations whereby he indeauoreth to hinder our sanctification the right vnderstanding wherof serueth much for the answering of all contrarie cauils and obiections which are suggested into our mindes by our spirituall enemies Now hauing shewed the trueth of this doctrine let vs in the next place propound Sathans temptations which he commonly vseth to hinder this worke of sanctification to the end that the weake christian may bee the better inabled to answere them in the day of triall The temptations which Sathan suggesteth to hinder our progresse in godlinesse are of two sorts either allurements to intice vs to goe aside out of the narrow path of holinesse into the broade way of sinne and wickednesse or discouragements to disharten and wearie vs in trauailing this spirituall iourney By the first he sweeteneth the bitter pill of sinne that it may seeme pleasant to our carnall appetites to the end that we may greedely swallow it to our euerlasting bane by the other hee laboureth to make holsome godlinesse loathsome and altogether vnpleasant to our sensuall taste Those hee commonly vseth before we haue sinned to cause vs presumptuously to fall into it and these after wee haue sinned and wounded our consciences to the end hee may moue vs desperately to surcease our labour in the workes of sanctification as being not only difficult but altogether impossible § Sect. 2 The first sort of his temptations whereby he laboureth to draw vs into sinne Of Sathans temptation whereby he allureth vs to fall into sinne he inforceth by extenuating the sinne vnto which he allureth vs by putting vs in minde of the mercies of God and merits of Christ and by hiding from vs the curse of the law and the punishments threatned against sinne both in this life and the life to come Why will hee say makest thou such scruple of committing this sinne which is so pleasant or profitable vnto thee seeing it is in it owne nature but very small and almost no offence at all being compared with the great transgressions which others haue committed who notwithstanding are said euen in the Scriptures to haue been most godly and righteous yea and highly in Gods loue and fauour why therefore shouldest thou who art farre inferiour vnto them stumble at this small strawe seeing these great blockes could not hinder euen the most religious from inioying the pleasures of sinne Consider also the common frailtie of mankinde and the naturall corruptions of the best whereby they are ready to fall when the least occasions are offered into sinnes farre greater then this which so much pleaseth thee Remember that thou canst not be a saint in this life nor freed from that corruption which so fast cleaueth vnto thee and therefore seeing thou must needs sinne now sinne when thereby thou maist haue pleasure or profit for doe what thou canst yet thou shalt often fall And why wilt thou not rather be lead with delight then be drawne with necessitie Consider likewise that thy God is most mercifull and therefore still ready to pardon thy sinnes and the rather because he knoweth thy fraile
himselfe to dwell in And then let vs consider that it is a most horrible indignitie against the maiestie of God to prophane with our filthie sinnes the holy temples of his most holy spirit and to make them more fit to be sties for filthie swine and vncleane spirits than mansion houses for God to dwell in Eph. 4.30 that by our sinnes we vexe and grieue the good spirit of God and make his lodging lothsome vnto him and so as much as in vs lyeth we driue him away and as it were thrust him out of dores if not by violence yet at least by our hard and vnciuill entertainement yea that by our sinnes we doe not onely defile but euen destroy the temple of God and thereby also cast our selues headlong into eternall destruction 1. Cor. 6.17 For if any man destroy the temple of God him shall God destroy as it is 1. Cor. 3.16 If therefore wee would not prophane Gods temple abuse his glorious presence vexe our holy guest destroy his mansion and our selues also let vs most carefully auoyde sinne and nourish all the good motions of Gods spirit wholy submitting our selues with cheerefull alacritie to be guided and gouerned by his directions and so we shal perfume these holy temples with the odours and incense of holy obedience 1. Pet. 2.5 which smelling sweetely in Gods nostrils will moue him to dwell in vs with pleasure and delight all the daies of this our pilgrimage and afterwards to transport vs into those eternall mansions of his kingdome of glorie where we shall continue in all ioy and happinesse for euermore CHAP. V. Of the second sort of preseruatiues to keepe vs from sinne § Sect. 1 ANd so much concerning the first sort of arguments grounded vpon loue The first reason taken from Gods all-seeing wisedome and all-filling presence the second sorte whereby we may be withdrawne from committing sinne may be taken from that feare and reuerence of God which ought to be in euery one of vs vnto which we may be moued by diuers effectuall reasons As first by the consideration of Gods all-seeing wisedome and all-filling presence whereby he seeth euen our most secret thoughts and is a present witnesse of all our hidden actions For this being remembred who dare in such a glorious presence commit that wickednesse which he knoweth hatefull vnto him before whom he committeth it He is counted an vngracious childe who will wittingly breake his fathers commaundement euen before his face and he is esteemed a desperat malefactor who dare presumptuously offend against the law in presence of his iudge how then can our vngracious impudencie and desperate presumption be excused who dare offend and sinne in the sight and presence of a father so gracious and of a iudge so iust § Sect. 2 Secondly The second reason taken from Gods exact iustice let vs call to minde Gods iustice which is so exact that rather then he would let sinne goe vnpunished he punished it in his deerely beloued sonne If therefore thou sin thou canst not corrupt him with bribes nor pacifie him with faire words nor ouercome him by intreatie nor stop the course of iustice with the intercessiō of friends For hath he not spared his sonne and will he spaire his seruants hath he punished sin in his owne childe and will he winke at it in a common subiect could neither the intreatie nor teares nor grones nor strong cryes nor bloodie sweate of his best beloued sonne appease his wrath and satisfie his iustice but that standing in our place hee must needes beare our punishment and being suretie for sinners he must die for sinne and shall they who are the principalls escape who in stead of pleading his paiment doe contemptuously refuse it and as it were tread it vnder foote It is true indeede that Christ suffered for vs that we might escape and paid our debt that it might not be required at our hand but seeing all sinners haue not their part of Christ and his merits but onely those that are in Christ and those onely are in Christ who walke not after the flesh but after the spirit seeing also those onely are partakers of all the gracious promises made in him who approue their faith by the liuely fruite thereof vnfained repentance and those onely doe truely repent who sorrow for their sins past hate their present corruptions and desire and indeauour to serue God in newnesse of life how can we haue any assurance that Gods iustice is satisfied for vs and that we haue escaped condemnation if we quench the good motions of Gods spirit and obey the flesh in the lusts thereof and if still being in loue with our sinnes we resolue to goe forward in our course of wickednesse § Sect. 3 Thirdly The third reason taken from Gods fierce anger against sin shewed in his fearefull iudgments executed vpon sinners let vs cal to our remembrance Gods fearce wrath conceiued against sinne and his fearefull iudgements which he hath executed vpon sinners and that not onely particular men but also whole states and common-wealthes Let vs call to minde the generall deluge in which all mankinde sauing eight persons were drowned the destruction of Sodome and Gomorrah by fier and brimstone the rooting out of the whole nation of the Cananites the reiection of the Iewes the ouerthrow and vtter defacing of those famous Churches of the Corinthians Galathians Ephesians Philippians Collossians Thessalonians and the rest mentioned in the Reuelation And to the examples of former times adde those which euery man obserueth in his owne experience and then consider withall that the cause which moued the Lord to execute in his iust displeasure these heauie iudgements vpon mankinde was nothing else but sinne and it will be a forcible reason to withdraw vs from it For the Lord is immutable and vnchangeable in his course of iustice and he hateth sinne now as deadly as in former ages neither will he spare vs more than others if we liue in our sinnes without repentance nay certainly as our sinnes being aggrauated by many circumstances are more odious vnto him so will the Lord proportionably inflict more heauie iudgements vpon vs then he hath vpon others whose sinnes haue not been so great and presumptuous For if the Lord giue vs now extraordinarie knowledge or at least the meanes thereof and we sinne against this knowledge and against our owne consciences if he hath in most abundant measure multiplied his mercies vpon vs and we hereby be made more vnkind and vngratefull if he hath giuen vs warning by innumerable examples of his heauie iudgements executed vpon others in former times and in our own daies yea euen in our owne sight layeth heauie punishments vpon such as haue committed no other sinnes then wee our selues are guiltie of and yet wee continue in our sinnes without repentance how is it possible but that wee should prouoke Gods fierce wrath against vs and draw downe violently vpon
all the paines thou canst thou art in one day caried further backward toward thine old conuersation than thou canst in many moneths get forward in the course of sanctification § Sect. 2 And thus doth Sathan discourage the weake Christian with his false suggestions That our sanctification is imperfect and mingled with our corruptions to the end hee may hinder him from trauailing this way of holinesse which leadeth to Gods kingdome for the answering whereof we are to know that the sanctification of the most holie is imperfect both in respect of the reliques of sinne and corruptions which continually cleaue to them and in respect of the manifold wants and defects of their best actions Neither are wee so washed in the lauer of regeneration but that there remain in vs some staines of that scarlet ingrained dye of our corruptions we haue not so clerely escaped out of our old captiuitie of sinne but that we retaine still some gaules and bruses which make vs to goe haltingly in the waies of righteousnesse we haue not so vanquished this spirituall enemies but that still it will assault vs yea and often foyle vs though it cannot subdue vs we haue indeede ouercome these cursed Canaanites so that they cannot rule and raigne in vs as in former times but wee haue not vtterly expelled them from dwelling amongst vs so that doe we what wee can yet still they will be as thornes in our sides to vexe and grieue vs. Heretofore the lusts of our flesh like tyrannicall Lords did against all law and iustice ouerrule vs but now by vertue of Gods spirit assisting vs we haue weakened their force and brought them vnder yet not so but that still they will rebell against the spirit and continually exercise vs in the spirituall warfare So that the regenerate man is not wholy spirit as the carnall man is wholy flesh but is diuided into two factions or parts and alwaies is at ciuill warres within himselfe for so farre foorth as hee is regenerate he is holie pure and vndefiled but so farre foorth as he is carnall he is sinfull corrupt and full of al pollution as hee is regenerate hee wholy loueth and embraceth true holinesse and righteousnesse and abhorreth and fleeth sinne and wickednesse but as hee is vnregenerate he loueth sinne and the vaine pleasures thereof and loatheth righteousnesse as irksome and vnpleasant In the spirituall part he contemneth the world and hauing his conuersation aboue he mindeth heauenly things but in the carnall part hee loueth the world and is pressed downe with the cares and pleasures thereof so that his minde cannot as it would mount aloft in diuine meditations in the spirit he serueth the law of God in the flesh the law of sinne § Sect. 3 We must not therefore imagine that to be sanctified is to be wholy purged from al corruption That we must not dreame of perfection in our sanctification to be endued with perfect righteousnesse and to haue the spirit in full measure but to haue the corruptions of sinne lessened and their power abated so that they cannot wholy ouersway vs as in former times to haue some holy desires and good endeuours of seruing God in holinesse and righteousnesse which also wee expresse in our actions although in great weaknesse and imperfection to haue the first fruites of the spirit in this life expecting the whole haruest in the life to come neither let vs yeeld to Sathan suggesting vnto vs that we are not at al sanctified because wee haue some reliques of our old corruptions and manifold imperfections in our best actions or that therefore our holinesse which we haue is so smal that it is to no purpose and that which we want so great and hardly come by that it is not possible we should euer attaine vnto it seeing these suggestions are sufficiently confuted both by the Scriptures and examples of all Gods children For the Scriptures teach vs that in many things we sinne all that if wee say we haue no sinne Iam. 3.2 1. Ioh. 1.8 we deceiue our selues and there is no truth in vs and therefore because wee continually offend our Sauiour requireth that as wee aske our daily bread so also wee should pray daily for the forgiuenesse of our sinnes The Apostle also telleth vs that there is a continuall fight in euerie Christian Gal. 5.17 the flesh lusting against the spirit the spirit against the flesh the one tempting vs vnto sinne the other stirring vs vp to holy obedience Moreouer the examples of Gods saints are pregnant for this purpose neither was there euer any so perfectly sanctified but there remained in them some reliques of their naturall corruptions which also shewed themselues in actuall sinnes and grieuous transgressions as appeareth plainly in the examples of the Patriarches Dauid Peter and all others But most cleerely doth the Apostle Paul shew this in his owne person Rom. 7. propounding himselfe as a true patterne of a man regenerate for though he had attained vnto a great measure of sanctification yet he complaineth of the great force and violence of his inbred corruptions Rom. 7 for so great strength thereof remained in him that it forced him to abuse the law of God taking occasion thereby to work in him all manner of concupiscence and so in steed of killing sinne did reuiue it in him vers 8 9 that it made him to omit the good he would and to do the euill that he hated vers 15.19 that it rebelled against the law of his minde and led him captiue to the law of sinne ver 23 that he saw no possible meanes in himselfe to subdue vtterly these corruptions and therefore seeketh for helpe elswhere crying out Wretehed man that I am who shall deliuer me from the body of this death v. 24. § Sect. 4 Seeing therefore this is the state of all Gods children That our wants and corruptions should not discourage vs but redouble our care and diligence let not Sathan perswade vs that wee are not yet sanctified or that it is lost labour to goe forward in this worke because of the great power of our corruptions and small measure of sanctification which is stained also with manifold imperfections but rather let the strength of our corruptions redouble our care and diligence that wee may subdue them and considering that there are diuers degrees of holinesse let vs as soone as wee haue ascended one step neuer rest striuing till we haue ascended a higher vntill at length we come to the top of perfection and the highest step of true holinesse according to the exhortation of the Apostle Apoc. 22.11 He that is righteous let him be righteous still Apoc. 22.11 he that is holy let him be holy still that is let him continue and daily increase in righteousnesse and holinesse § Sect. 5 And to the end that wee may not be discouraged in these our holy endeuours That our reliques of sinne shall not be imputed
vnto vs. with Sathans temptations drawne from the reliques of our sinnes the strength of our corruptions and the imperfections and small measure of our sanctification let vs further consider first that these reliques of sinne shall not bee imputed vnto vs nor come in iudgement before God to our condemnation because by faith we are vnited vnto Christ and so made partakers of the vertue and merits of his death and passion whereby he hath satisfied Gods iustice for our sinnes so that they cannot now condemne vs nor draw vpon vs any punishment and likewise wee are made partakers of his perfect righteousnesse and obedience to the law which as a rich robe doth couer and hide our patched ragges of imperfection So then though we see the reliques of sinne and our manifold imperfections let vs not be discouraged hereby from labouring in the worke of sanctification but rather striue and endeuour to mortifie our sinnes and aspire to more and more perfection And if besides our purpose wee be led captiue of sin let vs remember that we haue an aduocate with the father Iesus Christ the iust 1. Ioh. 2.1.2 and that he is the reconciliation for our sinnes so that though they make vs condemne our selues in our own consciences yet they shall neuer condemne vs before God And this the Apostle Paul sheweth vnto vs for hauing in the seuenth chapter of his epistle to the Romanes declared that the faithfull haue remaining in them the flesh and reliques of their old corruptions which powerfully hinder them from doing the good they would and moue them to commit the euill which they would not least any hereby should be discouraged in the sight and sense of his corruptions hee presently addeth in the beginning of the eighth chapter that notwithstanding the flesh and the corruptions therof which before he had spoken of remained in vs yet there was no condemnation to those who were in Christ Iesus and hee yeeldeth this reason because the law of the spirit of life which is in Christ Iesus had freed them from the law of sinne and of death that is because the power and vertue of the spirit of God which is the author of life by vniting vs as members vnto the bodie of Christ in whom we liue and by sprinkling our consciences with his precious bloud had deliuered them from the force and power of sinne and death so that now it could not condemne them nor oblige and binde them to guilt and punishment as in former times Seeing therefore the sting of sinne is taken away that it cannot condemne vs let vs not so feare it as that it should moue vs desperately to cast away our weapons not daring to encounter it for though this our enemie may assault vs yet it cannot ouercome vs though it may wound vs yet it cannot kill vs though it may giue vs a foyle yet in the end wee are sure of victorie if we manfully resist and labour to subdue it § Sect. 6 Secondly let vs consider that the Lord doth not require of vs vnder the Gospel such exact and perfect righteousnes That the Lord in the Gospell requireth not perfect obedience to the law as was required vnder the Law which is altogether impossible to our corrupt nature and was neuer to be found in any man our Sauiour Christ excepted but onely that wee striue and labour to attaine vnto it he doth not require of vs that we should at once free our selues from the flesh and the corruptions thereof but that we endeuour to mortifie it according to the measure of grace and strength which wee haue receiued from him he doth not require of vs that wee be without sinne but that sinne doe not rule in our mortall bodies that wee should like slaues obey it willingly in the lusts thereof and that also wee hating and abhorring it doe continually make warre against it and subdue it by little and little seeing we cannot at once wholy vanquish it He doth not now require of vs that we should performe perfect obedience to the law which Christ hath performed for vs but that we doe our best endeuour and though we cannot attaine to our desire Rom. 7.12.22 yet at least that wee be delighted in the law of God concerning the inner man and consent vnto it that it is good holy and iust In a word this is the Christian mans righteousnes which God requireth that he hate sinne and loue godlines that hee desire and endeuour to mortifie the flesh and corruptions thereof and labour to leade a new life in holy obedience and if contrarie to his desire and purpose he doe the euill which hee hateth or leaue vndone the good which hee loueth that he sorrow and grieue for his sinnes and imperfections and making confession hereof before the throne of grace doe implore mercie and forgiuenesse in Christ Iesus And if wee offer vnto God this righteousnesse it will be acceptable vnto him notwithstanding our manifold imperfections for hee measureth our deede by our will and esteemeth more of our affections than of our actions August Nec intuetur Deus quantum quilibet valeat sed quantum velit quicquid vis non potes Deus factum computat He respecteth not what we can doe but what we would do and that which we could performe and cannot he esteemeth it as though it were performed So that hee reputeth him righteous who earnestly desireth and laboureth to be righteous and him perfect who acknowledging and bewailing his imperfections striueth to attaine to more perfection Wherein he fitly may be compared vnto a tender louing father who esteemeth of the least endeuours of his beloued sonne more than of the best actions of a seruant because hee regardeth not so much the excellencie of the action as the person and cheerefull will of the agent § Sect. 7 Now the reasons why the Lord being perfectly iust will notwithstanding accept of our imperfect righteousnesse VVhy the Lord accepteth of our imperfect righteousnesse is first because we being made members of Christs bodie our persons are acceptable vnto him and therefore our workes also not in their own worthines or for their own merit but in and for Christ are accepted the corruptions and staines of them being washed away in his bloud and the imperfections of them being couered with Christs perfect righteousnesse And thus being adorned in the garment of our elder brother Christ Iesus we obtaine the blessing of our heauenly father Secondly our righteousnesse and holinesse doth proceede from the spirit of God dwelling in vs and from hence our workes being imperfect in themselues doe receiue their dignitie excellencie and estimation in Gods sight as being the fruites of his own spirit howsoeuer mingled with our corruptions § Sect. 8 Thirdly let vs remember that our sinnes and corruptions which we hate and labour to mortifie will neuer mooue the Lord to reiect and cast vs out of his loue and fauour That
and the Lord withdraweth his assisting hand from the proud to the end that hee may learne to be more humble by his grieuous falles yea he resisteth him and therefore how is it possible that he should stand but contrariwise he giueth grace to the humble and filleth him who acknowledgeth his own emptinesse with good things 1. Pet. 5.5 Luk. 1.53 but the proud who is full in his owne conceit he fendeth emptie away § Sect. 14 That we may be moued to rest on Christ alone Secondly he leaueth in vs corruptions and imperfections to the end that wee should not rest in our owne righteousnes for our iustification and saluation which though it were as great as Adams in the state of innocencie yet it were no sure ground to rest vpon but in the alone righteousnesse of Christ Iesus which is all-sufficient and a foundation so vnremoueable that all the power of hell cannot ouerturne it nor any that are built vpon it Vpon which sure pillar wee would hardly relie so long as we haue in our hand the reede of our owne righteousnesse wee being naturallie inclined rather to seeke for saluation in our selues than elsewhere § Sect. 15 That we may be exercised in the Christian warfare Thirdly he leaueth in vs these spirituall enemies that wee may exercise our selues in fighting against them and so bee kept from idlenesse the mother and nurse of all euill and as he would not at once cast out the Canaanites before the Israelites but by little and little least the land should grow vnto a wildernesse and the wilde beasts should multiplie against them so he would not suddenly cast out our spirituall enemies but suffreth vs to preuaile against them by little and little least giuing our selues vnto idlenesse when there is no opposition made against vs there grow in vs as in a wildernes the noysome weeds and thornes of sin and the wild beasts of all outragious wickednesse which would deuoure and vtterly destroy vs. Whereas contrariwise when wee are assaulted outwardly with the forces of sathan and the world and inwardly with the flesh and our natural corruptions we haue enemies against whom wee may exercise our faith affiance hope patience courage and all other graces which we haue receiued and by exercise increase them wee fight the Lords battailes like his valiant souldiers and being assisted by his holie spirit wee obtaine victorie and with our conquest a more excellent crowne of eternall glorie Reuel 2.26.27 and 3.21 as appeareth Reuel 2.26 27. and 3.21 § Sect. 16 Lastly he suffereth vs to be molested and vexed with the reliques of our sinnes That we may be moued to loath the world and to long for eternall life that hereby he may make vs to loath this world and vale of miserie wherein we can doe nothing but breake the commaundements of our deare louing father and may be moued to desire that heauenly life in Gods kingdome when hauing laid aside all corruption we shall be indued with all perfection and be fully enabled to performe such obedience vnto God as he requireth For seeing sinne is not fully vanquished till it be subdued by our death nor we euer at rest and free from the assaults thereof till we rest in the graue therefore the children of God are content to forsake the world because they can no otherwise forsake their sinnes and desire rather to indure death than they would haue sinne to liue with them as appeareth in the example of the Apostle Paul Phil. 1.22.23 Phil. 1.22.23 § Sect. 17 And thus haue I shewed the wisedome and power of God who turneth euen the sinnes of his children to their good The conclusion of the former point which are in their owne nature euill and therefore though we are continually to bewaile them to desire by al meanes to be freed from them yet we are not desperatly to sinke vnder them not daring to encounter them seeing now they cannot condemne vs nay not so much as hurt vs but rather are so ordered by Gods all-wise prouidence that they serue for the manifestation of his glorie and furthering of our saluation so that we doe not with willing delight nor slauish feare yeeld vnto them but to the vttermost of our power make resistance and desire and indeauour to ouercome them § Sect. 18 Now in the fist and last place let vs consider The last consolation taken from our assured victorie against sinne that though our flesh be neuer so strong and the innumerable corruptions thereof seeme vnresistable and though on the other side our spirituall man seeme neuer so weake and feeble yet we are not hereby to be discouraged seeing the regenerate part shall most certainely obtaine the victorie in the end though in the conflict it receiueth many foyles And though this little Dauid seeme in the eyes of a carnall Saul to be farre to weake and altogether vnable to encounter that great Goliah the flesh with the powerfull lusts thereof yet in the end it will most certainly preuaile and get the conquest because the spirit is the Lords champion which goeth out in the name of the Lord to sight against his enemies the flesh the diuels souldier who is Gods enemie That is strengthened and supported with the power of God which being insinit is vnresistable this by the power of Sathan and the world whose power is finite and so restrained and ouerruled by Gods might that they cannot stirre without his leaue and permission Vnlesse therefore we would blasphemously imagine that the flesh and his assistants are of greater power than God himselfe or that God will suffer this disgrace that his champion should be ouerthrowne by his professed enemies we may most certainely assure our selues that we shall get the day and obtaine a famous victorie And therefore let not Sathan discourage vs by setting before our eyes our owne weaknesse and the mightie oppositions which are made against vs but arming our selues with the christian armour and trusting wholy in the power of Gods might let vs valiantly incounter our spirituall enemies and neuer giue ouer fighting till by death we haue giuen vnto them a finall ouerthrow and so shall we be crowned with an vnualuable crowne of immortall glorie CHAP. VIII Sathans temptations drawne from our slow progresse in sanctification answered § Sect. 1 ANd so much for answering Sathans temptations Sathans temptation grounded vpon our little profiting in christiantie drawne from the reliques of sinne which remaine in vs and the small measure of our sanctification the second temptation whereby he laboreth to discourage the weake christian from going forward in his course of true godlinesse he taketh from his slow progresse and slacke proceedings in sanctification vpon which occasion he thus assaulteth him Thou laborest much will he say and toylest thy selfe with intollerable paines that thou maiest become a sanctified man but all in vaine for though thou hearest the word often and readest much
proceedings if we hungar after more perfection and carefully vse the meanes whereby we may attaine to true holines CHAP. IX Sathans temptations whereby he aggrauateth our sinnes in generall answered § Sect. 1 ANd so much concerning those temptations of Sathan How Sathan terrifieth the Christians conscience by aggrauating his sinne which he groundeth vpon our naturall corruptions and our small measure of sanctification Now wee are to speake of such as hee suggesteth after we haue committed some actuall sinnes and these are either in respect of our sinnes in generall or els some speciall sinne into which wee haue fallen Concerning the first when the weake Christian who hath a tender conscience and therefore cannot bee perswaded to lie securely in his sinne hath through the strength of his own corruptions and violence of his temptations committed any sinne against his knowledge and conscience then doth the tempter who before his fall exceedingly extenuated minced his sin now after that he is fallen into it out of measure aggrauate the grieuousnesse and hainousnes of his offence partly in respect of the nature and qualitie of the sinne it selfe and partly in respect of the circumstances as being committed after his calling against his knowledge in such a time or place by such a person as God is therby most dishonoured and his brethren offended by his bad example And thus hauing as it were stretched out his sinne vpon the tentars of his temptations and with the blasts of his false suggestions made of euery small drop a great bubble then doth hee also set before him the curse of the law Gods fearefull iudgements the plagues and punishments of this life and euerlasting death and condemnation in the life to come continually accusing and terrifying him as being guiltie of all these fearefull euils by reason of his sinnes to the end that hereby being vtterly discouraged hee may desperately cast off all care of continuing in his former course of godlinesse as if now it were altogether in vaine and to no purpose § Sect. 2 The which temptation if wee would withstand in the day of triall The meanes to withstand the former temptation are renued faith and repentance it behooueth vs not to rest in the remembrance of our former faith and repentance but as wee haue renewed our sinne so also must we renew our sorrow for it bewailing our corruptions which haue so preuailed against vs as to moue vs to transgresse Gods commandements hating and detesting our sinne into which wee haue fallen and purposing for the time to come to leaue and forsake it and to serue the Lord in holinesse and newnesse of life And this our repentance wee must approue to be vnfained by those fruites thereof which the Apostle mentioneth 2. Cor. 7.9 10 11. that is wee must studie and endeuour to amend 2. Cor. 7.9.10.11 confesse our sin vnto God in all humilitie and most earnestly craue remission both of the fault and punishment haue a godly indignation against our selues because wee haue sinned and a sonnelike feare not so much in respect of the punishment as of offending and displeasing God our most gratious louing father and an earnest desire that we may be so renued that we be not againe so ouertaken a more feruent zeale in louing God and keeping his commandements than before our fall and lastly wee must take a holy reuenge of our selues that thereby wee may so tame our flesh that it may not hereafter be so powerfull in vs as to ouercome and leade vs captiue vnto sinne And thus hauing renewed our repentance wee must also renew our faith by applying vnto our selues all the gratious promises of the Gospel concerning life and saluation in Christ Iesus made vnto all repentant sinners and by calling to our remembrance that Christ the iust hath borne the punishment due vnto vs who were vniust that with his death and merits he hath fully satisfied Gods iustice appeased his wrath and washed away our sinnes with his bloud that hee hath fulfilled the law for vs and taken vpon him our curse that we in him might be blessed that by suffring for vs hee hath freed vs from all punishments of this life and the life to come that hee euer liueth to make intercession for vs so that though we sinne yet there is no feare of condemnation seeing wee haue an aduocate with the father Iesus Christ the iust 1. Ioh. 2.1.2 who is the reconciliation for our sinnes 1. Ioh. 2.1 2. § Sect. 3 But here the tempter will obiect vnto the weake Christian that these promises of the Gospell can yeeld vnto him no sound comfort Sathans temptation perswading vs that we are still in the flesh Rom. 8.1 seeing they are restrained to those onely who are members of Christ Iesus in which number are none but those who are regenerate renewed and gouerned by Gods spirit according to that Rom. 8.1 There is no condemnation to those which are in Christ Iesus which walke not after the flesh but after the spirit But thou will hee say art not in Christ for being ingrafted in this vine thou wouldest bring foorth the grapes of godlinesse whereas there springeth nothing from thee but the briars and brambles of iniquitie neither walkest thou after the spirit for then in thy life thou wouldest shew the fruites thereof but after the flesh which wholy ouerruleth thee and casteth thee headlong into all sin and wickednesse § Sect. 4 For the answering of which temptation we are to know VVhat it is to walke after the flesh and after the spirit that it is not the committing of a sinne or of many sinnes which prooueth that wee walke not after the spirit but after the flesh for so should all the children of God bee carnall and not spirituall yea euen the Apostle Paul himselfe who complained that he did the euill which he hated and found no meanes to doe that which was good but when he would doe good euill was present with him and that there was a law in his members rebelling against the law of his minde which led him captiue vnto the law of sinne but to walke after the flesh is willingly to obey it in the lusts thereof to commit sinne with pleasure and delight to embrace that which is euill with full consent of will cheerefully and with all readinesse to runne headlong into wickednesse stubbornly presumptuously and securely to haue sinne not onely dwelling but also raigning in our mortall bodies to liue therein without repentance neuer grieuing for it nor endeuouring to forsake it nay rather greatly louing and making such high account of it that wee had rather part with our liues than bee diuorced from our sinnes Whosoeuer therefore through his weaknesse and infirmitie is led captiue vnto sinne and being enthralled by this tyrant earnestly desireth libertie and doth not willingly run but is violently drawne by Sathans temptations and his owne corruptions and hauing sinned is not therewith delighted
but exceedingly grieued that by his sinne hee hath displeased God and seeing his owne weaknesse and infirmities doth bewaile them and fleeth vnto God by feruent prayer desiring the assistance of his holy spirit whereby hee may be enabled to mortifie his flesh and the corruptions thereof which hee deadly hateth and to serue God in holinesse and newnesse of life such a one may assure himselfe that hee walketh not after the flesh but after the spirit and that hee is in Christ Iesus and hath escaped condemnation though through his infirmitie and strength of his inbred corruptions hee falleth often into sinne § Sect. 5 The differences betweene the sinnes of the regenerate man and the vnregenerate Though therefore the sanctified man sinneth yet this doth not prooue that he is still in the flesh and vnregenerate seeing there is great difference betweene his sinnes into which he now falleth and those which hee committed before hee was sanctified or those which they commit which still liue in the flesh For first the vnregenerate man doth continuallie sinne heaping vp one wickednesse vpon another the man regenerate but sometimes when hee is ouercome by his corruptions the wicked man committeth sinne with greedinesse the godly man with some kinde of irksomnesse and after a sort vnwillingly the one drawes sinne vnto him as it were with cartropes Esa 5.18 the other is violently drawne to sinne with the strength of his corruptions the one hunteth after sinne and the occasions thereof the other is hunted by sinne and Sathans temptations till being out of breath and fainting for wearinesse hee is ouertaken and led prisoner The carnall man sinneth with full consent of will and with pleasure and delight the spirituall man doth not yeeld without some resistance of the regenerate part and as it were grudgingly and with the misliking of the spirit he that is vnregenerate suffreth sinne to raigne in him and yeeldeth vnto it such willing and heartie obedience as the loyall subiect doth to his lawfull King but the sanctified man obeyeth it as though it were an vsurping tyrant repiningly and by cōstraint rather drawne with force than moued by any loue or liking The wicked man committeth sinne vpon deliberation aduisedly and of set purpose but the regenerate man for the most part suddenly besides his purpose and contrary to his resolution The vngodly mans heart and conscience seldome or neuer controules him for his sinne or if it doe yet it suddenly vanisheth like a flash of lightning but there is a fight in the hart of the godly man the carnall part drawing one way and the spirituall part another When the carnall worldling offendeth hee is in his common way for hee maketh an occupation of committing sinne but when the regenerate man sinneth hee is out of his course and is neuer at rest till he commeth into his way of righteousnesse again when the wicked man hath committed one sinne that is an argument to moue him to commit another Eccl. 8.11 because iudgement is deferred and hee hath escaped punishment but the true Christian like one who runneth a race for some great wager if he stumble and fall when he riseth againe he doth more carefully looke to his feete and striueth to runne the more swiftly in the way of righteousnesse that so he may redeeme with more than vsuall speed the lost time wherein he was hindred by his fall Finally the vnregenerate man being fallen into the puddle of sinne doth wallow therein with pleasure and delight and neuer striues to rise againe by amendment of life but the man regenerate though hee fall yet he riseth vp againe by true repentance and neuer resteth till hee haue throughly washed his polluted soule with the bloud of Christ applied vnto him by a liuely faith The one remembreth his sinnes which he hath committed with gladnesse and reioycing yea bragging and boasting of his outragious wickednesse the other neuer thinketh vpon them but with griefe and sorrow neither is there any thing in the world whereof he is more ashamed than of his sinnes Seeing therefore there is such great and manifold differences betweene the sinnes of the sanctified and those who are vnsanctified let not Sathan perswade vs that wee are still in the flesh and vnregenerate because will we nill we we often fall into sinne if in our manner of sinning wee can finde these differences which we neuer discerned in former times CHAP. X. Sathans temptations taken from particular sinnes into which we haue fallen answered § Sect. 1 That sins committed after repentance exclude vs not from pardon ANd so much concerning those temptations which Sathan suggesteth in respect of our sinnes in generall now we are to speake of such as concerne particular sinnes and these are of two sorts for either Sathan seeketh to ouerthrow our faith and to discourage vs from going forward in our course of godlinesse by setting before vs and exceedingly aggrauating those sinnes which indeede wee haue committed or by perswading vs falsely that we haue committed such sinnes as being vnpardonable are not incident to the childe of God The former sort of temptations are taken either from some hainous sin once committed or from the often falling into the same sin Concerning the first he aggrauateth the sinnes of the faithfull two especiall waies either because they haue been committed after repentance or voluntarily against knowledge and conscience In the former respect he is ready to suggest that the children of God doe not commit any sinne after they haue truly repented of it and if any doe either he neuer truly repented or if he did yet after his fall there is no place to a second repentance nor hope of Gods mercie For answering whereof wee are to know that howsoeuer the state of those who thus sinne is somewhat dangerous and they more hardly recouered than others euen as those diseases are perilous and hardly cured into which wee fall by a relapse after the recouerie of health yet this is incident to the children of God who haue truly repented and notwithstanding this grieuous kinde of falling they are not debarred of Gods mercie in Christ Iesus And this appeareth partly by reasons and partly by examples For first the gracious promises of the Gospell concerning the remission of sinnes are indefinite and without limitation of time or sinnes whether committed before or after repentance So Matth. 11.28 Come vnto me all ye that labour and are heauie laden Matth. 11.28 1. Ioh. 2.1 2. and I will ease you and 1. Iohn 2.1 2. If any man sinne we haue an aduocate with the father c. In which and in many other places the Lord assureth vs that he will receiue to mercy all repentant sinners of what nature and qualitie soeuer their sinnes are Secondly in the lawe were sacrifices appoynted for the sinnes of the people not onely those who were newly receiued into the Lords couenant for their sinnes past but also for those sinnes which were
promise CHAP. XIIII Of eight other reasons which proue the certaintie of our perseuerance § Sect. 1 THe sixt reason to assure vs of our perseuerance may be taken from the intercessiō of Christ for vs to God the father The sixt reason taken from Christs intercession For whatsoeuer Christ himself maketh request for in the behalfe of his faithfull that without doubt the father graunteth vnto him Ioh 11.42 for God heareth him alwaies Ioh. 11.42 But he continually maketh request for them that their faith faile not Luk. 22.32 Ioh. 17.9.11.15.21 as appeareth Luk. 22.32 He prayeth for them Ioh. 17.9 that the father would keepe them in his name whom he had giuen vnto him That they may be one as he and the father are one vers 11 That he would preserue them from euill vers 15 and what greater euill than to fall from grace and God also That they all may be one as the father is in Christ and Christ in him vers 21. That they be with Christ where he is and may behold his glorie Vers 24. vers 24. He maketh also intercession for all those whom he hath redeemed that they may be saued notwithstanding their sinnes into which they fall through the strength of their corruptions 1. Ioh. 2.1.2 as appeareth 1. Ioh. 2.1.2 And therefore all these things are graunted vnto him by the father for the faithfull So that now they may say with the Apostle Rom. 8.33 It is God that iustifieth 34. Who shall condemne Rom. 8.33 34 35. It is Christ which is dead yea or rather which is risen againe who is also at the right hand of God and maketh request for vs. 35. Who shall separate vs from the loue of God c. And though our corruptions be many and our weakenesse great yet we neede not doubt of our perseuerance to euerlasting life For we haue an high priest who is able perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them as it is Heb. 7.25 Heb. 7.25 § Sect. 2 The seuenth reason may be taken from that vnion which is betweene Christ and the faithfull The seuenth reason taken from our vnion with Christ whereby he becommeth their head and they his members For there is no head that will willingly permit any of it members to bee rent and torne from it because then it should haue a maimed and vnperfect body But Christ Iesus is the head of all the faithfull and they the members of his body Eph. 5.30 Ephesians 5.30 And therefore hee will not suffer any of them to bee pulled from him and so perishing make a maime in his body seeing hee is also omnipotent and able to saue all those who depend vpon him Moreouer seeing our Sauiour Christ who is our head hath past all daungers and now liueth and raineth with God his father wee are also assured that we shall liue and raigne with him For he hath obtained this eternall glorie not for himselfe alone but also for all the members of his body as appeareth Ioh. 17.21.24 and therefore now there is no doubt of perishing Ioh. 17.21.24 seeing our life is hid with Christ in God as it is Col. 3.3 and consequently no lesse safe than his who now raigneth and triumpheth ouer his enemies Col. 3.3 Whereof it is that they are said in respect of the certaintie of their assurance to haue alreadie euerlasting life and to haue passed from death to life Ioh. 5.24 1. Ioh. 3.14 Ioh. 5.24 1. Ioh. 3.14 § Sect. 3 The eight reason may be taken from the spirit of God dwelling in vs for so long as it hath his abiding with vs The eight reason taken from the spirit of God dwelling in vs. we must needs perseuer in grace neither is it possible we should fall away seeing it is the fountaine and roote from which all graces flow and spring and seeing it continually fighteth against and subdueth the flesh and the lusts thereof But after we haue receiued the spirit of God it continually dwelleth and abideth with vs for this is that spirituall water of which whosoeuer drinketh shall neuer be more a thirst Ioh. 4.14 and 7.39 but it shall be a well of water springing vp into euerlasting life as it may appeare by comparing Ioh. 4.14 with chapt 7.39 So Ioh. 14.16 Ioh. 14.16 I will pray the father and he shall giue you another Comforter that hee may abide with you for euer 17. Euen the spirit of truth 1. Ioh. 2.27 whom the world cannot receiue because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you 1. Ioh. 3.9 And 1. Ioh. 3.9 Whosoeuer is borne of God sinneth not that is with full consent of will for his seede remaineth in him neither can he sinne because he is borne of God where the spirit is called the seede of God because by vertue thereof wee are begotten vnto God If therefore by vertue of this spirit wee are so preserued that wee cannot sinne with full consent of will nor haue it raigning in vs as it did before our regeneration then certainly wee shall bee preserued thereby from falling away and notwithstanding our sinnes wee shall perseuere in grace to euerlasting life § Sect. 4 The ninth argument may be taken from the effects of the spirit dwelling in vs The ninth reason taken from the effects of the spirit 1. Ioh. 2.20.27 Rom. 8.14.17 for first it teacheth and guideth vs in the way of Gods truth as appeareth 1. Ioh. 2.20.27 And as many as are led by the spirit of God they are the sonnes of God Rom. 8.14 and those that are sonnes are also heires euen the heires of God and coheires with Christ vers 17. Neither is it possible that those who are guided with the spirit should sinne with full consent of will much lesse fall away For whosoeuer is borne of God sinneth not namely after this manner neither can euer their spirituall enemies finally preuaile against them for he that is begotten of God keepeth himselfe and the wicked one toucheth him not 1. Ioh. 5.18 as it is 1. Ioh. 5.18 Secondly the spirit of God witnesseth to our spirits that wee are the sonnes of God Rom. 16.17 and consequently heires of his kingdome as it is Rom. 16.17 and his testimonie is true and infallible It also is the earnest of our inheritance and a pledge to assure vs that God will make good his promises vnto vs Eph. 1.14 2. Cor. 1.22 and thereby also wee are sealed vnto the day of redemption Eph. 1.14 2. Cor. 1.22 Eph. 4.30 Ephes 4.30 And therefore seeing the Lord hath confirmed our assurance by the testimonie of his spirit by this earnest pledge and seale we neede not to feare our falling away or to doubt of our perseuerance But of this I haue alreadie written at large in treating
of the certaintie of our election § Sect. 5 The tenth reason may be taken from Gods continuall aid in all trials and temptations The tenth reason taken from Gods continual aide for if hee be alwaies readie to strengthen and support vs wee can neuer finally bee ouerthrowne but though wee fall yet we shall not fall away but shall be raised vp againe in despite of all our enemies For God is faithfull and will not suffer vs to be tempted aboue our power but will giue a good issue with the temptation 1. Cor. 10.13 that we may be able to beare it as it is 1. Cor. 10.13 2. Pet. 2.9 And he knoweth to deliuer the godly out of temptation as the Apostle speaketh 2. Pet. 2.9 And therefore be our weaknesse neuer so great yet let vs not feare our finall falling away but knowing whom we haue beleeued let vs perswade our selues of our perseuerance knowing that hee is able to keepe that which we haue committed vnto him 2. Tim. 1.12 as it is 2. Tim. 1.12 § Sect. 6 And these are the reasons drawne frō Gods nature in himself and his actions towards vs The eleuenth reason taken from the nature of faith wherby we may vndoubtedly be assured of our perseuerance The second sort of arguments may bee taken from our selues and first from the nature of true faith wherewith wee are endued which is not temporarie but constant and permanent For he that hath a true and liuely faith is like the house builded vpon the rock which neither the raine nor floods nor windes could ouerthrow Matth. 7.24 25 Matth. 7.24.25 and 16.18 neither shall the gates of hell ouercome him chap. 16. vers 18 he is like the good ground in which the seede falling is not stollen away nor choked vp nor withereth for want of root but he receiueth the seed and keepeth it and bringeth foorth fruite with patience Luk. 8.15 as it is Luk. 8.15 And contrariwise it is a most vndoubted marke of an hypocrite who neuer was indued with a true faith when as his faith is temporarie and hee falleth away according to that 1. Ioh. 2.19 They went out from vs but they were not of vs 1. Ioh. 2.19 for if they had been of vs they would haue continued with vs. But this commeth to passe that it might appeare that they are not all of vs. § Sect. 7 The second reason may bee taken from the example of those who haue grieuously fallen and yet haue continued in the state of grace The twelfth reason taken from examples Psal 51.10.11 and haue been raised and restored againe by vnfained repentance and thus did Dauid fall and that most grieuously and yet was not depriued of Gods spirit as appeareth Psal 51.10.11 Thus did Peter fall by denying his master Noah by drunkennesse Lot by incest and yet they were not depriued of those graces which they had receiued howsoeuer for the time they were much eclipsed and weakened neither were they reiected by God but vpon their true repentance were receiued into his former loue and fauour § Sect. 8 The last reason may be taken from the weaknesse and inabilitie of the causes which should hinder our perseuerance and make vs fall away The last reason taken from the inabilitie of the causes which should hinder our perseuerance Rom. 1.35 For there is nothing in the world so powerfull but it is altogether too weake to worke this defection For first afflictions cannot depriue vs of grace nor hinder our perseuerance as it is Rom. 8.35 for though they are the firie trial yet they do not burne vs but refine vs from our drosse neither doe they hinder our saluation but rather cause vnto vs a farre most excellent and et ernall waight of glorie as it is 2. Cor. 4.17 2. Cor. 4.17 nor yet our flesh for though it be neuer so strong yet the spirit of God dwelling in vs will in the end mortifie and subdue it Not the world for our Captaine Christ hath ouercome it not onely for himselfe but also for his members Ioh. 16.33 yea and hee enableth vs also by his holy spirit to ouercome it Iohn 16.33 1. Ioh. 5.4 For all that is borne of God ouercommeth the world and this is the victorie that ouercommeth the world euen our faith as it is 1. Ioh. 5.4 Not the diuell for if wee resist him Iam. 4.7 1. Ioh. 5.18 he will flee from vs Iam. 4.7 And he that is borne of God keepeth himselfe and the wicked one toucheth him not 1. Ioh. 5.18 Not our sinnes for they are punished and fully satisfied for in Christ and if we sin we haue an aduocate with the father 1. Ioh. 2.1 2. c. 1. Ioh. 2.1 2. And for the corruption of sin though it dwell in vs yet it shall not raigne in vs Rom. 6.12 Though we fall into it Rom. 6.12 1. Ioh. 3.9 yet not with full consent of will 1. Ioh. 3.9 for the regenerate man sinneth not but his corrupt flesh dwelling in him Rom. 7. as it is Rom. 7. Not any temptation for the Lord is faithfull and will not suffer vs to be tempted aboue our power 1. Cor. 10.13 but will giue a good issue vnto it 1. Cor. 10.13 Not any thing in the world Rom. 8.38.39 Rom. 8.38.39 for all things whatsoeuer shall be so disposed by the wise prouidence of God that though they bee neuer so hurtfull in their owne nature and apt to draw vs from God yet they shall worke together for the best vnto them which loue God as it is Rom. 8.28 And thus haue I prooued the certaintie of our perseuerance both by plaine testimonies of Scripture and also infallible reasons I had purposed as in the other points going before to haue answered such obiections as are commonly suggested by Sathan and stifly vrged by his instruments the Popish rabble against this truth and accordingly had almost finished that which I intended but diuers reasons moued me to desist from my purpose as first and especially his earnest desire who is at the chiefe charge of printing these my labours who fearing that the greatnesse and dearenesse of the booke might be a hindrance to the sale thereof intreated me to forbeare the publishing of this controuersie which being somewhat long would haue increased the volume and consequently the price To whose request I more willingly condescended partly because the controuersie before handled of the certaintie of faith and assurance of our saluation is of the like nature so that the proouing of the one is the confirming of the other and the answering of those obiections which are made against the certaintie of our assurance is a sufficient refutation of those which are obiected against our perseuerance many of the testimonies of Scriptures and other reasons which are alledged against both being the very same And partly because I vnderstand that my godly learned and most deare brother
spirit may be saued in the day of the Lord Iesus 1. Cor. 5.5 § Sect. 5 It may be that the worke of mortification and regeneration doth goe slowly forward Though our spirituall growth be show yet it is certaine and the Lord may for a time let our corruptions beare great sway in vs to the end he may hereby truly humble vs with the sight of our infirmities and take away from vs all selfe-confidence presumption and cause of boasting and cause vs wholy to relie vpon his mercie and Christs merits but though it go on slowly yet it shall goe surely because it is not begun and continued by our selues for we cannot so much as thinke a good thought but all our sufficiencie is of God as it is 2. Cor. 3.5 2. Cor. 3.5 neither can we so much as will and desire that which is acceptable in Gods sight for it is he that worketh in vs the will and the deed Phil. 2.13 euen of his good pleasure as it is Phil. 2.13 And therefore these holie desires which are the beginnings and first fruites of regeneration being the worke of Gods spirit he will finish and perfect that which he hath begun till at last we be fully freed from our corruption and indued with vnspotted holines and sanctification Phil. 1.6 According to that Phil. 1.6 I am perswaded of this same thing that he who hath begun this good worke in you will performe it vntill the day of Iesus Christ For as with the Lord himselfe there is neither change nor shadow of change Iam. 1.17 Mal. 3.6 Rom. 11.29 Iam. 1.17 Mal. 3.6 so also are his gifts and calling without repentance as it is Rom. 11.29 § Sect. 7 If therefore we haue but a desire to forsake our sinnes If we earnestly desire perfectiō the Lord will perfect vs and in the meane time pardon our imperfections and to attaine vnto true sanctification this desire is Gods worke which he wil finish accomplish according to that Psal 145 19. He wil fulfill the desire of them that feare him For if the Lord doe euen presse vpon vs whilest we doe not desire his companie if hee stand waiting and knocking at the doore of our hearts calling and crying vnto vs that we will open and giue him entrance when his holie spirit hath inflamed vs with true loue of him and opened our hearts with an earnest desire to haue him enter will he now thinke you goe away and refuse to come in when wee inuite him Nay assuredly for he hath promised the contrarie Reuel 3.20 Behold saith he I stand at the doore and knocke if any man heare my voice and open the doore I will come in vnto him and sup with him and he with me that is I will make him a rich banquet of my heauenly graces and giue him to drinke the water of life of which whosoeuer drinketh shall neuer be more a thirst but it shall be in him a well of water springing vp into euerlasting life as our Sauiour speaketh Ioh. 4.14 So our Sauiour Christ calleth such as thirst vnto him Ioh. 7.38 Reu. 21.6 If any man thirst let him come to me and drink And I will giue to him that is a thirst of the well of the water of life freely If therefore we haue a thirsting desire after Gods spirit and the graces thereof we shall in Gods good time be satisfied and filled with the full measure of them And in the meane time though our infirmities be neuer so great and manifold yet in Christ God wil be well pleased with vs when as our corruptions do displease our selues so that we earnestly desire to be freed from them and to serue the Lord in righteousnes and holines of life For the Lord esteemeth more of our will than of our deedes and of our holie endeuour than of our best workes because this is the seruice and sacrifice of our hearts wherewith aboue all other things hee is most delighted and therefore Da cordi Deo sufficit Pro. 23.26 Giue thy hart to God and it sufficeth Prou. 23.26 For the Lord is our most gracious father whose loue farre exceedeth the loue euen of tender mothers Esa 49.15 Esa 49 15. and 66.13 Looke therefore what affection the tender father or mother beareth and sheweth towards their childe and such nay infinit more will the Lord shew towards vs as himselfe professeth Mal. 3.17 And I will spare them Mal. 3.17 as a man spares his owne sonne that serueth him Now we know that if a child endeuour to to his dutie and striue to doe his best though through want of power or skill hee is not able to doe as he would those things which his father inioyned him there is no louing father but will winke at his imperfections and accept his wil commending his obedience and dutifull endeuour though the worke in it self deserue no commendations how much more therefore will our heauenly father whose loue is infinite and without all compare be wel pleased with vs in the middest of our infirmities if we haue a desire and care to serue him The Lord is our shepheard Psal 23.1 Ioh. 10. and we his flock and the sheep of his pasture as it is Psal 23.1 and Ioh. 10. Now if a sheepe be intangled in the briars so as hee cannot follow the shepheard though he heare his voyce calling vnto him yet if hee struggle and striue to come out to the vttermost of his power and bleat for the shepheards helpe when he cannot help himselfe hereby it appeareth that hee is one of his flocke which the good shepheard will not suffer to be lost whereas indeed if he want not power alone but will also to be freed and to follow after it is cleere that he belongeth to another sheepfold so if when wee are intangled in the briars of our corruptions and so hindred with our imperfections that wee cannot follow the great shepheard of our soules Iesus Christ in the path of righteousnes which leadeth to the sheepfold of euerlasting happines though wee heare his voyce calling vnto vs yet if with the sillie sheepe we struggle and striue to be freed from the snares of sinne and when wee cannot free our selues by our power doe as it were bleate and after our sheepish manner implore the help of our carefull shepheard crying out with the Apostle Paul that blessed sheepe of Christ Wretched man that I am Rom. 7.24 who shall deliuer me from the bodie of this death as it is Rom. 7.24 then will our louing shepheard Iesus Christ in his good time come and loose vs and if with strugling in the briars of sinne we are so disabled that we cannot goe he will take vs like the straied sheepe vpon his shoulders and carrie vs by the waies of righteousnesse into his sheepfold of euerlasting happinesse Neither can it possibly be that our heauenly shepheard who of purpose came into the world
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