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 [Page 2]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 th [...] [...]tained into Gods familie, yet no soo­ner were [...] [...]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 [...]th the other hand hold their weapons to repell th [...] [...]ll enemies, who continually labour to hinder the L [...] [...]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 [Page 4]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 [Page 5]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 [Page 6]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 [Page 7]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 we come to the fight we think that we can repell the strongest assaults, and ouercome all enemies which oppose themselues against vs by our owne power; but when wee see our selues vanquished and foiled [Page 9]with euery small temptation, wee learne to haue a more humble conceit of our owne abilitie, and to depend wholy vpon the Lord. And this end is set downe, Deut. 8.2. and 13.3. Deut. 8.2. and 13.3.

Fiftly, the Lord permitteth Sathan continually to assaile vs with his temptations, to the end we may continually buckle vnto vs the whole armour of God, that we may be readie for the battaile. For as those who haue no enemies to encounter them, cast their armour aside and let it rust, because they are secure from daunger; but when the enemies are at hand and sound the alarum, they both wake and sleepe in their armour readie for the assault: so, if we should not continually skir­mish with our spirituall enemies, we would lay aside the spi­rituall armour; but when wee haue continuall vse of it, both day and night we keepe it fast buckled vnto vs, that being ar­med at all points, we may be able to make resistance that we be not surprised at vnawares.

Lastly, by this conflict the Lord strengthneth and increa­seth all his graces in vs: for as by exercise the strength of the body is preserued and augmented, and in short time decaieth through idlenesse and sloth; so the gifts of Gods spirit, faith, affiance, hope, patience and the rest languish in vs, if they bee not exercised with temptations. Rom. 5.3.4. For tribulation bringeth forth patience, and patience experience, and experience hope, and hope maketh not ashamed, as it is Rom. 5.3, 4, 5. For when once wee haue been tempted and tried, and the Lord hath mercifullie deliuered vs from the temptation, afterwards being so assaul­ted wee patiently endure it, hoping for the Lords assistance, 1. Sam. 17.37. Psal. 27.9. beleeuing and assuring our selues that the Lord who hath de­liuered vs will againe deliuer vs, as it is Psal. 27.9. Moreouer, when wee see the great neede of the graces of Gods spirit, this will be a strong motiue to intice vs to a carefull vse of all good meanes whereby we may attaine vnto them, whereas if we were free from this spirituall conflict, we should not so cleerely see nor apprehend the vse and necessitie of them.

CHAP. III. Arguments whereby we may be encouraged to enter into this spirituall conflict.

§. Sect. 1 ANd thus haue I shewed that al that will be Gods seruants must fight his battailes against his and our spirituall enemies, and the causes why the Lord presseth vs to this seruice; now that wee may goe couragiously into the field, let vs con­sider of some reasons and motiues which may make vs reso­lute and valiant. The first is the iustnesse of our cause. For though souldiers be neuer so strong and well furnished, yet if their consciences tell them that they fight in a bad quarrell, it will much abate their courage, and make them cowardly and timorous. But our cause is most iust, and our warre most lawfull, for God who is iustice it selfe hath proclaimed it by his Heraulds the Apostles. Eph. 6.10. So Ephe. 6.10. Finally my brethren be strong in the Lord, and in the power of his might. 11. Put on the whole armour of God, that ye may be able to stand against the assaults of the diuell, Iam. 4.7. 1. Pet. 5.8. &c. And Iam. 4.7. Resist the diuell and he will flie from you. And 1. Pet. 5.8. Be sober and watch, for your ad­uersarie the diuell as a roring lion walketh about seeking whom he may deuoure: 9. Whom resist stedfast in the faith.

The cause of our spirituall warre of great importance.Secondly, the cause of our warre is of great waight, as namely for the glory of God and our owne saluation; for in all sathans skirmishes, he seeketh to impeach Gods glory with false imputations, and to bring vs to vtter destruction. And this may appeare by his first conflict with our mother Eue, Gen. 3.4.5. Gen. 3.4.5. where he accuseth God of a lye, who is truth it selfe; and of impotencie and enuious disdaine, saying, that the cause why he did forbid them to cate of the fruite of the tree of the knowledge of good and euill, was not (as he had said) because they should die, but because he knew that when they should eate thereof, their eyes should be opened, and they should be as Gods knowing good and euill. Where first he seeketh to dimme the beames of Gods glorie by accusing [Page 11]him of a lie, and to perswade them that he was not omnipo­tent, seeing that he was not able to hinder them from being Gods, if they tasted of this fruite: lastly, that he therefore for­bad them to eate thereof, because he enuied them so glorious an estate. And secondly he laboureth to destroy our first pa­rents both bodie and soule, by tempting them to disobe­dience and the transgression of Gods commandement: and therefore our Sauiour Christ Ioh. 8.44. doth very fitly ioyne these two together, saying, Ioh. 8.44. that he was a liar and a manslaier from the beginning. A liar, in that he falsely accused God of lying; a manslaier, because he did it to this end, that he might murther our first parents and all their posteritie both bodie and soule. So that you see that the end of Sathans fight is to dishonour God and destroy vs, and therefore if wee haue any regard of Gods glorie (which should be more deare vnto vs then our owne soules) or any respect of our owne saluation, if we would not treacherously betray them both by our sloth­fulnes or cowardize into the hands of Gods and our enemie; let vs valiantly enter the field, and neuer cease our couragious fight till we haue obtained a full victorie.

§. Sect. 2 The second reason to moue vs to vndertake this fight is the profit which will accrew vnto vs thereby: The profit of this spirituall fight. for if the get­ting of some bootie and prize, or the receiuing of some trife­ling pay will moue the souldiers of earthly Princes to vnder­goe all daungers, and with wonderfull perill of life to fight euen at the Cannons mouth; how much more should the stipend of our heauenly king moue vs to fight this combat how terrible soeuer it seemeth to flesh and bloud? For first that is truly here verified, Pax belli filia, Peace is the daughter of warre, neither can we sooner enter the field to fight against these enemies, but presently we shall haue peace with God, and soone after the fruite thereof the peace of conscience. Whereas if we betray Gods cause to Sathan and our soules to sinne, well may wee be lulled asleepe in carnall securitie, but we shall neuer enioy this peace with God and peace of con­science: for there is no peace, saith my God, to the wicked. Esa. 57. And whosoeuer haue taken this treacherous truce with Sa­than, Esa. 37.21. shall finde that he will breake it for his best aduantage, [Page 12]if not in the whole course of their liues, yet at the houre of death when as they shall be able to make no resistance.

Promises made to those that fight. Apoc. 2. & 3.Secondly, if wee fight against these enemies and valiantly ouercome, the Lord hath promised to giue vs to eate of the tree of life which is in Paradice, and the Manna that is hid, and that he will write our names in the booke of life, Apoc. 2 and 3. that is, he will in this life bestow on vs all his spirituall graces, and in the life to come replenish vs with such ioyes as neither eye hath seene, 1. Cor. 2.9. nor eare heard, nor heart of man conceiued, 1. Cor. 2.9. Let vs therefore striue that wee may ouercome, Nam breuis est labor, praemium verò aeternum: Our labour is but short, but our reward shall be eternall. On the other side, if wee consider Sathans pay which he giueth vnto his soul­diers, we shall finde that it is nothing but the pleasures of sin for a season, and in the end euerlasting death and destruction of bodie and soule: For the wages of sinne is death, as it is Rom. 6.23. Who therefore is so slothfull and cowardly that would not be encouraged, Rom. 6.23. to fight the Lords battailes a­gainst our spirituall enemies, with such promises made by him who is truth it selfe and cannot deceiue vs? Who is so desperate and foole-hardie as to fight vnder Sathans banner, seeing the pay which he giueth is euerlasting death, and vtter confusion?

§. Sect. 3 The third reason to moue vs to this fight, The honor that will accompany our victorie. is the honour which will accompanie this victorie: for if earthly souldiers will purchase honour with the losse of life, which is nothing els but the commendation of the Prince, or applause of the vaine people; what hazard should we not vndergo in fighting the spirituall combat, seeing our grand Captaine the Lord of hoasts, & infinite multitudes of blessed Angels look vpon vs and behold our combat, whose praise and approbation is our chiefe felicitie? What peril should we feare, to obtaine a crowne of glorie which is promised to all that ouercome, and to become heires apparant of Gods kingdome? On the other side, the shame and confusion of face which shall ouer­take them who cowardly forsake the Lords standerd and yeeld vnto Sathan, when as they shall not dare to looke the Lord in the face whose cause they haue betrayed, should [Page 13]serue as a strong motiue to encourage vs to the fight.

§. Sect. 4 The fourth reason to perswade vs, The necessitie of vnderta­king this war­fare. is the necessitie of vn­dertaking this combat. There is no man so cowardly that wil not fight when there is no hope in flight, no mercie to be ex­pected in the enemie, no outrage and crueltie which will not be committed. But such is our enemie that we cannot possi­blie flee from him, his malice is vnreconcilable, his crueltie outragious, for hee fighteth not against vs to the end that hee may obtaine soueraigntie alone, abridge vs of our libertie, spoyle vs of our goods; but he aimeth at our death and de­struction of bodie and soule: if therefore wee so carefully arme our selues against carthly enemies, who when they haue done their vttermost rage can but shorten a miserable life, how much more carefully should we resist this enemie, who seeketh to depriue vs of euerlasting life, and to plunge vs in­to an euerdying death?

Secondly, this fight is necessarie, because in our Baptisme we haue taken a militarie sacrament, and promised faithfullie vnto the Lord, that wee will continue his faithfull souldiers vnto the end, fighting his battailes against the flesh, the world and the diuell. There wee haue giuen our names vnto Christ, to whom wee owe our selues and liues by a double right, both because he hath giuen them vnto vs, and also re­stored them the second time when wee had lost them. There wee are put in minde of his bloudshed for our redemption, which should encourage vs to fight couragiously, that wee may be preserued from falling againe into the cruell slauerie of sinne and Sathan.

Thirdly, vnlesse wee fight this spirituall combat, and in fighting ouercome, wee shall neuer be crowned with the crown of glory: for it is not giuen vnto any to triumph, who haue not fought valiantly and subdued their enemies. The euerlasting peace of Gods kingdome is not promised to such cowards as neuer entred the field, or being entred haue presently yeelded themselues to be the captiues of Sathan: but vnto those that fight couragiously and gloriously ouer­come. If any man (saith the Apostle) striue for a maisterie, he is not crowned except he striue as he ought to doe, 2. Tim. 2.5. So [Page 14]the Apostle Iames chap. 1. vers. 12. pronounceth the man bles­sed that endureth tentation; for when he is tried (or rather as the words are, when by triall he shall be found approued) he shall receiue a crowne of life, which the Lord hath promised to them that loue him. Whereby it appeareth, that none are crowned vnlesse they striue as they ought, and therefore much lesse they which striue not at all; that none are blessed but those who are tempted, and being tempted endure the tempta­tion; that first we must be tried, and by triall approoued, be­fore were we can receiue the crowne of life.

§. Sect. 5 Lastly, Those that will fight against our spirituall enemies are sure of victorie. wee may be encouraged to this fight by certaine hope of victorie, for we fight vnder the standerd oof Christ Ie­sus, who alone is mightier then all our enemies that assault vs. If wee did indeede regard our enemies strength and our owne weaknes onely, wee might well be discouraged from vndertaking this combat, but if wee looke vpon our grand Captaine Christ, whose loue towards vs is no lesse then his power, and both infinite, there is no cause of doubting, for he that exhorteth vs to the fight, will so helpe vs that we may ouercome; August. Deficientes subleuat & vincentes coronat: When wee faint he sustaineth vs, and crowneth vs when wee ouer­come. He hath alreadie ouercome our enemies to our hand, and hath cooled their courage and abated their force. He hath brused the serpents head, so that he shall not be able to ouercome the least of his followers, well may he hisse against them, but he cannot hurt them, for his sting is taken away. Sathan was the strong man who possessed all in peace, but our Sauiour Christ who was a stronger then he, comming vp­on him hath ouercome him, and taken from him all his ar­mour wherein he trusted and diuided his spoiles, Luk. 11.21, 22. We fought against mightie enemies and great poten­tates, Eph. 66.12. but our Sauiour hath spoiled principalities and powers, and hath made a shew of them openly, and hath triumphed ouer them vpon the crosse, Col. 2.15. and so through 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 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 [Page 15]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 [Page 16]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 [Page 17]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 vnto vs by diuers names which are giuen him in the Scriptures. For he is called Sathan, that is an aduersarie, still readie to crosse vs in all our [Page 18]suites which we make vnto God, Zach. 3.1. Matth. 13.39. as he did Iehoshua the high Priest, Zach. 3.1. He is called an enemie, Matth. 13.39. and that a malitious one; for where Christ the good husbandman soweth wheate, there hee soweth tares, that is, hypocrites a­mongst true professors; to the dishonour of God, the discre­dit of the Gospell, and the reproch of the true professours thereof.

And least we should thinke that he is some milde natured enemie who will be satisfied with some small reuenge, he is called a murtherer and a manslayer, as though this were his profession and occupation. And least we should imagine him to be one lately fallen to this trade, our Sauiour telleth vs that he hath been so from the beginning, Ioh. 8.44. so that like an old hang­man he is flesht in bloud and crueltie; and therefore seeing wee can hope for no mercie at his hands, let vs so much the more couragiously oppose our selues against him.

But for as much as the most sauage man hath some re­liques of humanitie left in him, therefore the holie Ghost compareth him to beasts, that wee may expect nothing from him but brutish crueltie; as first to a lion, yea a lion roring after his pray, who is so hungrie and rauenous, that he desi­reth nothing more then to seaze vpon that which he pursu­eth, 1. Pet. 5.8. 1. Pet. 5.8. Now who would not be most carefull to keepe himselfe out of the pawes of such a rauenous beast? or if hee were incountred by him, who would not resist him if hee had any hope of victorie?

But in truth Sathan is farre more cruell then the roring lion, who (if wee may giue credit to histories) spareth those that fall downe flat before him; whereas if he should get vs at such aduantage, he would proudly trample vs vnder foot, and make vs sure for euer rising; and therefore least we should looke for any mercie at his hands by submission, the holie Ghost calleth him the great red dragon, Apoc. 12.3. Apoc. 12.3. which beast beareth such naturall malice to mankinde, that he de­uoureth them not onely for hunger; but also for sport or ha­tred, in satisfying whereof hee taketh great delight; such a beast is our enemie, who is so flesht in bloud and crueltie, and so ouerca [...]ed with malice and hatred, that he esteemeth [Page 19]it his chiefe sport and pastime to destroy vs. Yea he is far more daungerous, for the other rageth but against the bodie, this against both body and soule; that beast we may easily auoid, but it is impossible to flee from this winged Dragon, and therefore there is no other meanes to escape his furie, but by arming our selues strongly, and fighting valiantly til we haue put him to flight.

§. Sect. 3 And thus you see Sathans malice ioyned with crueltie and raging violence, Sathans malice ioyned with treacherous falsehood. which he vseth when hee hath any hope of surprising vs by assault; but if hee finde vs strongly fortified with Gods graces, and at all points armed with the com­pleate armour of a Christian, if he perceiue that we are hed­ged in and fenced on all sides (as he speaketh of Iob chap. 1.10) that is, Iob. 1.10. guarded and protected by Gods almightie and al­ruling prouidence, so that he hath no hope of ouercomming vs by assault and force, then he sheweth no lesse malice and more subtiltie in seeking our destruction, by fauning vpon vs, and alluring vs to sinne, by offering the baites of honour, pleasure and commoditie, that so he may make entrance as it were by a posterne gate, and subdue vs while we are aban­doned of the Lords assistance, and disarmed of our spirituall weapons, whereby we should make resistance. And thus hee dealt with our first parents, who being inticed to sinne, and also yeelding to the inticement, and so being depriued of Gods protection and the breast-plate of righteousnes, were laid open to those deadly wounds which he inflicted on them. For assoone as they had tasted of the forbidden fruite, they perceiued their nakednes, and therefore couered them­selues with figge leaues, too weake an armour to repell the firie darts of Sathan. Thus he disarmed the Israelites, by temp­ting them to worship the golden Calfe, so that Moses saw that they were naked, that is, disarmed of Gods fauour and protection, Exod. 32.25. Exod. 32.25. And this his policie hee taught his seruant Balaam, who when he could not curse them whom God had blessed, gaue this cursed counsaile to Balaak, that the Moabitish women should intice the Israelites to commit with them first carnall and then spirituall whoredome, know­ing that to be the onely meanes to bring Gods curse vpon [Page 20]them. Numb. 25.1.2. and 31.16. Apoc. 2.14. As wee may see if we compare Numb. 25.1, 2. with the 31. chapter and 16. verse, and Apoc. 2.14. And thus also this wilde boare would haue broken downe the hedge which de­fended Iob, by tempting him to blaspheme God. And thus our fubtill enemie Sinon-like inticeth vs with deceiuing al­lurements, euen with our owne hands to breake downe the wall of our defence, and to make an open passage for whole troupes of sinnes to enter and furprize vs, whilest we (ouer­come with a false ioy) glut and make our selues drunke with the cup of voluptuous pleasures, and lie snorting in the dead sleepe of carnall securitie, not so much as once dreaming of our approching ruine and destruction.

§. Sect. 4 And hereof he hath the name of tempter giuen him, yea he is not onely called a tempter,, [...] the tempter, Matth. 4.2. 1. Thess. 3.5. because he is a tempter of tempters, and as it were a tempter by profession, Matth. 4.2. 1. Thess. 3.5.

The consideration whereof should make vs most carefull to withstand all his temptations, whereby he allureth vs vnto sinne. For if we yeeld vnto them, he will surely disarme vs of Gods fauour and protection, and so deadly wound our soules when he hath made them naked. There is no wise man will put off his armour and cast away his weapons in the presence of his cruell enemie, though hee perswade him thereto with many flattring speeches and faire promises; and shall we let Sathan disarme vs, because he allureth vs thereto, by promi­sing some vnlawfull profit or vaine pleasure, especially seeing we know him to be an enemie no lesse treacherous then ma­litious?

But as he is a tempter to intice vs vnto sinne, so also he is our accuser after that we haue sinned, requiring of God that he will execute his iustice vpon the offenders who haue de­serued punishment. Of this there nee de no further proofe then his owne testimonie, Iob. 1.7. Iob. 1.7. where hee professeth that he had been compassing the earth about; like a promoter to spie out faults, that he might informe against the offenders. But because wee will not rest in his testimonie, who is the fa­ther of lies, wee will adde thereunto another of vndoubted authoritie: Apoc. 12.10. for Apoc. 12.10. it is said, that the Saints reioyce, be­cause [Page 21]Sathan, who was the accuser of their brethren, was cast downe, which accused them before God day and night. So that Sa­than can spare no time, from accusing vs for sinne, but that which hee imployeth in tempting vs thereunto, or in inflic­ting those punishments which God permitteth him to lay vpon vs. Whereby we may perceiue the malice and treachery of our enemie, who though he be the chiefe cause which mo­ueth vs to sinne, yet himselfe is the first that accuseth vs for it, and that vncessantly. Which may serue as a strong argument to make vs warie of our waies, least falling into sinne, we giue Sathan occasion to insult ouer vs, and to preferre bils of in­ditement before our heauenly Iudge, whose exact iustice will not let sinne goe vnpunished. If there were a promoter con­tinually prying into all our actions, who were most mali­tiously disposed against vs, and readie to infourme of all our misdemeanour vnto the Magistrate, how fearefull would wee be to doe any thing which would bring vs within the com­passe of the law? But such an informer continually obserueth all our behauiour, euen in our secret chambers; who will not faile to accuse vs euen of those sinnes which he himselfe hath tempted vs vnto: and therefore seeing this malitious blab still prieth into our actions, this should be of more force to with­hold vs from all sinne, then if all the world did look vpon vs.

But he is not onely an accuser, but a slaunderer also, and thereof he hath his name [...]. If therefore he can spie but an apparance of euill in vs, he will not sticke to say, that wee haue or will commit that euill which he suspecteth vs of, for he will wrest and misconster all we do to the worst sense, and make of euery molehill an huge mountaine. Thus wrongful­ly did he slaunder Iob, that hee serued God for that end for which Demetrius seru'd his Goddesse, namely for aduantage, because he preserued him and blessed all he had; affirming that if he would take away his goods, and a little afflict his bodie, he would blaspheme him to his face, Iob. 1.10. And this also teacheth vs to look warily to our actions, Iob. 1.10. abstaining not onely from euill, but also from all apparance thereof, as the Apostle exhorteth, 1. Thess. 5.22. that so wee giue not to our malitious enemie the least aduantage.

Neither is Sathan onely an accuser and slaunderer, but also an executioner or hangman, readie with all alacritie and sa­uage crueltie to inflict that punishment the which the Lord adiudgeth vs vnto, as wee may see in the historie of Iob; and this also sheweth vnto vs the extreame malice of our enemy, which maketh him to forget that glorious state wherein hee was created, & with al willingnes to execute so base an office.

§. Sect. 5 By all which appeareth that our enemie Sathan is most malitious, Eph. 6.12. yea malitiousnesse it selfe, as he is called Eph. 6.12. that is, the father and author of all malice and enuie, who la­boureth might and maine to dishonour God and worke our destruction. The consideration whereof should rouze vs out of our carnall securitie (whereby men behaue themselues, as though either they had no enemie at all, or els such a gentle natured one, that they may haue peace with him at their own pleasure) seeing there is no hope of peace and truce, vnlesse we can be content to liue in his thraldome to our vtter de­struction: for whomsoeuer he keepeth as his prisoners in this life, he will at the houre of death and iudgment bring out to execution.

Let vs therefore oppose against Sathans malice, Christian resolution; stedfastly purposing and endeuouring to continue our fight in resisting Sathan to our liues end, how trouble­some soeuer it seemeth to flesh and bloud. For seeing there is no truce to be hoped for, nor to be desired if it were offered, by reason of the enmitie which is betweene vs and our ene­mie; seeing his malice is so inueterate and mortall, that there is no mercie to be expected, but all barbarous and raging crueltie; seeing also wee fight the Lords battailes, who hath assured vs of victorie in the end: This should make vs so reso­lute, that though we be foyled, wounded, and as it were bea­ten downe on our knees, yet wee should neuer yeeld, but make resistance euen to the last gaspe. For what more hono­rable death then to dye in fighting the Lords battailes? What death more profitable, seeing by dying we shall ouer­come and obtaine a finall victoric ouer all our enemies, and receiue the crowne of glory, euerlasting happinesse, promised to all those who fight valiantly in this combat vnto the end?

CHAP. V. Of the strength of our spirituall enemie Sathan.

§. Sect. 1 ANd thus haue I shewed the malitious will of our enemie; let vs now consider of his power. For though he be most malitious, yet if hee wanted power to execute his malice, wee might well contemne him, and rest secure, making no great preparation to resist his weake assault.

But with our enemie it is farre otherwise: for as his will is most malitiously bent to hurt, so is he strong and mightie to effect his will. And this his power and abilitie to execute his will, consisteth partly in his strength, and partly in his skill and warlike policie, whereby he imployeth all his strength to his best aduantage. His strength may be considered both in himselfe and in his aides.

In respect of his owne strength he is very mightie, Of Sathans strength consi­dered in him­selfe. so that if the Lord permitteth him he is able to raise the winds, stirre vp tempests, bring downe fire from heauen, and vtterly de­stroy vs in a moment. And this his strength the holie Ghost expresseth, by comparing him to things most strong, either in the sea or on the land, that so we may be more carefull to arme our selues against him. He is compared to the great Le­uiathan or Whale, Esa. 27.1. Esa 27.1. Iob. 41. whose inuincible force is descri­bed by the Lord himselfe, Iob. 41.

He is compared to a lion, yea to a roring lion. 1. Pet. 5.8. 1. Pet. 5.8. which rauenously hunting after his pray hath his force re­doubled with his hunger. And also to a great red Dragon, ha­uing seuen heads and tenne hornes, whose strength is so great, that with his very taile hee drew the third part of the starres of heauen, and cast them to the earth, Apoc. 12.4. Apoc. 12.4. that is, he vanquisheth and subdueth many in the visible Church which make some profession of religion, but in their liues denie the power thereof. And this his strength is so much the more dangerous, by reason of his mortall malice and deadly poyson which he casteth out of his mouth in great abundāce.

§. Sect. 2 And least we should contemne 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 bed­chambers, 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. [Page 26]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 must enter combat with those which are [Page 27]spirituall wickednesses, principalities, powers, and princes of darknes; seeing wee who are cowardly and fearefull must su­staine the encounter of those who are desperate and auda­cious; lastly, seeing wee haue in our selues no aduantages a­gainst them, and they want no aduantages against vs: let vs not therefore foolishly contemne such puissant enemies, but with all care and diligence let vs arme our selues against them, and worke out our saluation with feare and trembling, Phil. 2.12. as the Apostle exhorteth, Phil. 2.12.

§. Sect. 4 But as we are not securely to contemne these enemies: so we are not faintly to yeeld vnto them, nor cowardly to des­paire of victorie. For as all those which securely contemning them neuer stand vpon their guard, are most sure to be sur­prised and ouerthrowne; so whosoeuer arme themselues a­gainst them, and enter into the spirituall combat with a de­sire to ouercome, shall most certainly obtaine victorie: for though their power be great, yet it is not infinite, and that which they haue, it is not from themselues but from the Lord, who so curbeth them with his all-ruling prouidence, that they are not able to goe one iot further then he looseth out the raines; as it plainly appeareth both by examples and testimonies of Scripture. Though Sathan were most mali­tiously disposed against Iob, so that he did with all extremi­tie execute that which God suffered him to doe, yet he could not goe one iot further then his commission, he could not touch his substance till the Lord had said, All that he hath is in thy hand, Iob. 1.12. And therefore not preuailing against him by depriuing him of his goods and substance, he com­meth againe to the Lord to haue his commission inlarged, Iob. 2.1. and then hauing gotten authoritie to afflict his bo­die, yet could he not touch his life, because the Lord had not giuen him so much liberty. Though Saul were a wicked man, yet Sathan could not hurt or vexe him, till the Lord sent him, 1. Sam. 16.14. And hence it is that he is called the spirit of God, vers. 15. and chap. 18.10. because he is Gods slaue and wholie at his appointment. So hee could not deceiue the false pro­phets of Ahab, till he had gotten licence of the Lord, 1. King. 22.22. Nay, so farre is Sathan from hauing absolute authori­tie [Page 28]and power ouer the faithfull, that it is limited and restrai­ned in respect of the meanest creatures; for a whole legion of diuels could not so much as enter into one heard of swine, till by earnest intreatie they had obtained leaue of our Sa­uiour Christ, Luk. 8.31, 32. And therefore much lesse can they preuaile against any of Gods children, seeing the very haires of their head are numbred, Matth. 10.29. Well may Sathan maligne vs and earnestly desire our destruction; well may he secke to sift vs like wheate, as hee did Peter; but our Sauiour Christ maketh intercession for vs, so that our faith shall neuer faile, Luk. 22.31.

This also is manifest by plaine testimonies. Iude 6. it is said, that the Lord hath reserued the wicked angels in euerla­sting chaines vnder darknes, vnto the iudgement of the great day. 2. Pet. 2.4. God spared not the Angels that had sinned, but cast them downe into hell, and deliuered them into chaines of darknes to be kept vnto damnation. So Apoc. 20.2. Sathan is said to haue been bound by the Angell of the Lord for a thousand yeres, so that hee could not stirre till the Lord suffered him to be loosed. By all which the holie Ghost noteth vnto vs, that Sa­than is no more able to doe vs hurt, then a malefactor who being bound hand and foote is cast into a deepe dungeon, or then a band-dog which is fast tied vp in strong chaines, till the Lord looseth him and giueth him leaue.

But here some man may obiect, that Sathan is said in the Scriptures, to resist God and to oppose himselfe against him, and euen to fight a battaile against our Sauiour Christ him­selfe and his blessed Angels, Apoc. 12.7. I answere, that this resistance and fight dependeth on Gods permissiue proui­dence, neither could hee so much as stirre against God, if hee did not suffer him. He is indeede most malitiously disposed against the Lord, and by this his malice is stirred vp to doe those things which hee thinketh most displeasant in Gods eyes: but because the Lord chaineth and curbeth him in with his omnipotent power, he is onely able to doe those things that God permitteth him, and, will he nill he, he is constrai­ned to obey his Creator and to be at his commandement.

Seeing therefore Sathans power is restrained by the om­nipotent [Page 29]power of God, this may serue as a strong reason to strengthen our faith in the assurance of victorie; especially considering that the Lord is not only omnipotent in power, but also in respect of his will most readie to aide and support vs in all our conflicts. For he hath promised vs, that wee shall not be tempted aboue our power, 1. Cor. 10.13. for he will giue a good issue to the temptation, though the beginning and middle are dangerous and troublesome, 1. Cor. 10.13. He hath promised, that if wee will but resist the diuell, wee shall put him to flight, Iam. 4.7. Iam. 4.7. Though therefore in our selues wee are very weake, yet God will assist vs in this combat, which as well concerneth his owne glorie as our good, and being armed with his power, the gates of hell cannot preuaile against vs. Well may the Lord suffer vs to take a foyle, that thereby learning to know our owne weakenes, wee may the more carefully rest on his power, and more earnestly craue his assistance, but then hee will raise vs vp though wee be neuer so feeble; for the more apparant our infirmities are, the more cleerely will the om­nipotent power of the Lord shine vnto all the world, when by his helpe we haue obtained victorie.

§. Sect. 5 If we will o­uercome we must wholy re­lie on the Lord. Col. 1.11. Would we therefore resist Sathans force and strength? then let vs not goe armed in our owne power, for we are so weak­ned with sinne and corruption, that wee are not able to with­stand his least assault; but despairing in our owne abilitie, let vs relie our selues wholie on the Lord: for we are strengthened with all might through his glorious power, as it is Col. 1.11. and though in our selues wee are able to doe nothing, yet wee are able to doe all things, through the helpe of Christ which strengthe­neth vs, as it is Phil. 4.13. Phil. 4.13. Of our selues we are not able to en­dure the least incounter of our spirituall enemies, but yet if wee trust in the Lord, 1. Cor. 15.57. he will giue vs victorie through Iesus Christ, 1. Cor. 15.57. And hence it is that the Apostle prepa­ring vs for this spirituall combat, doth exhort vs to be strong in the Lord, and in the power of his might; Rom. 8.37. and to put on 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, [...] [Page 30]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 [Page 31]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, [Page 32]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 an idle oath; or his Sabbaoths by following their pleasures, or by doing the workes of their callings; and yet the same men after they haue fallen into [Page 33]wicked companie, who haue inticed them by their words and euil examples to taste of the world and the vanities ther­of, will not sticke to sweare with the swearer, and follow their pleasures on the Lords Sabbaoth with the most prophane? so hard a thing it is to resist the world when it fauneth on vs.

§ Sect. 2 But how hard soeuer it seemeth to flesh and bloud, How we must resist the temp­tations of pro­speritie. yet must wee oppose our selues against this enemie also: for without a fight wee can neuer obtaine victorie, and without victorie we shall neuer receiue the crowne of glorie. And to the end that we may be prouoked to fight against the world and the vanities thereof, we are to know, that though it faune vpon vs, yet it is our mortall enemie; though it flatteringly professe it selfe our friend, yet in truth it fighteth against our soules vnder Sathans banner, for hee is the prince thereof, Ioh. 12.31. though it haue hony in the mouth, Ioh. 12.31. yet there is deadly poyson in the taile, for the end thereof bringeth de­struction; though it offer vs many pleasing things to allure vs, yet they are but baites which intice vs to come within the compasse of Sathans nets of perdition. Let vs consider, that though it maketh a shew, and seemeth a pleasant place like the paradise of God, yet it is a Sodome of sinne, which one day the Lord will destroy with fire and brimstone: Gen. 13.10. and ther­fore let vs with righteous Lot haste out of it, neuer turning back with a desire to enioy the vanities thereof, for the world wholy lieth in wickednesse, as it is 1. Ioh. 5.19. 1. Ioh. 5.19. Let vs remember that it is impossible to serue God and this Mammon, Matth. 6.24. 1. Ioh. 2.15. Mat. 6.24. to loue the world and God also: For if any man loue the world, the loue of the father is not in him, 1. Ioh. 2.15. and as the A­postle Iames telleth vs, The amitie of the world is enmitie with God: and whosoeuer will be a friend of the world, Iam. 4.4. maketh himselfe the enemie of God, Iam. 4.4. Neither let vs desire the loue of the world, for it loueth those onely which are her owne, as for those whom Christ hath chosen out of it, Ioh. 15.19. those the world hateth: nay therefore hateth them because Christ hath chosen them, as it is Ioh. 15.19.

Let vs remember y ^t it wil be to smal purpose to enioy these worldly pleasures of sinne for a season, and in the end plunge our selues into euerlasting death; that the worlds musicke is [Page 34]but the Syrens song, which allureth vs to make shipwrack of our soules on the rockes of sinne, and while it tickleth the eare it woundeth vs to the very heart; that though the cup which it offereth be of gold, and the drinke sweete in taste, yet it is deadly poyson in operation; for they that drinke thereof are so lulled asleepe in pleasures and securitie, that they neuer awake out of their spirituall lethargic; or if they doe, yet like Sampson, without strength to resist the spirituall Philistines, after the world (like Dalila) hath lulled them a while in her lap of carnall pleasures. Let vs remember, that they who drinke of this cup of voluptuous vanities, must af­terwards drinke of that cup spoken of Psal. 75.8. that is, Psal. 75.8. that is, the cup of Gods wrath; and shall be tormented in fire and brim­stone for euermore, Apoc. 14.10. as it is expounded Apoc. 14.10. Let vs re­member that the worlds chiefe good is vncertaine in getting, and momentanie and mutable in the possession, it being eue­ry day readie to leaue vs, or wee to leaue it. Lastly, let vs re­member that for this short, inconstant, and vaine ioy, we lose an eternall waight of vnspeakable glorie, and plunge our selues into grieuous and endlesse miserie. What therefore will it profit vs to gaine the whole world, and lose our owne soules, as our Sauiour speaketh, Mark. 8.36. Mark. 8.36.

And if wee haue these meditations continually running in our mindes, then shall we easily stop our eares at the first hea­ring of this Syrens song; then shall we constantly go forward in our pilgrimage towards our heauenly home: and though honours stand before vs, riches on the one hand, pleasures on the other, alluring vs to enter into the broad way which lea­deth to destruction; yet shall we not forsake the straight path which leadeth vnto life euerlasting, how vnpleasant soeuer it seemeth to flesh and bloud.

§ Sect. 3 But if the world cannot thus preuaile, then doth she turne her, smiles into frowns, How the world tempteth by ad­uersitie. her allurements into threats, her beds of pleasures, into miseries and afflictions, her glorious offers of honours and riches, to proude menacings of pouertie and ignominie; all which being terrible in the eyes of flesh and bloud so farre preuaile with some, that they moue them to make shipwracke of faith and a good conscience; and being [Page 35]wearie in trauailing through this desart and vnpleasant wil­dernesse vnto the land of promise, they desire to returne back into the bondage of the spirituall Pharaoh, that they may quietly sit by the flesh-pots of Egypt, Numb. 11.5. and glut themselues with the cucumbers and pepons of carnall pleasures: that is, they chuse rather to walke in the broad way which leadeth to destruction, because it is delightfull, than in the narrow way which leadeth to euerlasting life, because they must passe through the briars of affliction and thornes of tribula­tion, before they can receiue the crowne of glorie; they pre­ferre the pleasures of sin for a season, before the recompence of reward, which God hath promised, euen the eternall ioyes of the kingdome of glorie. So vnpleasant a thing it is for flesh and bloud to denie it selfe, and to take vp the crosse and fol­low Christ.

But though the world be farre more terrible to looke vpon when it frowneth, then when it fawneth, yet is it farre lesse dangerous. For oftentimes this poyson of aduersitie is so tempered and corrected with those holesome preseruatiues of faith, hope, patience and humilitie, that in steed of killing vs, it doth but purge away our corrupt humours of sinne; though the world whip vs, yet thereby it correcteth vs, and makes vs better; though it burne vs in the fire of afflictions, yet it doth not consume, but rather refine vs from our drosse; though like a stormie winde it shaketh vs, yet in steed of blowing vs downe, it causeth vs to take more deepe roote in all vertue and goodnes: in a word, as it plaieth the school­master in scourging vs, so also in instructing & teaching vs to know God, and to know our selues; to know the vanitie of the world, and to labour after a more permanent felicitie.

§. Sect. 4 Notwithstanding, How we are to 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 [Page 36]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 [Page 38]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; [Page 39]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 [Page 40]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 fit to oppose against the subtill policie of our spirituall enemie. That is, wee must continually heare and meditate in Gods word, which will make vs wise and [Page 42]skilfull in descrying all Sathans stratagems, and also in pre­uenting them being discouered. For howsoeuer in the darke night of ignorance and error we may easily fall into his am­bushments, yet the light of Gods word shining vnto vs, will plainly disclose them to the eyes of the most simple.

But besides this theoreticall wisedome seated in the vnder­standing, there is also a practicall or operatiue wisedome re­quired in Gods word, which sheweth it selfe in our affections and actions. And it consisteth in the feare of the Lord, that is, true godlinesse and sinceritie of heart. Of this Iob speaketh, chap. 28. verf. 28. Iob. 28.28. Psal. 111.10. The feare of the Lord is wisedome, and to depart from euill is vnderstanding. So Psalm. 111.10. The feare of the Lord is the head or beginning of wisedome. And Pro. 28.7. he is called a wise sonne which keepeth the law. Pro. 28.7. So that our chiefe wisedome consisteth in the feare of the Lord, and in a godlie endeuour of performing obedience to the Lords comman­dements.

If therefore we would attaine vnto such spirituall wisedom that we may resist our spirituall enemie, wee must be conuer­sant in hearing and reading the word of God, meditating therein with the Prophet Dauid both day and night; Psal. 1.2. and withall we must by all meanes seeke the feare of the Lord, la­bouring to leade our liues in a constant course of true godli­nes. And though wee are full of infirmities, yet at least let vs haue an holie endeuour to perfourme seruice vnto God, in truth, vprightnes, and integritie of heart. And so wee may as­sure our selues that though we be neuer so simple and foolish by nature, yet shall wee be wise enough to withstand and o­uercome our spirituall enemies: for the Lord who is wise­dome it selfe will direct vs in our waies, and he also will so in­fatuate this cursed Achitophel, and turne his wisedome into foolishnes, that wee shall neuer thereby be hurt or circum­uented.

But on the other side, though wee be neuer so wise in car­nall wisedome, and though our heads be a storehouse of po­litike stratagems, yet if wee neglect Gods word, and volunta­rily giue our selues ouer vnto sinne and disobedience, we shal be so besotted with follie, that Sathan will easily deceiue and [Page 43]circumuent vs. An example whereof wee haue in our first pa­rents, who though they were more wise by creation than e­uer were any liuing (Christ excepted) yet when they cast the word of God behinde their backe, giuing more credit to Sa­thans suggestions, and withall transgressed Gods comman­dement; their wisedome was turned into ignorance and fol­lie, and they became an easie pray to their malitious enemie. And whereas they thought by that meanes to haue gone be­yond the Lord in policie, and to haue obtained a farre grea­ter measure of knowledge and glorie, they were in steed ther­of besotted with follie, and ouerwhelmed with ignominie and shame, by being made the bondslaues of sinne and Sa­than. And thus also the heathen neglecting the true worship of God, and giuing themselues to idolatrie, became fooles, whilest they professed themselues very wise, Rom. 1.22. as the Apostle witnesseth, Rom. 1.22. for the Lord destroyeth the wisedome of the wise, and casteth away the vnderstanding of the prudent, 1. Cor. 1.19. as it is 1. Cor. 1.19.

Seeing then our chiefe wisedome consisteth in the studie of Gods word, and in vprightnes of hart, integritie, Christian sinceritie and simplicitie, and in a holie care of perfourming obedience to Gods will, let vs therefore continually medi­tate in Gods word, Psal. 119. and with the Prophet Dauid make it our counsellor, Psal. 119. And whensoeuer Sathan doth assault and tempt vs to sinne, let vs haue recourse to this our coun­sellor the word of God, there inquiring whether that where­unto we are tempted be lawfull or no; and if it tell vs that it is a sinne, let vs with all care and conscience auoide it: for though Sathan lay ouer it neuer so faire a glosse, and in­tice vs to the committing thereof, by offering vnto vs the greatest pleasures, riches and honours of the world, yet let vs assure our selues that he thereby seeketh to circumuent vs; and to purchase worldly vanities, he inticeth vs to sell our soules; and therefore in Christian wisedome let vs auoide his strata­gems.

CHAP. IX. Of the spirituall armour described, Eph. 6.

§ Sect. 1 ANd thus haue I shewed the nature and qualitie of our enemie against whom wee must fight; both in respect of his wil, and also his power, consisting in his strength and policie; and also I haue shewed some meanes which in our preparation against him we must vse carefully, that wee may withstand him; namely, by oppo­sing against his malitious will, christian resolution; against his strength, the omnipotent power of Gods might; against his subtil policie, christian wisedom, consisting in the knowledge of Gods word, and true integritie and simplicitie of heart.

That the wea­pons of our Christian war­fare must be spirituall.Now wee are to speake of the last meanes which we are to vse in our preparation immediatly before our combat; that is, we are to arme our selues against the encounter: and to this end (because we are but fresh-water-souldiers & of small ex­perience) let vs take the counsaile and aduice of the Apostle Paul, one of Gods chiefe champions and expert souldiers, as he setteth it downe, Eph. 6.11. &c. Eph. 6.11, 12, 13, 14, &c. where first he de­scribeth the quality, and as it were the mettall of our armour; in which respect hee telleth vs, that wee must put on the ar­mour of God which is spirituall, and that our weapons and armour must not be carnall. 2. Cor. 10.4. For being of this nature, though they were neuer so strōg, they were to no purpose, seeing our enemie is spiritual; neither do we wrestle against flesh & blood, but against principalities, Eph. 6.12. powers and spirituall wickednesses, as it is Eph. 6.12. In vaine therfore it were with the Papists to seeke to defend our selues with holy water, or Crucifixes, or ragges and reliques of Saints, from the violent assaults of this our enemie; or els with desperate hacksters to trust in our sword, buckler and speare: for well is that verified of this spirituall Leuiathan, which the Lord speaketh of the earthly Leuia­than, Iob. 41.17.20. When the sword doth touch him, he will not rise vp, Iob. 41.17.20. and he laugheth at the shaking of the speare. And there­fore when we are to encounter this great Goliah, we are to [Page 45]lay aside the carnall weapons of Saul, 1. Sam. 17.39.44. which are altogether vnfit for a Christian, seruing rather to burthen and so hinder him, than to defend and further him in this spiritual combat; and we are to go against him in the name of the Lord, streng­thened in the power of his might, putting on vs the armour of God, that is, such diuine and spirituall armour as the Lord hath giuen and appointed vs to vse. For it is not sufficient that we prepare vs this armour, if we let it lie by vs, or suffer it (as it were) to hang vpon the walles, there to rust without vse; but we are to put it on, and keepe it fast buckled vnto vs both night and day, that wee may be alwaies in readines to endure the assault of our enemies.

§ Sect. 2 Neither is it enough that wee put on one peece of the ar­mour, That we must put on the whole armour of God. and like young souldiers leaue off the rest for lightnes sake, or els through foole-hardines to shew needlesse valour; we must not put on the helmet of saluation, and leaue off the breast-plate of righteousnes; nor take vnto vs the girdle of veritie and the shield of faith, and cast away from vs the sword of the spirit, but we are to put on the whole armour of God, and like valiant souldiers, who meane indeede to stand to it, wee are to arme our selues at all points in compleat ar­mour of proofe, which will keepe vs from fleeing, and our e­nemie from ouercomming. For if we take none of the Chri­stian armour, or but some of the lightest parts, if wee take the shield of faith, and leaue behinde vs the breast-plate of righ­teousnes, we shal either desperatly fight and be ouerthrowne in the battaile, or els cowardly runne away and forsake the field. But on the other side, if we buckle vnto vs the whole ar­mour of God, we shall not neede to flee away for feare, being so well defended; nor to doubt of victorie, for we shall surely ouercome; the Lord hauing hauing giuen, and we hauing re­ceiued this armour to this end, as the Apostle noteth vnto vs in these words; that you may be able to stand against the assaults of the diuell, or his treacherous ambushments, as the word here vsed, signifieth. So that the Lord hath giuen vs this ar­mour, and we put it on, to the end that we may be enabled to resist Sathan; and therefore seeing it is armour of Gods own making and bestowing, we may assure our selues that he will [Page 46]not suffer his workmanship and gift to be so much disgraced, as that sathan should pearce thorow it and wound vs. For the Lord knoweth the force of Sathans darts, & bullets of temp­tation; and he hath made his armour high proofe; and there­fore strong enough to repell all the batterie of Sathans sug­gestions.

§ Sect. 3 The necessitie of the spirituall armour.And that we may be the rather stirred vp with all care and diligence to prouide and buckle fast to vs the armour which he after describeth, he sheweth the necessitie thereof, by de­scribing the daungerousnes of our enemies, who being not flesh and blood, but principalities, powers, worldly gouer­nours, princes of the darknes of this world, and spirituall wickednesses, which are in high places, cannot possibly be re­sisted by our owne strength and meanes. And (therefore) for this cause he willeth vs to take vnto vs the whole armour of God, that we may be able to resist in the euill day, that is, the time of temptation, VVhat is meant by the euill day. which is therefore called the euill day, partly because therein Sathan tempteth vs vnto euill, and partly because it is a time of trouble, aduersitie and affliction, when Sathan sifteth vs with his temptations. And thus the euill day is taken Psal. 41.1. Psal. 41.1. The Lord will deliuer him in the euill day, that is, (as our translation also reades it) in the time of trouble. Eph. 5.16. And thus also it is vsed Eph. 5.16. Redeeming the time, because the daies are euill, that is, full of troubles and af­flictions. And therefore Beza doth translate in this place [...], tempore aduerso, the time of aduersitie.

By which we learne not to esteeme our spirituall fight as a May-game, but as a time of trouble and aduersitie, wherein wee are assaulted by mightie enemies, and oftentimes foyled and wounded; and therefore we must not voluntarily runne into temptations, seeing the time of them is euill and full of trouble; but rather feruently pray vnto the Lord that hee will not leade vs into temptation, considering our owne weaknes and our enemies power; or if it please him to make triall of vs, that he will not suffer vs to fall therein, but that he will de­liuer vs from euill, for as much as the kingdome and power and glorie is his alone, and therefore he is of power sufficient to saue and deliuer vs.

That we must not cowardly flee in the spi­rituall conflict.But as we are not securely to rush into the field of tempta­tion against our spirituall enemies, so wee are not when our enemies sound the alarum to battaile and assault vs, coward­ly to cast downe our weapons and to runne away: for the A­postle would not take away from vs true valour and Chri­stian fortitude, but carnall securitie and retchlesnes; and ther­fore though our enemies be mightie, and the time of temp­tation full of trouble, yet he biddeth vs not to cast off our ar­mour and to runne away, wholie despairing of victorie, but he exhorteth vs for this cause, to take vnto vs the whole ar­mour of God, that wee may be able to resist in the euill day, and hauing finished all things may stand fast; that is, hauing put our enemies to flight and obtained the victorie, we may like conquerors stand last in the field, as it were triumphant­ly insulting ouer them; whereby hee intimateth thus much, that if wee will take vnto vs the whole armour of God, how weake soeuer wee be in our selues, yet shall wee be enabled to resist our spirituall enemies in the euill day; and not onely so, but also obtaine victorie and triumph ouer them.

§ Sect. 4 And therefore hee willeth vs not to be dismaied, That euery one must abide in his vocation. neither with our enemies power, nor our owne trouble, but to stand to it, saying, vers. 14. Stand therefore: by which word hee inti­mateth vnto vs diuers duties: first, as in the campe euery man hath his place appointed him, and his proper colours vnder which he is to keep him; so all Christian souldiers haue their stations, that is, their vocations whereunto they are called of God, within the limits whereof they are to containe them­selues: and these are first their generall calling whereby they are intertained into the Church militant, which is Gods campe or armie, where they are to fight vnder the standerd of their captaine Christ: and secondly their speciall callings, whereby there is appointed to euery member of the militant Church, a certaine standing, and particular and proper duties and functions which he is to execute, as it is in the armies of earthly princes. First therefore wee must containe our selues within our generall vocation and station, that is, wee must keepe vs in Gods armie and campe, the Church militant: for as those stragling souldiers who depart from the armie and [Page 48]raunge abroad to forrage, or get some bootie, are easily van­quished by their enemies; so those who depart and make an apostasie from Gods Church, to gaine or retaine their plea­sures and worldly preferments, are easily ouerthrowne, fal­ling into Sathans ambushments. And secondly, euery one is to containe himselfe within the limits of his speciall voca­tion, and to keepe his peculiar standing appointed him by God: for as there is nothing more pernitious to an armie than disorder, when as some intrude themselues into others place, as when the common souldier will be an officer, the Lieutenant Captaine, and the Captaine, Generall of the ar­mie; so nothing is more hurtfull to the Church militant, than when disorderly one vsurpes another place and office, as when the Ministers will be Magistrates, and the Magistrates Ministers, and when the common people vsurpe the office of them both.

Secondly, when as he biddeth vs stand in our places, he re­straineth vs from two extreames: the one, that wee doe not wilfully thrust our selues into the combat of temptations be­fore we be assaulted, and so as it were runne out of our stan­dings to seeke an enemie: and secondly, that when wee are assaulted we doe not flee away, but stand to it valiantly and endure the violence of the assailants. Lastly, he exhorteth vs to watchfulnes and painfull diligence, for we must not drow­sily and securely lay vs downe and giue our selues to sleepe, nor yet sit idlely as though wee had nothing to doe; but wee are to stand vpon our guard, and to watch continually, that wee may alwaies be in readines to withstand the assaults of our enemies; otherwise if wee sleepe in securitie, they will suddenly set vpon vs and surprize vs at vnawares.

CHAP. X. Of the particular parts of the Christian armour: and first of the girdle of veritie.

§. Sect. 1 ANd thus the Apostle hauing taken away all retchlesse securitie and foole-hardines, and also strengthened vs [Page 49]with true valour and Christian fortitude, Of the girdle of veritie. in the next place he describeth the armour of God which wee are to buckle vnto vs. Where first wee are generally to obserue, that wee are not curiously and scrupulously to search out the reason why such and such vertues are likened to these or those peeces of ar­mour: as for example, why he calleth truth a girdle, righte­ousnes a breast-plate, faith a shield, &c. for it was not the A­postles purpose so exactly to fit the similitudes, as may ap­peare 1. Thess. 5.8. where he indifferently ascribeth the name of breast-plate both to faith and charitie, by which here hee vnderstandeth righteousnesse; but onely briefly and gene­rally to shew what vertues and graces of Gods spirit are most necessarie for a Christian, wherewith hee may be enabled to resist his spirituall enemies, continuing his former allegorie taken from warres.

But let vs come to the armour it selfe, which is both de­fensiue and offensiue: the first part is the girdle of veritie. The word here vsed signifieth a broad studded belt vsed in warres in ancient times, wherewith the ioynts of the breast-plate, and that armour which defended the bellie, loynes and thighes were couered. And by this, truth is resembled: where­by some vnderstand the truth of religion and of the doctrine which we professe, others vnderstand hereby truth and vp­rightnes of heart, or the integritie of a good conscience, whereby wee perfourme all duties of religion belonging to God and our neighbour in simplicitie, without all hypocrisie and dissimulation. But because both are notable and necessa­rie parts of our Christian armour; I see no reason why wee may not take it in both senses, VVhat we are to vnderstand by the girdle of veritie. seeing the Apostle doth of purpose set downe vnder these metaphoricall words, the chiefe vertues and graces wherewith wee are to arme our selues against our spirituall enemies. First therfore here is re­quired truth of our religion which we professe: and secondly, that we professe it truly, that is, with vpright & simple hearts.

§ Sect. 2 For the first: That our reli­gion must be grounded on Gods truth. it is the foundation vpon which all other du­ties to God or man are to be built; for if they be not groun­ded on Gods truth, but deuised by mans braine, they are but humane dotages which the Lord will not accept; neither is [Page 50]it to any purpose that wee shew our selues earnest and for­ward in religion, vnlesse it be true and consonant to Gods word. For as the faster that those trauaile which are out of the way, the further they are from their iourneys end; so the more earnest and forward that wee are in trauailing the by­paths of error, the further we are from Gods kingdome: and therefore Sathan careth not greatly whether we be of no re­ligion or of a false religion, whether wee worship no God at all, or a false God, or at least the true God after a false man­ner, whether wee perfourme no dueties vnto God, or such as being not agreeable to Gods truth are abominable vnto him. First then wee must containe all our actions within the compasse of Gods word, and whatsoeuer wee professe and practise, it must haue his ground and warrant from this truth, if wee will be accounted true members of Gods militant Church, 1. Tim 3.15. which is therefore called the pillar of truth, 1. Tim. 3.15. because contemning all errours and doctrines of men, it faithfully keepeth the truth of Gods word. And as souldiers were girt about with that strong and broad studded belt, wherewith their loynes were strengthened, and so enabled to sustaine the fight without wearines; so wee are to compasse our selues about with truth, whereby wee may be strengthe­ned when as we know that we fight in a iust quarrell; neither shall wee easily be deceiued with Sathans temptations and false suggestions, if we be girt about with the girdle of verity. And hereby appeareth the necessitie of this peece of armour: for seeing Sathan is a liar from the beginning, it behooueth vs to be compassed about with truth, that the bright beames thereof may discouer and disperse all the foggie mists of Sa­thans errors and lies.

§ Sect. 3 But it is not sufficient that wee professe the truth, That we must professe the truth, in truth and simplicitie of heart. vnlesse it be in truth, that is, in integritie and simplicitie of heart, with­out all hypocrisie and dissimulation. For how glorious soeuer our profession euen of the true religion be before men, yet it is abominable in the eyes of God, if it be not in truth and from an vpright heart, but counterfeite and hypocriticall. Whatsoeuer duties and good workes we perfourme, though neuer so excellent in thēselues, yet are they not acceptable in [Page 51]Gods sight, if they be not ioyned with integritie and simpli­citie. For example, prayer is a notable part of Gods worship; but if we doe not call vpon God in truth, but with fained and deceitfull lips, that we may haue the praise of men, Matth. 6. our praiers are odious and Pharisaicall, Matth. 6. Thanksgiuing is an ex­cellent dutie, but if with the Pharisie wee giue thankes rather to boast of our gifts, then to shew true thankfulnes to the gi­uer, Luk. 18. we shall not be approoued of God. Giuing of almes is a worke acceptable vnto God, for it is a sacrifice wherewith he is well pleased, Heb. 13.16. Heb. 13.16. but if they be not giuen in simpli­citie of heart, but in hypocrisie, that we may be seene of men, it shall haue the hypocrites reward, Matth. 6. In a word, Matth. 6. this truth and simplicitie of heart is so necessarie, that without it, whatsoeuer we doe it is not regarded; for God is a spirit, Ioh. 4 24. and he will be worshipped in spirit and in truth, Ioh. 4.24. According to that, Iosh. 24.14. Feare the Lord, Iosh. 24.14. and serue him in vprightnes and in truth. Which if wee perfourme, our seruice of God will be acceptable in his sight, though perfourmed in great weak­nes, and mingled with many imperfections: otherwise, though wee offer thousands of rammes, and whole riuers of oyle, that is, omit no outward cost and labour in Gods wor­ship, Mich. 6.7.8. yet will it be abominable in his eyes, Mich. 6.7.8. Let vs therefore with our Sauiour pray vnto God, Ioh. 17.17. that wee may bee sanctified with his truth, that not onely whatsoeuer wee doe may be grounded on Gods truth, but that woe may doe it in truth and vprightnes of heart.

CHAP. XI. Of the breast-plate of righteousnes, and Gospell of peace.

§. Sect. 1 THe second part of our armour is the breast-plate of righteousnes; whereby we are to vnderstand a good conscience, true sanctification and a god­ly life, which also we are to put on according to the example of our grand Captaine Christ. Esa. 59.17. He put on righteousnes as an habergeon, Esa. 59.17. and an helmet of saluation vpon [Page 52]his head. The excellencie of this breast-plate of righ­teousnes. And then shall not Sathans darts pearce vs, so long as we are armed with a good conscience, and a godly and in­nocent life. Yea as long as our breasts and hearts are armed with righteousnes, though our other members fall into sinne, our wounds shall not be mortall: for as the breast-plate doth defend the breast and vitall parts of a souldier, so the studie and holie endeuour of a Christian to liue in righteousnesse and true sanctification, doth so arme his minde, that Sathan cannot deadly wound the heart with any of his temptations. True it is that the Saints doe receiue wounds and foyles, when as Sathan hath drawne them to commit sinne, but they are not wounded at the heart, because they doe not sinne with full consent of will; for they allow not that which they doe, neither doe they what they would, but what they hate, and they delight in the law of God concerning the inner man, Rom. 7.15.22. when the flesh leadeth them captiue to the law of sin. And hence it is that Paul saith he did not transgresse Gods law, Rom. 7.17. 1. Ioh. 3.9. and vers. 6.8. but sinne that dwelled in him, Rom. 7.17. And the A­postle Iohn affirmeth, that they who are borne of God sinne not, 1. Ioh. 3.9. and that they who are in Christ sinne not: and that whosoeuer sinneth is of the diuell, vers. 6.8. Not that Gods chil­dren are exempted from all sinne, but because they sinne not with the full consent and swinge of their will; and when they doe fall, their hearts are defended with the breast-plate of righteousnes, that is, with an holie endeuour and desire of seruing God. Dauid, a man according to Gods owne heart, may be a notable example hereof: for euen after he was in­dued with the knowledge of the truth, and had this godlie endeuour of seruing God, he notwithstanding fell grieuous­ly many times, and was wounded often with Sathans darts; but his wounds were not mortall, neither did they pearce the heart, because he was armed with the breast-plate of righte­ousnes; for he kept Gods law in his heart, and it was sweeter than honey vnto his mouth, Psal. 119. he meditated therein, and sought after it continually, as appeareth Psal. 119. Would we there­fore be preserued from the deadly wounds of Sathans darts of temptation? then let vs studie and labour after true holi­nes, let vs keepe a good conscience; and howsoeuer wee fall [Page 53]often through infirmitie, yet let the heart alwaies be armed with the breast-plate of righteousnes, that is, with an earnest desire and holie endeuour of seruing God; and so shall Sa­than neuer mortally wound vs.

§. Sect. 2 But on the other side, That the lacke of this armour is most perni­cious. if we once lay aside the breast-plate of righteousnes, not so much as endeuouring to serue the Lord in holines of life, but imbrace sinne with full consent of will, we shall lay our breasts open and naked to all Sathans thrusts, yea and as it were put swords in his hands wherewith hee may wound and murther vs: for vntill wee disarme our selues, and put weapons into the hands of Sathan by our sinnes, he cannot hurt vs; as wee may see in the example of our first parents, who whilest they continued in their righ­teousnes and integritie, Sathan could not offer them any vio­lence by assault and force, and therefore he allured them to entertaine a treacherous parley, wherein hauing inticed them to disarme themselues of this breast-plate of righteousnes, by wilfull transgressing Gods commandement, hee inflicted on them deadly wounds, pearcing them through to the verie heart, and so like Ioab whilest he seemed louingly to imbrace them, he did most treacherously stab them.

The consideration whereof should make vs repell most carefully all Sathans temptations, whereby he inticeth vs to sinne; but especially let vs neuer bee allured to put off the breast-plate of righteousnes, and then though Sathan wound our soules with sinne, yet his wounds will not be mortall so long as wee doe not fall into sinne with full consent of will, but through infirmitie; in the meane time loathing the sinne which wee commit, and delighting our selues in the law of God, in respect of the inner man: for though we fall, yet the Lord will raise vs vp by vnfained repentance, so that though sinne dwell in vs, yet shall it neuer raigne in vs.

CHAP. XII. Of the preparation of the Gospell of peace.

§. Sect. 1 THe third part of our Christian armour is, VVhat the Gospell of peace is. that wee haue our feete shod with the preparation of the Gospel of peace; where he alludeth to the custome of souldiers in former times, who going into the field, strong­ly armed their legges and feete with legge-harnesse, war­greaues or buskins, to preserue them from the iniurie of the weather, the pearcing of briars, thornes, and such other things as might hurt them in their way as they marched, and from the violence also of their enemies blowes when they were incountred; for all which vses the Gospell serueth in our spi­rituall warfare: for they who are armed with the true know­ledge thereof, and are assured of the merciful promises there­in contained, they will walke and march valiantly in the waies of godlinesse and Christianitie, though they are full of the briars and thornes of afflictions and persecution; prefer­ring the rebuke of Christ before the riches of Egypt, because they haue an eye to the recompence of reward, which they shall receiue at the end of their iourney. And this maketh them little to regard the foulenes and vnpleasantnes of the way; and though Sathan trouble them in their march, set­ting vpon and assaulting them, yet they easily resist the furie of his temptations, and goe on forward in the profession and practise of Christianitie, if they be armed with the know­ledge of the Gospell of peace; for it is therefore called the Gospell of peace, Luk. 10.5. because it bringeth peace to our soules, not onely as it is the ambassage of God, whereby wee being reconciled vnto God, Rom. 10.15. Luk. 1.7.9. haue peace with him, from the assu­rance whereof we haue the peace of conscience, but also be­cause if we be armed therewith, we shall obtaine a finall vic­torie ouer our spirituall enemies, after which shall follow euerlasting peace, which shall not so much as be disturbed with the attempts of any enemies.

§. Sect. 2 But it is not sufficient that we know and beleeue this Gos­pell [Page 55]of peace, vnlesse we be alwaies prepared to make confes­sion and profession therof, though thereby we incurre world­ly shame, losses, afflictions and persecution. And this the A­postle signifieth, VVhat it is to be prepared with this Gos­pell. by telling vs that our feete must be shod with the preparation of the Gospell of peace; that is, as those who are well shod are in readines to goe through rough and vnpleasant waies: so those that are indued with the know­ledge of the Gospell, must alwaies be in readines to make profession thereof in the middest of affliction and persecu­tion. For as with the heart man beleeueth vnto righteousnes, Rom. 10.10. so with the mouth he must confesse vnto saluation, Rom. 10.10. And this is that which the Apostle Peter requireth of vs, 1. Pet. 3.15. 1. Epist. 3.15. That we doe not onely sanctifie the Lord in our hearts, but also that we be readie alwaies to giue an answere to euery man that asketh vs a reason of the hope that is in vs.

But if we lay aside this armour, we shal be as vnfit to trauell in the afflicted way which leadeth to Gods kingdome, as those souldiers who are barefoote be vnfit to march through waies which are full of briars and thornes; neither shall wee be readie to make confession and profession of our faith in the time of persecution and trouble, but rather to slide backe into a generall apostasie from all religion, vnlesse we be con­firmed and comforted with the sweete promises of the Gos­pell, made to those who suffer affliction for Christs sake, namely, that if we confesse him before men, Matth. 10.32. Mark. 8.35. he will confesse vs be­fore his father in heauen, Matth. 10.32. That whosoeuer shall lose his life for Christs sake and the Gospels, shall saue it, Mark. 8.35. That whosoeuer shall forsake houses, or brethren, or sisters, Matth. 19.29. or fa­ther or mother, or wife and children, or lands for his names sake, shall receiue an hundred fold more, and shall inherit euerlasting life, Matth. 19.29.

CHAP. XIII. Of the shield of faith.

§. Sect. 1 THe fourth peece of the Christian armour which the A­postle exhorteth vs aboue all to put on, is the shield of faith, which of all other parts is most necessarie, because how [Page 56]weake soeuer it be in it selfe, yet it doth defend and protect vs against all the temptations of Sathan; for he that putteth on faith, doth put on Iesus Christ also, it being a propertie in­separable of faith, to applie vnto vs Christ Iesus and all his benefits, that is, his merits and righteousnes, and euerlasting life it selfe. And this will be not onely a glorious garment to couer our deformitie out of Gods sight, to preserue vs from the heate of Gods wrath, and to obtaine the euerlasting bles­sing of our heauenly father, but also it is armour of proofe to defend vs from the violent assaults of our spirituall enemies. Let vs therefore take vnto vs the shield of faith, that wee may also put on the Lord Iesus Christ, Rom. 13.14. as the Apostle exhorteth vs, Rom. 13.14. for hauing him wee shall want nothing, which may either defend our selues or offend our enemies; the Lord himselfe will be our shield and buckler, and therefore it will be impossible for our foes to preuaile against vs.

What is meant by quenching Sathans firie darts.But let vs consider further of the excellencie and necessitie of this shield of faith, which appeareth by the vertue there­of, in repelling all the firie darts of Sathan. The Apostle saith, that thereby wee may quench his firie darts, alluding to the custome of souldiers in ancient time, who malitiously poy­soned their darts, whereby the bodies of those who were wounded were so inflamed, that they could hardly be cured, or eased of their raging and burning paine. And such darts are all Sathans temptations, whereby wee are wounded with sinne; for if they bee not repelled and quenched with the shield of faith, they will inflame our lusts to sinne, and one sinne will inflame our hearts to another, till there be kindled in vs a world of wickednesse. And this wee may see in the ex­ample of Dauid, who after that he gaue himselfe to idlenesse and sloth, and so was pearced with one of Sathans firie darts, it presently inflamed his heart to commit adulterie, and ha­uing giuen place to that, hee was prouoked to murther; so that if wee admit one of these firie darts, they will inflame vs to receiue another, and so our burning wounds will torment our consciences, and most hardly admit of any cure.

And therefore it behooueth vs to take vnto vs the shield of faith, whereby we may quench these firie darts. But why [Page 57]doth the Apostle vse this improper speech, seeing the shield doth not quench, but repell the darts that beate vpon it? I answere, partly to shew the nature of our enemies tempta­tions, namely, that they are firie, mortall, raging, and perni­tious (as before I said) and partly to set foorth a double ver­tue of faith; for first thereby wee repell and beate backe his temptations, and so resist him stedfastly in the faith, 1. Pet. 5.9. as the A­postle speaketh, 1. Pet. 5.9. And secondly, if Sathans darts haue pearced and wounded vs, faith also doth coole the scorching heate of sinne, by applying vnto vs the precious baulme of Christs blood, so that our wounds are not mortall vnto vs, though mortall in themselues, if they were not cured by this soueraigne salue of sinne, which being applied by faith, doth ease the burning torments of our euill consciences, and pre­serueth vs from all danger of death. The first of these vertues is signified hereby, in that he calleth faith a shield, which re­pelleth Sathans temptations, as the shield doth the darts that are cast against it: the second by the word (quenching) name­ly, that as water quencheth the fire, so faith quencheth the firie darts of Sathans temptations, as is aforesaid.

VVhy Sathan is called the wicked one.Lastly, wee are to note that he calleth Sathan the wicked one, to shew vnto vs that hee is the father and author of all wickednesse and sinne, both by sinning himselfe, and prouo­king others to sinne by his temptations. And therefore he is called the wicked or euill one both here and Matth. 6.13. But deliuer vs from the euill one. Matth. 6.13. and 13.38. Ioh. 8.44. So Matth. 13.38. The tares are the children of the wicked one, as also Ioh. 8.44.

CHAP. XIIII. Of the helmet of saluation.

THe fift peece of our Christian armour is the hel­met of saluation, which is so called by a meto­nymie of the effect, because it bringeth salua­tion to them that weare it, Esa. 59.17. Rom. 8.24. 1. Thess. 5.8. for we are saued by hope, as it is Rom. 8.24. which we are to vnder­stand by the helmet of saluation, as appeareth 1. Thess. 5.8. [Page 58]where he exhorteth vs to put on the hope of saluation for an helmet. Hope, the hel­met of salua­tion. As therefore souldiers when they goe into the field put on their helmet, that thereby they may defend their head, which is their chiefe part, from the cruell blowes of the enemie; so we being to fight the spirituall battaile, must put on hope both of victorie, and the glorious crowne belong­ing thereunto, and so shall wee neuer turne our backes when wee are assaulted, seeing by the Lords assistance we doe assu­redly hope for victorie, and through his mercie and the me­rits of Christ do expect after our combat is finished, the gar­land of euerlasting happines, promised to all that ouercome. For though Sathan assault vs on the one side, by offering vn­to vs the riches, honours and pleasures of the world, that thereby he may intice vs to sinne, and so yeeld our selues his captiues, he shall not preuaile against vs, if we be armed with this helmet of saluation: for as no man in his right wits would sell his certaine interest vnto a goodly inheritance for a bright shining counter; so much lesse will any man, who is not starke mad, sell his assured hope of the eternall kingdom of glorie, by yeelding himselfe the slaue of sinne and Sathan, to purchase for the present the worlds counterfaite shining excellencies, which are in truth but mutable, or at least mo­mentanie vanities. And though he assault vs on the other side with afflictions, Act. 28.20. crosses and persecutions as he did Paul, yet wee will with him, for the hope of Israel, be content to bee bound in the chaines of miserie and affliction. For the hea­uiest crosse will seeme tolerable, yea an easie yoke and a light burthen, 2 Cor. 4.17. to those who doe expect and hope for a farre most excellent and an eternall waight of glorie; neither can the straight way and the narrow gate discourage those, that in the end of their iourney assuredly expect a palace of pleasure and neuer fading felicitie. But on the other side, if we doe not put on this helmet, wee shall not dare to lift vp our heads in the day of battaile: for as those who are encouraged with hope of victorie and the spoyle ensuing, doe fight valiantly; so those who are quite forsaken of hope, doe forsake also the field, and casting downe their armour and weapons, doe ei­ther runne away, or cowardly yeeld vnto the enemie.

CHAP. XV. Of the sword of the spirit.

§. Sect. 1 Of the sword of the spirit. ANd so much for the defensiue armour which wee must put on; that which followeth is both de­fensiue and offensiue, fit to defend our selues, and repell and foyle the enemie. The first is the sword of the spirit, the word of God. This the Apostle calleth the sword of the spirit, because it is a spirituall and not a carnall weapon, which the spirit of God himself hath as it were tem­pered, made, sharpened, and put into our hands, to repell our spirituall enemies whensoeuer they assault vs. If therefore we would defend our selues and driue backe Sathan, wee must not onely buckle vnto vs the defensiue armour before spo­ken of (for he that standeth altogether vpon defence, stan­deth vpon no defence) but wee must take vnto vs the sword of the spirit, wherewith we may repell and deadly wound our spirituall enemies. Wherein we are to imitate the example of our chiefe Captaine Iesus Christ, who though he was able to haue confuted Sathan by other arguments, or to haue con­founded him by the omnipotent power of his deitie, Matth. 4. yet as he suffered himselfe to be tempted in all things like vnto vs, so he vsed also the same weapons, which he hath appointed vs to vse in this spirituall combat of temptations, to the end that we might be taught how to handle them, hauing his ex­ample for our imitation, and also may conceiue assured hope of victorie, considering that our Captaine subdued Sathan with the selfesame weapons.

§. Sect. 2 Whensoeuer therefore wee are assaulted by Sathan, let vs draw out the sword of the spirit, That the sword of the spirit is a most fit wea­pon to repell Sathans temp­tations. that wee may defend our selues, and giue him the foyle, as being the most fit weapon for this purpose: for if Sathan seeke to blind the eyes of our vnderstanding with ignorance, that thereby hee may leade vs as it were hoodwinkt into sinne, the word of God is a lanthorne to our feete, and a light vnto our pathes to disco­uer Sathans darke illusions and secret ambushments, and to [Page 60]guide our feete in the way of peace. If he seeke to deceiue vs with his lies, and to seduce vs into errors; the word of God is the touchstone of truth, by which wee discerne the pure golden veritie from the drossie conceits of humane inuen­tions; and the subtill delusions of Sathans probable false­hoods, from the vndoubted certaintie of Gods infallible truth. If he transforme himselfe into an angell of light, Gods word doth pull off his vizard, and maketh him appeare in his owne likenes: if he come vpon vs like a roring lion to de­uoure vs, it protecteth vs from danger, and maketh vs strong enough to withstand his violence. Seeing therefore this wea­pon is so excellent, let vs most highly esteeme it, and manful­ly vse it whensoeuer Sathan doth assault vs and tempt vs vnto sinne. How we are to vse the sword of the spirit in the conflict of temptations. For example, when he inticing vs to commit sinne, doth extenuate and mince it as though it were but a May-game and a tricke of youth which God regardeth not; let vs draw out the sword of the spirit, saying, it is written, that all they are accursed who continue not in all that is written in the booke of the law to doe it, Galat. 3 10. Rom. 8.8. Gal. 3.10. that they who liue ac­cording to the flesh, cannot please God, Rom. 8.8. that the burthen of sinne cannot be light, seeing it pressed out of Christ himselfe a bloudie sweate, &c.

On the other side, if hee aggrauate the hainousnes of our sins, to the end hee may draw vs into despaire of Gods mer­cie; let vs say, Ezec. 18.23.32 it is written, I will not the death of a sinner (saith the Lord) but that he repent and liue, Ezech. 18.23.32. And, that Iesus Christ came into the world to saue sinners, 1. Tim. 1.15. Matth. 9.13. 1. Tim. 1.15. And that he came not to call the righteous, but sinners to repentance, Matth. 9.13. Ioh. 3.16. If he tempt vs to the loue of the world, and to the seruice of this vnrighteous Mammon; let vs answer him, Matth. 6.24. that it is impossible to serue two masters of such contrarie disposition, as it is written Matth. 6.24. That if wee loue the world, 1. Ioh. 2.15. Iam. 4.4. the loue of the father abideth not in vs, 1. Ioh. 2.15. That the amitie of the world is enmitie against God, Iam. 4.4.

Contrariwise, if renouncing the world, and endeuouring to serue the Lord in vprightnes and in truth, hee seeke to draw vs from our integritie, by threatning afflictions and persecution; wee are to strengthen our selues and resist him [Page 61]with the sword of the spirit, remembring that they are blessed which suffer persecution for righteousnes sake, Matth. 5.10. 1. Tim. 3.12. for theirs is the kingdō of heauen, Mat. 5.10. That all that will liue godly in Christ Iesus shall suffer persecutiō, 1. Tim. 3.12. That whosoeuer loseth a­ny thing for Christs sake, Matth. 19.29. shall receiue in recompence an hundreth fold more, and haue euerlasting life to boote, Matth. 19.29.

If he tempt vs to the neglect of Gods word, wee are to tell him, that all Christs sheepe heare his voyce and follow him, Ioh. 10.27. Ioh. 8.47. Ioh. 10.27. That whosoeuer is of God heareth Gods words, Ioh. 8.47. that they who know God heare his ministers, whereas he that is not of God heareth them not, 1. Ioh. 4.6. And if he ob­iect that wee cannot heare it without great labour and cost, wee are to remember, that whosoeuer is a wise Merchant fit for the kingdome of God, will rather sell all he hath to buy this precious pearle, than be without it, Matth. 13.44, 45, 46. Mat. 13.44.45.

On the other side, if he tempt vs to content our selues with the bare hearing thereof, neglecting obedience thereunto, we are to tell him that not the hearers of the word, Rom. 2.13. but the doers thereof shall be iustified, Rom. 2.13. that they who are hearers of the word and not doers also, doe deceiue themselues, Iam. 1.22. if they thinke hereby to haue any assurance of eternall life, Iam. 1.22. That not euery one who saith Lord, Lord, (that is, Matth. 7.21. maketh a goodly profession of religion) shall enter into the kingdome of heauen, but he that doth the will of the father who is in heauen. Matth. 7.21.

So when he tempteth vs to pride, wee are to say vnto him, Sathan I may not yeeld vnto thy temptation, for it is writ­ten; God resisteth the proude, but giueth his grace to the humble, 1. Pet. 5.5. 1. Pet. 5.5. If he tempt vs to couetousnes, we are to resist him, saying, it is written, 1. Tim. 6.10. that the desire of money is the roote of all euill, 1. Tim. 6.10. If to carking care, wee are to tell him, that the Apostle exhorteth vs to cast all our care on the Lord, for he careth for vs, 1. Pet. 5.7. 1. Pet. 5.7. If to vnthriftie mispending of Gods gifts, and carelesse consuming of our estates, wee are to tell him, that he that prouideth not for his familie, 1. Tim. 5.8. is worse than an Infidell, 1. Tim. 5.8.

§. Sect. 3 And thus may we repell the violence of all Sathans temp­tations and giue him the soyle, if wee will take vnto vs the [Page 62]sword of the spirit, That it behoo­ueth vs to be skilfull in handling the sword of the spirit. and skilfully vse the same in the fight; for it is not sufficient that we haue this sword lying by vs, nor to be able to shew the goodnes thereof in discourse, if in the meane time we neuer draw it out to fight the spirituall com­bat, but let it rust in the scabberd; but we must alwaies haue it readie for the combat, and (as it were) naked in our hands, that wee may strike home, and cut off all the temptations of Sathan, and the lusts of our owne flesh when they doe assault vs. And to this end we must be skilfull in the vse thereof: for though a man haue an excellent weapon, yet if he know not how to vse it, it will little helpe him either to defend himselfe or offend his enemie: so if a man haue this two edged sword of Gods word, and haue no skill to rule it, he will strike flat­long and not cut, and sometime wound himselfe in stead of hurting his enemie; yea so politike a warriour is Sathan, a­gainst whom we fight, that if wee be not skilfull in the vse of this sword, he will turne the edge and point thereof against our selues, and so in stead of defending vs, it will, like the sword of Goliah, be readie for the enemie to cut off our owne head. And therefore it behooueth vs to come into Gods schoole continually, that there we may learne how to vse and handle this sword of Gods word so cunningly, that wee may resist Sathan in all his assaults, and giue him no aduantage in the fight. Otherwise he will vse it to our own ouerthrow; for if hee durst fight against our Sauiour Christ with his owne weapon the word of God, whose knowledge was exquisite and without measure, saying, It is written; how much more busie will he be in vsing it against vs, who haue not attained vnto the least part of his skill?

The folly of those who neg­lect this spiri­tuall weapon.Whereby appeareth first the carnall retchlesnesse of many men, who, as though there were no enemie to assault them, haue not this weapon in their houses at all, or if they haue, yet they bestow more time in prophane exercises, than in studie how to vse the sword of the spirit for their owne de­fence; or at least trusting to their owne skill as sufficient in it selfe, they seldome come to the Lords schoole, where they might learne to vse the weapon of Gods word for their best aduantage.

Secondly, hereby appeareth the wicked practise of the enemies of Gods truth, who take from Gods people this sword of the spirit, which the Lord hath giuen vnto all for their defence. Neither doth the Apostle in this place exhort onely the Clergie to take this weapon, but all Christians whatsoeuer, who are assaulted with their spirituall enemies: but they notwithstanding conspiring with Sathan to worke the ouerthrow of Gods Church, depriue them of the vse of the sword of the spirit, the word of God, and so betray them into the power of Sathan, being able to make no resistance, when their chiefe weapon is taken from them.

CHAP. XVI. Of Prayer.

§. Sect. 1 THe last and chiefe meanes wherby we may both defend our selues and offend our enemie, Eph. 6.18. That prayer is the meanes of obtaining Gods assistance, and the rest of the spirituall ar­mour. is feruent and effectual prayer, which the Apostle exhorteth vs to vse, Eph. 6.18. And pray alwaies with &c. The necessitie and profit of which ex­ercise is exceeding great in this spirituall combat, because thereby we doe obtaine all our strength to fight, and victorie also ouer our enemies. For first wee cannot endure the least assault of Sathan by our owne strength, vnlesse wee be armed with the power of Gods might, as before I haue shewed. And the Lords assistance, whereby onely we can ouercome, is ob­tained by earnest and effectuall prayer, according to that Psal. 50.15. Call vpon me in the day of trouble; Psal. 50.15. so will I deliuer thee, and thou shalt glorifie me. And our Sauiour prescribeth vs this meanes to free our selues from temptation, or at least from being ouercome by them, by crauing the Lords assi­stance, saying, Leade vs not into temptation, Matth. 6.13. but deliuer vs from euill, Matth. 6.13. So hee exhorteth his disciples vnto prayer, least they should enter into temptation. Luk. 22.40. Luk. 22.40, 46.

Secondly, we cannot obtaine the spirituall armour (before described) by any meanes of our owne, but those graces of Gods spirit are his gifts, from whom euery good and perfect [Page 64]gift descendeth, Iam. 1.17. Iam. 1.17. and therefore are to be begged at his hands by earnest and effectuall prayer, we hauing his gra­cious promise, Matth. 7.7. that if we aske we shall receiue, Math. 7.7. And our Sauiour hath assured vs, that whatsoeuer wee aske the fa­ther in his name, Ioh. 16.23. he will giue it vs, Ioh. 16.23. And to this his promise he addeth his commandement in the verse follow­ing, saying, Vers. 24. Luk. 11.13. Aske and you shall receiue. Yea, if we doe but tru­ly desire the holy Ghost, the Father will giue him vnto vs, Luk. 11.13. And hee commeth not alone, but bringeth with him our spirituall armour, euen all his graces fit for to arme vs in the spirituall combat, against all the assaults of Sathan and his assistants.

§. Sect. 2 But whereas these graces are in this life but weake and im­perfect in vs; The rest of the spirituall ar­mour is not suf­ficient without prayer. our truth being mixt with will-worship and hy­pocrisie, the puritie of our conscience being stained with our corruption; our knowledge of the Gospell but in part, and shadowed with the vaile of ignorance; our faith mixt with doubting, and weakened with incredulitie; our hope shaken from our anker-hold, when the promises of God are delaied; and whereas we also are vnskilfull to vse this spiritual armour for our best aduantage; therefore it behooueth vs after wee haue armed our selues at all points, not to trust altogether in our armour, but to haue our recourse vnto our grand Cap­taine Christ Iesus, acknowledging our owne weakenesse, and desiring his aide and assistance, that being armed with his power, we may obtaine a glorious victorie ouer our spirituall enemies. And as Moses ioyned with Iosuahs sword his owne effectual prayer, which was of farre greater efficacie; for when he held vp his hands in prayer, Israel preuailed; but when he fainted, Amaleck had the vpper hand: so wee being to fight against the spirituall Amalekites, are not wholie to trust in our spirituall weapons, but we are to implore continually the Lords assistance by heartie prayer, assuring our selues that if we lift vp our hands and hearts vnto God, we shal in the end obtaine a full victorie; but if we faint, the spirituall Amaleck will preuaile against vs. Whilest our mindes lie groueling on the earth, it is an easie matter for these spirituall wickednesses to ouercome vs, seeing they fight against vs from high pla­ces; [Page 65]but if wee lift vp our hearts in prayer vnto God, our mindes and soules shall be as it were transported into hea­uen, which is a tower of strength, into which our spirituall e­nemies cannot approch. Whensoeuer therefore wee are as­saulted by Sathan, let vs lift vp our soules into heauen by effectuall prayer, and so we shall be out of his reach.

§. Sect. 3 Now that our prayers may bee effectuall, there are diuers conditions and properties required in them by the Apostle in this place. First, that wee pray continually, Luk. 18.1. 1. Thess. 5.17. The properties required in prayer. which also our Sauiour Christ enioyneth vs, Luk. 18.1. And Paul also 1. Thess. 5.17. not that wee must neglect all other exercises and doe nothing but pray; for there is a time to heare the word, to do the workes of mercie and of our callings; but his meaning is that we be alwaies readie to pray vpon all good occasions: especially in the time of temptation this dutie is required, according to that Psal. 50.15. Psal. 50.15. And therefore the Apostle saith not, that wee must pray [...], in euery particular time and season, but [...], in euery fit time when iust occa­sion and opportunitie is offered. Seeing therefore in the time of temptation we doe especially need the Lords helpe; ther­fore, that aboue al other is the opportune and conuenient time wherein we are to implore the Lords assistance. Where by the way the stinted prayers of the popish rabble, which they restraine to set houres is confuted, for the Apostle wil­leth vs alwaies to be in readines when any fit occasion is of­fered.

The second thing required, is, that wee pray with all man­ner of prayers and supplication. The former word here vsed is [...], which signifieth the earnest desiring of any good thing: the other is [...], which is the deprecation of some euill; so that whether wee want any thing that is good, or would be deliuered from any thing which is euill, wee must haue recourse vnto God by prayer, that we may obtaine the one and auoide the other; but more especially when we feele the want or weaknes of any part of the spirituall armour, the graces of Gods spirit, wee are to begge them at Gods hand, that so wee may be enabled to stand in the encounter; and when wee apprehend the extreame malice, ioyned with the [Page 66]great power and cunning policie of our spirituall enemies, wee are earnestly to pray that the Lord will not leade vs into temptation; or if he doe, yet that he will not suffer vs to fall therein and to be ouerthrowne. And these our prayers must not onely be publike in the Church, but also priuate in our chambers; neither must wee be alwaies begging these bene­fits at Gods hand, but hauing obtained them, we must be as readie to giue him thankes, and to ascribe the glorie of all vnto him, who is the author and bestower of all vertue and grace which is in vs; and so calling vpon God with all man­ner of prayer, he will be continually readie to assist vs in our spirituall combat.

The third thing required, is, that we pray in or by the spi­rit, for the word here vsed may signifie both. First therefore we must pray in the spirit; to which is required first that we pray with vnderstanding; in which respect the ignorant Papists offend, who pray in an vnknowne tongue; and the ignorant Protestants also, who though they pray in their owne lan­guage, yet know not the sense and meaning of that they speake.

Secondly, that we pray with attentiue mindes, ioyning our hearts with our tongues, and thoughts with words, to which is opposed the prayer of the lippes alone, when as wee draw neere vnto God with our mouthes, our hearts in the meane time being farre from him, Esa. 29.13. as it is Esa. 29.13. Which kinde of prayer is odious and abominable vnto God: for what more grosse discord than when the tongue and heart disagree from one another, which should be tuned in vnisone? And as the carcasse being seuered from the soule is presently corrupt and stinketh; so the prayer of the lips being seuered from the prayer of the heart, which is the life and soule of it, is but a dead carcasse of prayer, and stinketh in Gods nostrels.

Thirdly, that we pray with a pure conscience and faith vn­fained, lifting vp pure hands to God, 1. Tim. 2.8. without wrath or doubting, as it is 1. Tim. 2.8. to which is opposed prayer proceeding from a polluted conscience, when as men liue in their sinnes without any true sorrow for those which are past, or any sin­cere purpose to forsake them in the time to come; which [Page 67]prayers must needes proceede from an heart full of incredu­litie, seeing they haue no promise in the word whereupon they may ground their faith: nay, contrariwise it is said, that God heareth not sinners, Ioh. 9.31. that is, Ioh. 9.31. such as go on in their sinnes without repentance, hauing no purpose of heart to leaue and forsake them.

And thus you see what it is to pray in the spirit, which wee cannot perfourme, vnlesse we pray through and by the spirit of God, which helpeth our infirmities, and teacheth vs to pray as wee ought, yea it selfe maketh request for vs with sighes which cannot be expressed, Rom. 8 26. §. Sect. 4. Of watchfulnes Matth. 26. as it is Rom. 8.26.

The fourth thing required is watchfulnes; which dutie is required ioyntly with prayer in many places. Our Sauiour three times ioyneth them together, saying, Watch and pray that ye enter not into temptation, Matth. 26. And the Apostle Peter 1. Epist 4.7. saith, Now the end of all things is at hand: 1. Pet. 4.7. Be ye therefore sober and watching vnto prayer. As though hee should say, your enemie the diuell as a roring lion walketh about, seeking whom he may deuoure, and therefore it be­hooueth you at all times like valiant and carefull souldiers, who are still in daunger to be assaulted by their enemies, to be sober and watch, 1. Pet 5.8. as it is 1. Pet. 5.8. but now more especial­ly seeing the end of all things is at hand, for Sathan knowing that his time is but short, will redouble all his forces to work our destruction, euen as souldiers will most fiercely assault a town, when as they cannot long lie at the siege, either by rea­son of winter drawing on, or the approching of new forces to relieue the towne or raise the siege. Seeing therefore Sathan redoubleth his force and care in working our destruction, let vs redouble our care and watchfulnes in seeking to preuent his force and malice. For if Sathan watch continually that he may murther vs, shall not wee be watchfull in withstanding his assaults? He is continually in armes to ouerthrow vs, and shall not wee watch night and day in our Christian armour, that we may defeate his forces and obtaine victorie?

Now this our watchfulnes is partly of the bodie, and part­ly of the soule. The bodily watching is the abstaining from naturall sleepe, to the end that wee may giue our selues vnto [Page 68]prayer; Psal. 6.6. Psal. 88.1. when as with Dauid we water our couch with teares, Psal. 6.6. and call vpon God not onely in the day, but in the night also, as it is Psal. 88.1. And whē as euen at midnight we rouze vp our selues to giue thankes vnto God for his mercie and benefits, Psal. 119.62. as it is Psal. 119.62. The watchfulnes of the soule is when as wee doe not sleepe in our sinnes, being rocked in the cradle of carnall securitie, but shake off our drowsines by vnfained repentance, rising vp to newnes of life. And to this watchfulnes the Apostle exhorteth vs Eph. 5.14. Awake thou that sleepest, Eph. 5.14. and stand vp from the dead, and Christ shall giue thee light, &c. for wee are dead in our sinnes, till Christ by his spirit mortifie them and reuiue vs, Eph. 2.1. raising vs vp to newnes of life, as it is Eph. 2.1. Though therefore wee take our rest and sleepe in that measure which nature requireth, 1. Thess. 5.6. yet let vs not sleepe as doe other, (to wit, in carnall securitie) but let vs watch and be sober, as it is 1. Thess. 5.6. because in this respect it is time that we should arise from sleepe, for the darke night of ignorance is past; and the bright sun-shine day of the Gospel is come, Rom. 13.12. &c. let vs therefore cast away the workes of darknes, and let vs put on the armour of light: So that we walke honestly as in the day: not in gluttony and drunkennes, neither in chambering and wantonnesse, nor in strife and enuying: but putting on the Lord Ie­sus Christ, taking no thought for the flesh, to fulfill the lusts there­of, as it is Rom. 13.12, 13, 14.

And this is the Christian watch which we are to ioyne with prayer: but as I would not haue vs put our whole confidence in the spirituall armour, so much lesse in our owne care and watchfulnes; for wee must relie our selues vpon God onely, desiring him to watch ouer vs while we sleepe; but yet with the Lords assistance wee must ioyne our endeuour, and not drowsily and sleepely receiue his aide: and as the godly hus­bandman expecteth the fruites of the earth from the blessing of God, and yet notwithstanding vseth all paines, care and diligence in plowing, harrowing and sowing his ground; so we are to seeke deliuerance from the force and malice of our spirituall enemies of God alone, but yet wee are to ioyne our good endeuour carefully and diligently, vsing all the good meanes which are ordained of God for this purpose.

§. Sect. 5 The fift thing required is perseuerance in prayer: Of perseue­rance in praier. for it is not sufficient to pray earnestly and feruently for a spirt, but we must continue therein, expecting the Lords leisure. And vnto this we are exhorted Rom. 12.12. continuing in prayer. Rom. 12.12. So the Prophet Dauid perswadeth to expect and waite for the Lord, Psal. 27.14. and to bee strong in continuing constantlie in our course, and then in the end God will comfort our hearts, Psal. 27.14. And the Apostle Paul willeth vs to pray incessant­ly, 1. Thess. 5.17. like importunate suiters who will haue no nay, though they receiue many denials. To this dutie our Sauiour encou­rageth vs by the parable of the vnrighteous Iudge, who though hee neither cared for man nor feared God, Luk. 18.1. yet was moued through importunitie to do the poore widow iustice; and therefore our heauenly father will much more graunt the importunate suites of his elect, VVhy the Lord delaieth to graunt the pe­titions of his children. especially hauing bound himselfe thereunto by his most gracious promises. True it is that the Lord doth many times deferre to graunt the prayers of his children, as though he heard or regarded them not; when as in truth he neuer delayeth any of their lawfull suites, vnlesse it be to this end that hee may thereby either conuay vnto them greater benefits than they desire, as when hee giueth spirituall graces in stead of earthly benefits; or els that thereby he may moue them to pray more feruently, and so exercise and increase their faith, hope and patience; or that he may shew these his graces to the praise of his glorie who hath bestowed them, both to others and the parties them­selues; or that hee may moue vs more thankfully to receiue and highly to esteeme his benefits, after by long suite wee haue obtained them, which wee would not so greatly regard if he bestowed them at the first motion. A notable example hereof we haue in the Canaanitish woman, both for our com­fort and imitation, Matth. 15. Matth. 15. To whose prayers our Sauiour Christ gaue (as it seemed) no eare; and when he did take no­tice of her suite he giueth her a double repulse, first by telling her that he was sent onely to the lost sheepe of the house of Israel; and when this would not moue her to surcease her suite, he vseth a more bitter deniall, telling her that it was not fit to take the childrens bread and to cast it to whelpes: but [Page 70]when she was not hereby discouraged, nor her faith extin­guished, but rather of a sparke increased to a great flame, at the last she doth not onely receiue what she desired, but also was sent away with great commendation. But wherefore did not our Sauiour graunt her petition at the first hearing? Sure­ly not that he grudged her her suite, or was loth to entertaine it, but to the end that he might make her more earnestly im­plore his helpe, and manifest to all the world her singular faith; and lastly, that she might be an example to vs for our imitation, both to encourage vs in asking of God the supplie of our wants, and also to perseuere in prayer, though at the first God seemeth not to regard vs, yea though wee receiue diuers repulses and many discouragements: which if we per­fourme wee shall haue a notable testimonie of a true faith, when as we can patiently abide the Lords leisure, though hee doe deferre his helpe, Esa. 28.16. for he that beleeueth, will not make haste, as it is Esa. 28.16. and in the end wee shall be sure to obtaine our godly and honest desires, if not as we would, yet as it shal be most for our good, and withall eternall blessednes. For the Lord is the God of iudgement; and blessed are all they that waite for him, Esa. 30.18. as it is Esa. 30.18.

When therefore we are assaulted by our spiritual enemies, and readie to faint in the combat of temptations, let vs call vpon the Lord for his assistance, that wee may be freed from danger and deliuered from them; and if the Lord doe seeme to deferre his helpe, and suffer vs still to beare the brunt of the battaile, after wee haue many times implored his assi­stance, yet let vs not be discouraged, but constantly perseuere in prayer, assuring our selues that the Lord will either free vs from the temptation, or els giue vs strength to endure and ouercome it: for hee hath promised that he will not suffer vs to be tempted aboue our power, but that he will giue a good issue to the temptation that wee may be able to beare it, and he is faithfull and true of his word: 1. Cor. 10.13. as it is 1. Cor. 10.13. It may be that the Lord wil not quite free vs from the skirmish of temptation, though we haue often desired it of him, either because he would further trie our Christian valour, and exer­cise our faith, or restraine vs from sinne, especially spirituall [Page 71]pride, to which wee are too too subiect; as wee may see in the example of Paul, who being buffeted by the messenger of Sathan, besought the Lord thrice that he might depart from him: but the Lord answered, that his grace which he bestow­ed on him was sufficient, and that his power was made mani­fest in the Apostles weaknes, as appeareth 2. Cor. 12.8, 9. 1. Cor. 12.8.9. Now the cause why the Lord would not altogether release him, was, that he might be humbled hereby, the pricke of the flesh letting out the winde of vaine glorie, which would haue puf­fed him vp, by reason of the multitude of reuelations which hee had receiued. Let vs not therefore send for the Lords assistance (as it were) by poste; and prescribe the Lord a time with the Bethulians, wherein if we be not relieued we will faint and cowardly yeeld: for that which the Prophet speaketh from the Lord concerning the vision, may fitly bee spoken of the Lords aide and helpe; Though it tarie, watch; Hab. 2.3. for it shall surely come and not stay, Habac. 2.3.

§. Sect. 6 The last thing required in our prayers, is, Prayer to be made for all the Saints. that wee doe not onely pray for our selues, but also for all the Saints. For wee are fellow members of the same bodie, wee are fellow soul­diers which fight vnder the same Captaine Iesus Christ, and consequently their victorie is our victorie, and their foyles are our foyles. As therefore souldiers do not only stand vpon their seuerall guards, but ioyne their forces together, where­by it commeth to passe, that they who being scattered might easily be ouercome, hauing vnited their forces are vnresist­able; so wee are not onely to stand vpon our owne defence, but to ioyne in prayer with the whole Church militant, and then shall not our spirituall enemies stand against vs: for of the praier of one righteous man auaileth much, Iam. 5.16. being feruent and effectuall; of what efficacie and power are the prayers of all the righteous ioyned together?

No armour ap­pointed for the backe.And thus haue I described the Christian armour, which e­uery man is to put on before hee enter into the combat with our spirituall enemies: amongst all which there is not any peece appointed for the backe, to note vnto vs that wee must neuer retire, but manfully stand to it euen in the face of our enemie. For if wee resist Sathan, he will flee from vs, Iam. 4.7. Iam. 4.7. [Page 72]but if we giue ground and betake our selues to flight, he will pursue vs swiftly and deadly wound vs; for wee haue no ar­mour on the backe to defend vs from the violence of his blowes, neither will the Lord protect such faint-hearted co­wards as runne away from his standerd, not daring to trust and relie vpon his almightie power and neuer failing assis­tance, which he hath promised to all that fight his battailes. Seeing therefore there is no safetie in flight, and assured vic­torie to those that faint not but endure the brunt of the skir­mish vnto the end, let vs manfully stand vpon our guard, nei­ther fleeing nor yeelding to our spirituall enemies; for where can wee be more safe, than vnder the Lords standerd? where can we be more honourably imployed, than in fighting his battailes? how can our state be more dangerous, than when we flee and Sathan pursueth vs? how can it be more despe­rate, than when wee yeeld our selues captiue to Sathan to be bound in the fetters of sinne, vntill the sentence of condem­nation be pronounced on vs in the general sessions at the day of Christs appearing?

CHAP. XVII. Of Sathans stratagems.

§. Sect. 1 ANd so much concerning our spirituall armour, as also our preparation to the spirituall warfare; now we are to speake of the battaile it selfe: where first we are to consider of Sathans stratagems, and the manner of his fight; and secondly, of the speciall conflicts or temptations wherewith he assaileth vs. Concerning Sathans stratagems, wee are to know that they are many and dange­rous; with which he will easily circumuent and ouerthrow vs, if wee doe not carefully preuent or cunningly auoide them. For first he dealeth not with all alike, neither vseth the same weapons to foyle euery one, Sathan wor­keth vpon our owne corrupt affections. but he obserueth the qualitie and disposition of his enemies, and accordingly he fitteth his temptations, so as they may be most forcible to preuaile a­gainst them. And to this end he obserueth to what sinnes wee [Page 73]are most inclined, either by nature, or by present occasion, and to those he inciteth vs, thrusting vs as it were downe the hill, where we are apt to runne headlong of our owne accord; and seconding his assault with the aide of our corrupt flesh, which intertaineth willingly his suggestions, and vrgeth vs violently to yeeld to his temptations. So that Sathan neuer striueth against the streame, but vseth the tide of our affec­tions to carrie vs swiftly into a sea of sinne.

For example, if he finde a man ambitiously affected, then he couereth his hooke with the baite of honours: and thus he tempted Abimelech to murther all his worthie brethren, Iudg. 9. that hee might obtaine the soueraigntie: thus hee tempted Ioab to stab traiterously Abner and Amasa, that hee might still be Captaine Generall: thus he tempted Absalon to vsurp the kingdome, 1. Sam. 14. though it were by the vtter destruction of his owne father. And thus he tempted our Sauiour Christ to wor­ship him, by offering him all the kingdomes of the world, thinking belike that he was inclined to ambition, seeing hee professed himselfe a great King, and had no worldly king­dome in his possession. So in our daies he tempteth the am­bitious subiect to aspire, without iust title, to the Crowne of their lawfull Princes; and those who are Kings alreadie to affect a Monarchie, by vsurping wrongfully their neighbour kingdomes: so hee tempteth the Spiritualtie to come by Church-preferments, rather commended by the gifts of the purse than of the minde; and the Laytie to buy great offices at so high a rate that they cannot liue of them, vnlesse they sell iustice by taking bribes to betray the innocent, and their honestie also by vsing all extorsion.

If he find that men are addicted to voluptuousnes, then he tempteth them to sinne by offering carnall pleasures; and thus hee tempted Noah to drunkennes, Dauid to adulterie, Salomon to idolatrie and all wickednesse. And thus now hee tempteth some to good fellowship, that is, to spend their whole time in drunkennes, belly-cheare, and all riotous ex­cesse and Epicurisme; some to lust, incontinencie, and all vo­luptuous pleasures of the flesh. Or if he cannot bring them to such carnall grossnes, hee will intice them to vse lawfull re­creations [Page 74]vnlawfully, and immoderatly spending all their time in pleasure, which they should bestow in the seruice of God, by imploying themselues in the generall duties of Christianitie, and in the speciall duties of their callings.

§. Sect. 2 But if he finde that men are giuen to couetousnesse, then hath hee matter enough to worke vpon: for as the Apostle saith, 1. Tim. 6.9, 10. They that will be rich fall into temptations and snares, 1. Tim. 6.9.10 How Sathan worketh vpon mens couetous­nes. and into many foolish and noisome lusts, which drowne men in perdition and destruction: for the desire of money is the roote of all euill. With this baite hee allured Laban to deale churlishly and vniustly with Iacob, and his owne children; and to inrich himselfe by impouerishing them, for whose sake he should haue gathered his riches. He inticed Balaam to curse the people whom God had blessed, by offring him money the wages of wickednesse. He tempted Gehazi to take the talent and chaunge of raiment of Naaman, selling for this small trifle Gods honour and his masters credit. He allured Achab to murther Naboth, that he might purloyne his vine­yard, and so purchase the iuyce of the grape with the blood of his faithfull subiect. With this baite he inticed Iudas to be­tray his master, selling him for thirtie peeces of siluer, whose worth could not be valued with many worlds. And hereby also hee prouoked Demetrius to oppose himselfe to the preaching of the Gospell, Act. 19.25. because hee would not lose his gaine in making siluer shrines to the Idoll, Act. 19.25. Neither was this argument drawne from profit forcible onely in for­mer times, but now also it doth no lesse perswade to sinne. For whom almost doth not Sathan catch, or at least intangle in this golden net? Doth he not insnare as well professors of religion, as professed worldlings, so that in greedie seeking of gaine it is not easie to discerne the one from the other? Doth hee not ouercome all sorts and conditions of men, as well those who abound in al things, as those that enioy little, by proportionating his [...]ers of riches, according to their seuerall estates; much to those that haue much, and little to those that possesse little? For hee commeth to Princes, and promiseth them huge summes of money, if they will lay in­tollerable taxations on their s [...]cts, or rob the Church of [Page 75]her liuings, that is, God himselfe of his right. He commeth to Magistrates and Iudges, and offreth vnto them great bribes, if they will peruert iustice, and so purteth out their eyes that they cannot see right from wrong; for, Deut. 16.19. reward blindeth the eyes of the wise, and peruerteth the words of the iust, as it is Deut. 16.19. If he see one in office couetous, he promiseth great re­uenewes and stately houses, if hee will deceiue the Prince of their right, and oppresse the subiect with grieuous extortion: and the like offers he maketh to couetous gentlemen, if they will build their houses with the blood of their tenants, and by grinding the faces of the poore, and by inhaunsing their rents, and increasing their fines to such vnreasonable rates, that the poore tenant can scarce with the sweate of his face earne his bread.

Neither doth hee angle with this baite in the Court and countrie onely, but he thinketh it fit for the citie also: for he commeth to the couetous Merchant, and promiseth him that in such a countrie he shall haue good trafficke, if hee will dis­semble his religion, that is, denie Christ before men: he offe­reth to the shop-keeper increase of wealth, if hee will vse false waights & measures, and false lights, or els sell such wares as are neither profitable for the Church nor Common-wealth; or adulterate and falsifie his stuffe by mixing bad with good; or aske double the price, swearing that it cost him more than afterwards himselfe is contented to take: in a word, if in buy­ing and selling he will vse fraud, lying, swearing and forswea­ring, hee promiseth to make him a rich man, though often­times hee dēceiueth him, for in stead of increasing in wealth by these vngodly practises, oftentimes he becomes banke­rupt, the Lord laying his curse on those wicked meanes, with­out whose blessing the builder buildeth and the labourer la­boureth but in vaine, as it is Psal. 127. 1.2. Psal. 127.1.2. So also he commeth to the Artificer, and telleth him that if he will be rich, he must make sale ware: and what is that? such as is sleight and alto­gether vnfit for vse; as though that were most fit for sale which is sleight and altogether vnprofitable. And so com­mon nowadaies is this fault, that no greater dispraise can be giuen, than to say it is sale ware, as though now nothing [Page 76]which is good and substantiall were fit to be sold. And with these and such like snares doth Sathan intangle those that are couetous, and haue set their hearts vpon the earthly Mam­mon; which I haue the longer stood vpon, because it is a temptation most dangerous; neither doth Sathan by any meanes more easily sacke our soules, and spoile vs of Gods graces, than when hee ascendeth by these golden ladders, or maketh a breach in our hearts with these rich bullets.

§. Sect. 3 If Sathan see men proud and vaine-glorious, How Sathan tempteth the vaine-glorious to sinne. then he inti­ceth them to sinne, by offring them gorgeous attire farre vn­fitting their state and callings, and so causeth them to com­mit a great absurditie: for whereas our Sauiour Christ saith, that the bodie is of more worth than raiment, they make their raiment of more worth than their bodies, in other mens iudgement, and preferre gay apparell before the health of their soules, in their owne estimation; for that they may iet it out in rich attire, they vse vnlawful meanes, either by iniu­ring and oppressing their inferiours, or at least by keeping the poore from their right: (for their superfluitie of wealth was not giuen them to spend in such excesse, but that they should like the Lords Almners relieue the poore with their surplussage) and by both, they wound their soules with sinne, and without repentance plunge them into euerlasting death.

So also Sathan taketh aduantage of our complexion and temperature; by tempting the Sanguine to pleasure and lust; the Flegmaticke to idlenes and sloth; the Melancholicke to enuie and malice; the Cholericke man he prouoketh to quar­rels and braules, and inticeth him to take reuenge by aggra­uating the iniurie, and suggesting that it will be great dispa­ragement to put vp such a wrong. In a word, Sathan carefully obserueth to what sinne we are most prone by nature, custom or occasion; and to that he eggeth vs forward vnto which our owne lusts leade vs, changing his temptations as we change our affection. And therefore the Apostle Iames telleth vs, that whosoeuer is tempted, Iam. 1.14. is drawne away by his owne concu­piscence, because Sathan neuer assaulteth vs, but he is sure that the flesh will further him in his temptations.

§. Sect. 4 And thus haue I discouered Sathans first stratagem, which [Page 77]he vseth in tempting vs to sinne; Of the meanes to defeate Sa­thans former policies. which if wee would with­stand and defeate, we are as carefully to obserue our own na­ture and disposition, that wee may finde to what vices we are most prone, and so with greater watchfulnes we may auoide them. For as when a citie is besieged, the inhabitants will most strongly man that place, which by nature is most weake and assaultable, because they know that the enemie will giue the onset there where he is like to finde the easiest entrance: so wee being besieged with our spirituall enemies, are most carefully to obserue where our soules are weakest to make resistance, and ouer that part wee are to watch with greatest diligence, assuring our selues that there Sathan will plant all his engines of batterie, that hauing made a breach hee may enter and surprize vs. Ierem. 17.9. And because the heart of man is deceit­full aboue all things, and none but God know it, let vs sum­mon it often before the throne of Gods iudgement, and ex­amine it by his law, that thereby wee may see our secret cor­ruptions, and after labour to kill and mortifie them.

If we finde that wee be ambitiously affected, wee are to vse all good meanes that true humilitie may bee wrought in our hearts, and whensoeuer (honours being offred) we are tickled with ambitious and aspiring thoughts, let vs suspect that vn­der honour Sathan hath hid a hooke to catch vs. And there­fore before wee accept it, wee are to examine our selues whe­ther we be fit for so high a place, and whether we can attaine thereto by honest and lawfull meanes, and whether the place it selfe be such, that therein we may glorifie God, benefit his Church, and keepe a good conscience.

So if we finde that we are addicted vnto pleasures, wee are with all care to studie and practise true mortification; and when any pleasures are offred vs, wee are to looke narrowly into them, that we may discerne if Sathan hath not laid vnder them a snare to intrap vs, either by tempting vs to pleasures which are vnlawfull, or to the immoderate vse of those which be lawfull; and as we loue the saluation of our soules, let vs auoide the baite when we see the snare.

In like manner if wee finde that we are prone to couetous­nes, let vs carefully labour to weane our selues from this vice, [Page 78]by considering that it is idolatrie, 1. Tim. 6.9.10. Eph. 5.5. Col. 3.5. Matth. 19.24. and the roote of all euill; that the rich (that is, such as set their hearts vpon riches) shall as hardly enter into Gods kingdome as a Camell thorow an needels eyes; that riches are momentanie and mutable, and wee mortall, Luk. 12.20. and therefore haue no assurance of them for the space of one day. And when any commoditie is offred vs, we are to looke twice on it before we accept thereof, examining whether wee may compasse it by honest and good meanes, and without the hurt of our brethren, and then wee may take it as sent from God; otherwise we may assure our selues, that how pleasantly soeuer the baite looketh, yet Sathan hath hid vnder it a deadly hooke, and therfore if we swallow the baite the hooke will choake vs.

And thus also are we to behaue our selues in respect of all other sinnes, to which we finde after due examination we are addicted, if wee will be safe from the diuels malice and cun­ning furie, knowing that where we are most weake, there he will giue the most violent assaults.

CHAP. XVIII. How Sathan fitteth his temptations to our state and conditions.

§. Sect. 1 BVt as Sathan fitteth his temptations to our na­ture and disposition, so also to our state and condition: for this also he obserueth, and ac­cording to the qualitie thereof he tempteth vs to such sinnes, as by reason thereof wee are most inclinable: and this he doth both in re­spect of our worldly and also our spirituall estate. In regard of our worldly estate, he obserueth whether we are in prospe­ritie or aduersitie. How Sathan fit­teth his temp­tations to our worldly estate. If we be in prosperitie, then he tempteth vs to those sinnes whereunto that estate is most subiect, namely to pride and forgetfulnes of God, to contempt of our poore brethren, to the loue of the world, to coldnes in religion, and carnall securitie; for he will perswade vs, how wickedly soe­uer we liue, that we are highly in Gods fauour, otherwise he [Page 79]would not bestow so great and manifold benefits vpon vs, as pawnes and pledges of his loue.

If we be in aduersitie, then he will labour to perswade vs to vse vnlawfull meanes for the repairing of our estates, distru­sting in Gods al-ruling prouidence and neuer deceiuing pro­mises. If we be poore, he inticeth vs to steale, defraud and op­presse our brethren, that so wee may become rich by others spoyles. If wee haue lost any thing by theeues or other ca­sualtie, he tempteth vs to goe to witches and wizards, that so we may hazard our soules, which are of more value than the whole world, for the recouerie of some earthly trifle. If wee suffer any great crosse or affliction, hee will perswade vs that God hath forsaken and hateth vs, or els he would not so grie­uously afflict vs; and hereby hee moueth vs to despaire, mur­muring and repining against God. Which temptation he fin­deth so forcible, that he confidently presumed that he could thereby haue caused Iob to haue blasphemed God to his face. Yea hee thought it a fit weapon to vse against our Sauiour Christ; for, wanting ordinarie meanes to sustaine his hunger, Sathan tempteth him to distrust Gods prouidence, and to shift for himselfe, by turning stones into bread, Matth. 4. §. Sect. 2. How we are to defeat Sathans former policie. Matth. 4.

Now if wee would withstand Sathan in this his cunning practise, wee also are carefully to obserue our estates, and to arme our selues against those temptations, to which that e­state wherein we liue is most subiect. In the time of prosperi­tie we are continually to meditate, that whatsoeuer wee haue it is the gift of God, bestowed on vs not for our desarts, but of his free mercie and goodnesse, that by the consideration hereof we may be stirred vp to true thankfulnes, and as often as wee looke vpon the gifts may thinke vpon the giuer, and praise his name for his benefits, and imploy them to his glo­rie, and the good of our brethren the poore members of Iesus Christ. Let vs remember that wee are but stewards of these earthly treasures, and therefore must one day be called to an account, and consequently the greater our receipts be, the greater will be our reckoning; that these earthly things are momentanie and mutable, and we also mortall, and therfore there is no reason that wee should be proud of them, or con­temne [Page 80]our brethren who want them, seeing in an instant they may abound, and we may be stripped of all we possesse.

So if we be in aduersitie, wee are to relie our selues on the Lords prouidence, who hath promised to all that depend vp­on him all things necessarie, so farre foorth as they tend to the saluation of our soules: neither are we to beleeue Sathan when he telleth vs that afflictions are signes of Gods hatred, seeing there are innumerable examples of Gods deare chil­dren grieuously afflicted, and plaine testimonies of Scriptures which proue the contrarie, as shall appeare hereafter.

§. Sect. 3 In respect of our spirituall estate Sathan obserueth whe­ther wee be meere worldlings or professors. How Sathan frameth his temptations in respect of our spiritual estate. If worldlings, then whether we be notoriously wicked, or ciuil honest men; those that be notoriously wicked he plungeth headlong into a gulfe of all wickednesse and outragious rebellion against God, hee tempteth them to Atheisme, and to contempt of Gods worship and seruice, to swearing and blaspheming, to the prophaning of the Sabbaoth, and scorning of all religion, to murthers, adulterie, drunkennes, theft, and all diuellish practises, because they are his slaues readie at his appoint­ment to execute all those workes of darknes wherein he will imploy them. For such men it is but lost labour to shew them how they may resist Sathan, seeing they take their whole de­light in seruing and obeying him; and therefore before they be taught how to resist him, they must be perswaded to a de­sire of comming out of his thraldome, of whom they are ta­ken prisoners to doe his will, as it is 2. Tim. 2.26. 2. Thess. 2.26.

If they be ciuill honest men, he perswadeth them that it is sufficient if they deale iustly and vprightly with their neigh­bours both in their words and actions; and for Gods seruice consisting in the duties of pietie, which is commanded in the first table, that it is enough if they haue a good meaning, though they be vtterly ignorant of the principles of religion, and that it is onely required of preachers and those that be book-learned, to be able to render an account of their faith; as for them God will haue them excused, so they leade an ho­nest life amongst their neighbours, and be not tainted with grosse and outragious sinnes.

§. Sect. 4 But beloued, How we may resist the former temptations. if we would not be subdued by Sathan, let vs be most carefull in withstanding this dangerous assault: for there is not any one temptation wherewith Sathan preuaileth more, than by perswading men to content themselues with a ciuill kinde of honestie, which is destitute of religion and the true feare of God. And to this end let vs consider, that ciuill honestie seuered from true pietie is but glorious iniquitie: for when wee haue attained to as great a measure thereof, as possibly we can in this age of corruption, we shall come short in diuers duties of many of the Heathens, who haue excelled in these morall and ciuill vertues: and consequently when we are at the best we shall be but honest Infidels and good natu­red worldlings, if wee doe not ioyne thereunto the duties of pietie. And how goodly a shew soeuer our workes make in the eyes of men, yet are they odious in Gods sight, if they be not done in knowledge, and grounded on Gods word and commandement, but in ignorance and according to our own inuentions and the fond conceit of our blind vnderstanding; if they proceede not from the true loue of God, which is the onely fountaine of all acceptable obedience, but from the loue of our selues and other carnall respects; if they bee not the fruites of a liuely faith, but done in ignorance and infide­litie; for, what soeuer is not done in faith, is sinne, Rom. 14.23. Heb. 11.6. as it is Rom. 14.23. and therefore cannot please God, Heb. 11.6. By which we are not to vnderstand an historicall faith, whereby wee know and are assured that those workes wee doe are commanded in Gods word; but a true iustifying faith which doth applie vnto vs Christ Iesus, and all Gods mercifull promises made in him. For, that our workes may be acceptable before God, there is required first that our persons bee acceptable vnto him, neither can any thing we doe please him, so long as we remaine his enemies, in which state we are by nature, till wee are reconciled in Christ our Mediatour, as appeareth Rom. 5.10. Rom. 5.10. Col. 1.20. Now vnlesse we haue faith, we cannot apply vnto vs Christ nor his merits and righteousnes, by whom onely wee are re­conciled vnto God, and consequently we remaine Gods ene­mies, who can doe nothing pleasing in his sight.

Secondly, the best of our workes are imperfect, and ming­led [Page 82]with many corruptions, and therefore cannot abide the examination of Gods exact iustice, till their imperfections be couered by Christs righteousnesse, and their corruption washed away with his most precious bloud; now Christ and his merits cannot by any other meanes be applied vnto vs, but by the hand of a liuely faith.

Lastly, if all our works and honest dealing be not done in zeale of Gods glorie, & referred to this end that Gods name may be magnified, they are not acceptable before God: for, the cause why he would haue our light shine before men, is, that he our heauenly father may be glorified, Matth. 3.16. as it is Matth 5. 16. and the maine and wherefore wee should haue our con­uersation honest amongst the Gentiles and vnbeleeuers, is, that they which speake euill of vs, as of euill doers, may, by our good works which they shall see, glorifie God in the day of their visitation, 1. Pet. 2.12. as it is 1. Pet. 2.12.

And therefore let not Sathan deceiue vs, in perswading vs to rest in ciuill honestie; for if it be seuered from true pietie, from sauing knowledge, from sincere loue of God, iustifying faith, and a zeale of Gods glorie, it will not be acceptable in Gods sight; as proceeding from the loue of our selues, and other carnall respects, namely to obtaine praise or profit thereby.

§. Sect. 5 And thus Sathan dealeth with ciuil worldlings. But if those which he incountreth be professors of religion, How Sathan dealeth with professors of re­ligion. then hee see­keth to perswade them, that if they outwardly perfourme the duties of pietie, as the hearing of Gods word, the publike and priuate calling vpon Gods name, the frequent receiuing of the Sacraments; if they attaine to the knowledge and pro­fession of religion, and can tip their tongues with godlinesse; then they may liue how they list amongst their brethren, neglecting all the duties of the second table, so they out­wardly obserue the first; for though they be barraine of good workes, destitute of charitie, filled with pride, addicted to co­uetousnesse, oppression, and all deceitfull dealing, yet they shall be iustified by their faith, and approoued of God for their outward profession sake. But let such men know that this is a notable stratagem of Sathan, to cause vs to fall into [Page 83]his secret ambushments to our destruction, That pietie and honestie are in­separable. which if they would preuent and auoide, let them consider that pietie and charitable honestie are two such twinnes as are borne, liue, and dye both together, that they are the life and soule of a Christian which cannot possiblie be seuered; that it is as pos­sible for the good tree to bring foorth bad fruite, for the fire to be without heate, and the Sunne without light, as it is for a liuely faith to be voide of good workes, true profession to be seuered from holie practise, and iustification before God from sanctification and holinesse of life before men; that whosoeuer braggeth of his loue to God and loueth not his brethren is a liar, and there is no truth in him, 1. Ioh. 4.20. 1. Ioh. 4.20. that though they professe themselues the children of God, yet if they doe not the workes of righteousnes as well as the workes of pietie, and loue their brethren, they are in truth the children of the diuell, 1. Ioh. 3.10. Rom. 2.13. as appeareth 1. Ioh. 3.10. that not the hearers of the word, but the doers thereof are iustified, Rom. 2.13. that not euery one who saith Lord, Lord, shall enter into the kingdome of heauen, Matth. 7.21. but they who doe the will of the father which is in heauen, Matth. 7.21. that they deceiue themselues who looke to be saued by hearing the word, Iam. 1.22. if they practise not that which they heare, Iam. 1.22. for in stead thereof they shall plunge themselues into deeper condemnation: For the seruant that knoweth his masters will and doth it not, Luk. 12.47. shall be beaten with many stripes, Luk. 12.47. And it shall be more easie for Tyre and Sidon, Sodome and Gomorrah, Mat. 11.21. who had not the Gospell preached amongst them, nor saw Christs mi­racles, than for Corazin and Bethsaida which enioyed both, Matth. 11.21. for there as he giueth great meanes of know­ledge, there hee expecteth great fruites in practise, and as hee will be honoured in all, so especially in those that come nigh vnto him; as it is Leuit. 10.3. Lastly, Leu. 10.3. that the sentence of sal­uation and damnation shall not be giuen according to our words and profession, but according to our deedes and the holie practise of the workes of mercie and Christianitie, which are the inseparable fruites and vndoubted signes of true faith. And therefore let not Sathan delude vs, Matth. 25. by per­swading [Page 84]swading vs that pietie without honestie, profession without practise, faith without workes are sufficient for our saluation.

§. Sect. 6 But if they be sincere professors, How Sathan dealeth with sincere profes­sors, and first with the weake Christian. then hee obserueth whe­ther they be babes or strong men in Christ; if he finde them babes, then he seeketh to abuse their simplicitie, by drawing them either into errours and heresies, or at least into blinde zeale and superstition. If he cannot so preuaile, by reason that the bright beames of the Gospell shining in the preaching of the word doe discouer his errours and lies, giuing light to those that sit in the darknes of ignorance, and in the shadow of death, whereby their feete are guided into the way of peace, then he laboureth to ouerwhelme them with the bur­then of their sinnes, and to plunge them into the bottomlesse gulfe of horrour and despaire, by aggrauating the odiousnes of their rebellion, and huge multitudes of their outragious transgressions, by setting before them the curse of the law, the vengeance of God due vnto them, his infinite and exact iustice which must be satisfied, and the vnspeakable and end­lesse torments prepared for the damned. But if he cannot ag­grauate their sins, which in truth they haue committed, and make of them such an huge mountaine as may serue to ouer­whelme them, he addeth vnto them his owne sinnes, by ca­sting into their minds outragious blasphemies against God, and such horrible suggestions of impietie, as it will make their haires to stand on end when they do but think of them, perswading them that they are their owne thoughts, and therefore horrible sinnes, whereas in truth they are but his suggestions, and therefore if wee doe repell and reiect them, they are not our sinnes but the sinnes of the tempter: for as it is not our fault if a theefe intice vs to steale, so wee doe not intertaine his motion, but shew our detestation of his sinne; so it is not a sinne to be tempted, if wee presently doe repell the suggestion, and doe not yeeld vnto the temptation. And this may appeare by our Sauiour Christ himselfe, who though he were free from sinne, yet hee was tempted in all things like vnto vs, and so not free from Sathans suggestions, for he was tempted to diffidence, to tempting God, yea to the worshipping of the diuell himselfe; but resisting Sathans [Page 85]suggestions, he was not guiltie of sinne. Whose example if we imitate, Sathans blasphemous temptations shal neuer be laid to our charge; neither is it possible to be free from tempta­tions, although it be possible by Gods grace to resist them. But more of this hereafter.

§. Sect. 7 If by this meanes he cannot ouerthrow their faith & bring them to despaire, How Sathan in­ticeth the weake Christian to commit sinnes of ignorance. then hee taketh aduantage of their simpli­citie, by inticing them to commit sinnes of ignorance. For example, he will tell them that it is lawfull, nay expedient to vse their Christian libertie, when he tempteth them to licen­tiousnesse; and to the end he may more easily deceiue them, he will set a faire glosse vpon foule sinnes, and seeke to iustifie them by Gods word, apparelling vices in the habite of those vertues which most resemble them. He will tempt to coue­tousnes, vnder shew of frugalitie, telling them that they who prouide not for their familie are worse than Infidels; and to prodigalitie, vnder the pretence of liberalitie, alleaging that they who sow plentifully shall reape plentifully. He will al­lure them to tempt God, by neglecting those meanes which he hath graunted them, vnder the colour of affiance in God; and to trust in the meanes, vnder the vizard of carefull proui­dence. He will tempt them to propound this end of their good workes, that they may be saued by them, because God hath promised to reward them; or to neglect good workes, as vnnecessarie to saluation, because faith alone iustifieth. Which temptations if wee would withstand, wee must labour after true sauing knowledge that we may discerne betweene vertue and vice, truth and error, that which God hath forbid­den as vnlawfull, from that which hee hath commanded as lawfull; to this end vsing diligently all good meanes which tend to this purpose, as hearing, reading, meditating, and con­ferring of Gods word, that so the clowdes of ignorance be­ing dispelled with the light of knowledge, wee may discouer Sathans delusions and deceits. Otherwise if he depriue vs of knowledge, which is the eye of the soule, he may easily se­duce vs out of the right way into the gulfe of perdition.

§. Sect. 8 And thus Sathan dealeth with the weake Christian: but if he finde those whom he assaulteth strong men in Christ, so [Page 86]that he cannot take any aduantage of their ignorance, How Sathan dealeth with the strong Chri­stian. nor o­uerthrow their faith, then he laboureth to make them wound their conscience, by committing sins of presumption against their knowledge, vsing the violence of their affections, to a­buse their reason and misleade their iudgement; the daunger of which temptation Dauid well discerning by his owne wo­full experience, doth earnestly intreat the Lord to preserue him from presumptuous sins, Psal. 19.13. Psal. 19.13. And thus hath Sathan preuailed with so many of Gods owne children, that he durst therewith assault our Sauiour Christ himselfe, by offring him the whole world and the glory thereof, if he would fall down and worship him; that his affections tickled with ambition, might moue him to commit this sin for the satisfying his de­sires. But if he cannot thus preuaile, 2. Cor. 11.14. he wil transforme himself into an angell of light, and tempt them to the doing of a lesse good, that they may neglect a greater; or that which is in it selfe lawfull and commanded in his due time & place, he will tempt them to performe it vnseasonably, whē as other duties in respect of present occasion are more necessary; and so vseth one vertue or dutie to shoulder another, & thrust it disorderly out of it own place and standing. For example, in the hearing of the word he will cast into their minds meditations, in their owne nature good and acceptable to God in their due time and place, to the end hee may distract their mindes and make them heare without profit: in the time of prayer hee will not stick to recall to their memories some profitable instructions which they haue heard at the sermon, to the end he may di­sturbe them in that holy exercise, and keep them from lifting vp their hearts wholy vnto God. Moreouer, in all his tempta­tions he will alleage scripture; but then either hee depraueth the place by adding or distracting, as when he alleageth scrip­ture to our Sauiour Christ, Matth. 4: 6. It is written he will giue his angels charge ouer thee, &c. and leaueth out to keepe thee in all thy waies, which is expressed in the place he quoteth, Psal. 90.11. because that made quite against him; or if hee recite them right, he will wrest the words vnto another sense, than the holie Ghost hath written them, that so he may deceiue vs and leade vs into error.

CHAP. XIX. How Sathan allureth vs into sinne by degrees, and draweth vs from one extreme to another.

§. Sect. 1 ANd thus haue I shewed at large Sathans first pol­liticke stratagem, which he vseth to circumuent vs by fitting his temptations according to our nature and disposition, or our state and condi­tion. A second pollicie which Sathan vseth to circumuent vs, is this; if he cannot at the first intice vs to fall into outragious wickednes, Sathan labo­reth to draw vs into outra­gious sinnes by degrees. he will seeke to draw vs thereun­to by degrees, beginning at the least, and so bringing vs from that to a greater, till at last we come to the highest step of wickednes: whereby it commeth to passe, that as those who walke to the top of an high hill, whose ascent ariseth by little and little, come to the top without wearines, before they well perceiued that they did ascend; so they who goe forward in the waies of wickednes by degrees, do without any controul­ment or checke of conscience clime vp to the highest top thereof, whence Sathan casteth them down headlong into the pit of destruction. For example, if he see a professor of religi­on which maketh conscience of his waies, he doth not vsual­ly seeke at first to draw him into heinous sinnes, vnlesse the cordes of his temptations be exceeding strong; but first he al­lureth him to come into the companie of wicked men, by of­fering some pleasure or profit, or by occasion of affinitie and marriage, ioyning him if he can with such a yokefellow as wil draw him faster backe than he can draw her forward in the course of godlines. If he thus farre preuaile, then he tempteth him to winke at their sins which in conscience he condem­neth, that he may still inioy his pleasure and profit, or conti­nue in their loue and fauour; then in the next place he mo­ueth him to thinke them tollerable sinnes which they com­mit, and nothing so outragious as others fall into; and when he hath made this progresse, then he inticeth him to taste of sinne, which he so sweetneth with the sugred delights of this [Page 88]vaine world that he swalloweth it downe without all loath­somnesse, and neuer tasteth the bitternesse thereof till the heat of Gods spirit doe cause it worke in his conscience, so as he is neuer at rest till he haue cast it vp againe by vnfained re­pentance. Otherwise if he be not preuented thus by Gods spi­rit, Sathan will by this meanes cause his conscience to swal­low and to digest such loathsome sinnes, which in former times he abhorred to see others commit. And as those who from their infancie are accustomed to take poysons in small quantities doe enable their stomackes to digest more, till by long custome and increasing the quantitie by degrees, it be­commeth so familiar to their stomackes, that instead of poy­soning them they are nourished thereby, as histories doe re­cord of some of the Indian Kings: so Sathan inticeth vs to swallow downe the poyson of sinne at the first in such small quantitie, that our consciences may not be sicke thereof: but hauing well digested the least, he increaseth the measure till by long custome he hath made it so familiar to our conscien­ces, that those sinnes are euen meate and drinke vnto vs, which at the first we loathed as deadly poysons.

Now if we would defeate this pollicie of Sathan, we must continually watch ouer our owne hearts and pull them backe when wee see that they but incline vnto any sinne; we must not lightly esteeme of any sinne, nor willingly giue entertainment to the least wicked thought, for though in it selfe it be not so hainous, yet it will inlarge our consciences and make roome for a greater, til at last we keepe open house, readie to receiue all wickednes which offereth it selfe vnto vs; and as we are carefull to auoyde the sinnes themselues, so with as much diligence we are to shunne the occasions and meanes by which we might be drawne, or inticed thereunto. But of this point more hereafter.

§. Sect. 2 A third pollicie which Sathan vseth to circumuent vs, Sathans third pollicie in drawing men out of one ex­treme into another. is to bring vs from one extreme to another. For example, when we see the vilenesse of prodigalitie, so as we will no longer be possessed of that vice, then will Sathan make it as odious as he can, and indeauour to bring vs into extreame hatred thereof, that so he may the more easily draw vs into the contrarie vice [Page 89]of couetousnesse. If he cannot any longer keepe vs asleepe in sinne, by rocking vs in the cradell of carnall securitie, and sing­ing vnto vs the sweete tunes of Gods mercie and Christs me­rits, thē will he labour to plunge vs in despaire, by setting be­fore our eyes the heynousnesse of our sinnes, and sounding in our eares the thundring threatnings of the law. If he cannot any longer nuzzle vs in superstition, and cause vs to place all our religion in ceremonies, and in restrayning our selues of the vse of things indifferent, he will draw vs to the other ex­treame by mouing vs to thinke all ceremonies vnlawfull, and to practise all licenciousnes vnder pretence of christian liber­tie. If he can no longer perswade vs to seeke for iustification by the workes of the law to the end wee may not rely on Christs merits and righteousnes, he will bring vs into vtter dislike of this doctrine, by shewing vs the absurdities thereof, that he may draw vs to the other extreme, namely to neglect good workes, as altogether vnnecessarie to saluation because faith alone iustifieth. If he cannot hide out of our sight the shining graces of Gods spirit by casting before our eyes the cloude of our sinnes and corruptions, then he will cause vs to looke on them through the spectacles of selfe loue and affe­ction to the end we may imagine them much greater than in truth they are, and so be puffed vp in pride, and too securely rest in those gifts we haue, not seeking for increase. If he can­not perswade vs to diffidence and distrust, he will moue vs to tempt God vpon no necessarie occasions: and thus he dealt with our Sauiour Christ, for first he tempted him to distrust Gods prouidence, and to prouide for himselfe by turning stones into bread; but when he could not so preuaile, he mo­ued him to make an vnnecessarie experiment of his proui­dence and care, by casting himselfe downe headlong from the pinacle of the temple, whereas there were ordinarie meanes whereby he might descend.

Now the end why Sathan vseth this pollicie is, more vio­lently to cast vs into one extreame of sinne, when with full swinge of will we do auoyde the other: as also to make vs be­leeue that the latter temptation is the motion of Gods spirit, seeing it is cleane contrarie to the former suggestion of Sa­than, [Page 90]whereas in truth they are but vnlike children of the same father.

§. Sect. 3 The daunger of which tentations if we would auoyde, That we are to auoyde the for­mer temptati­on by keeping vs in the gol­den meane. we must keepe vs in the golden meane auoyding both ex­treames; and because we are ignorant and vnskilfull in trauay­ling the straight path which leadeth to Gods kingdome, and euery hower readie to take the bywaies of errour which leade to destruction, let vs vse the word of God for our guide: and as the Israelites trauayling towards the land of promise, were directed by the cloud and piller of fire, going forward when that went before them, and pitching their tents where that stayed; so let vs constantly and boldly trauaile in our chri­stian pilgrimage so long as we haue the word of God for our direction, not staying where it biddeth goe, nor going when it stayeth. Let this be the touchstone to discerne the golden truth from the drossie extreames on either side; let it be the line to leade vs out of this laborinth of errours; let it be the starre of Bethlehem to conduct vs in our tedious iourney vnto the place where our Sauiour Christ is, not now lying in the armes of his mother, but sitting at the right hand of his father in all glorie power and maiestie. And because we are vnskil­full pilots in failing the daungerous sea of this tempestuous world, readid to fall vpon the rockes while we auoyde the sands; lot Gods word be our card, to direct vs to the holy land: otherwise Sathan will raise against vs such stormie tem­pests, and contrarie blasts of temptations, that our soules will suffer shipwracke vpon the rockes of sinne, and be drowned in a sea of destruction.

CHAP. XX. Of three other stratagems which Sathan vseth.

§. Sect. 1 A Fourth pollicie which Sathan vseth to entrap vs in his secret ambushments is this. How Sathan moueth vs to propound bad ends to good actions. When by the violence of his tentations he cannot altogether restraine vs from doing that which is good: then he will tempt vs to doe good actions to bad ends. In giuing [Page 91]of almes he will moue men to propound this end that they may be seene of men; in doing of good workes, he will tempt them to forget Gods glorie, and to set before them as their maine end of all their good actions, the meriting of heauen; and if men will needes appeare vertuous and religious, he will intice them to vse outward vertues as a cloake to hide their inward vices, and religion as a faire vizard to couer their foule impietie. And thus he tempteth men to vse all outward shewes of humilitie, to the end they may the better disguise their hidden pride and ambition, as we may see in the exam­ple of Absolon; and all complements of curtesie and loue, as a maske to hide their enuie and malice. And thus he allu­reth men to professe religion, heare sermons, and vse glorious speeches, that they may (seeming religious and men of good consciences) haue their shoppes the better customed, and their words credited, and so haue the fitter opportunitie of deceiuing them who for their profession repose trust in them.

§. Sect. 2 A fift pollicie whereby hee seeketh to surprise vs is by tempting men to vse wicked meanes for the accomplishing of good ends, and to doe euill th [...] good may come thereof; How Sathan moueth vs to vse euill meanes for the effecting good ends. and thus he tempted Saul to transgresse Gods commaunde­ment in reseruing the fat of the cattell to the end he might sacrifice therewith vnto the Lord; and Isaac to say that Re­becca was his sister to saue his life; and Peter to vse dissimu­lation that he might not offend the Iewes. Galat. 2. And thus he temp­teth men to tell officious and profitable lies for the auoyding of greater euils; he moueth seruants to giue their maisters goods to the poore without their priuitie or liking, and so to commit theft that they may giue almes; he tempteth non­residents to possesse many liuings that they may keepe good hospitalitie, and so starue the foule to feede the body; and citizens to vse all fraud and deceite that they may prouide for their familie. Which pollicies of Sathan are exceeding daungerous; for hardly can we escape them both, namely doing good things to bad ends, or vsing of euill meanes for the atchieuing of good purposes: but the more difficult the thing is, the greater must be our care; the more secret and daungerous Sathans ambushments are, the more diligent and [Page 92]watchfulnes must we vse in auoyding them. In all our actions therefore let vs be carefull to propound vnto our selues good ends, and vse good meanes for the accomplishing of our ho­nest and godly purposes; for if we neglect the first, we shall bewray our hypocrisie and impietie, if the latter we shall pol­lute a faire worke with filthie tooles, and shew our diffidence in God in not dairing to vse those godly and honest meanes which he hath commaunded and commended vs, vnlesse we boulster and prop them vp by our owne foolish inuentions, and wicked practises. And whensoeuer wee are moued to propound euill ends of our good actions, or to vse euill meanes for the accomplishing of good ends, let vs assure our selues, that they are not the motions of Gods spirit, but the suggestions of Sathan, at least so farre forth as we are temp­ted to the euill of the end or meanes; and therefore we are to purge the wheate from the chaffe, the pure gold from the drosse, and to doe the workes of God for those ends, and by those meanes, which he hath appointed.

§. Sect. 3 A sixt pollicie which Sathan vseth, How Sathan tempteth vs to be proud of our vertues. is to take aduantage of our vertues to plunge vs headlong into vice; for example when we haue mortified our sinnes, and are plentifull in all good workes, he taketh occasion thereby to puffe vs vp with pride, and a pharisaicall conceite that wee are not as other men are; yea if we be so humble that hee cannot make vs proud of any thing else, he will labour to make vs proud of our humilitie. Let vs not therefore be retchlesse and secure, but haue an eye to our hearts, euen in our good actions: and when we entertaine any excellent vertue, let vs take heede least pride thrust in with it, seeing most commonly it atten­deth vpon vertue, and taketh vp his standing where it lodg­eth, for we are not quite at libertie, and out of the daunger of Sathans thraldome, so long as pride like a iaylour attendeth on vs.

CHAP. XXI. Of the manner of Sathans fight.

§. Sect. 1 ANd so much concerning Sathans stratagems and warlike policies: now let vs consider of the manner of his fight. In which we are first to ob­serue that it is most cruell and cowardly, for he obserueth no complements of true valour, That Sathan obserueth no complements of true valour. but then most violently assaulteth vs when we are least prouided; if he cannot preuaile when we are waking, he will set vpon vs while we are sleeping; if he cannot hurt vs when we are rea­die in the field armed with the compleat armour of a Chri­stian, the girdle of veritie, the breast-plate of righteousnes, the shield of faith, the sword of the spirit, &c. he wil watch a time when he can spie vs vnarmed, and then he will assaile vs; if he cannot ouercome vs in the time of prosperitie, when God hath hedged vs in with his blessings, Iob. 1.10. as it is Iob. 1.10. then he will watch till wee be cast downe with some aduersitie, and then he will lay load on vs whilest wee are vnder foote; and whereas all our hope of victorie is in the Lords assistance, he will perswade vs to yeeld vnto him, for as much as the Lord is become our enemie.

Now if wee would resist Sathan, wee must so prepare our selues that he doe not hurt vs by this his dastardly fight. See­ing therefore he vseth to set vpon vs on all aduantages, wee are alwaies to be so prouided as that we giue him no aduan­tage; being awake, wee are alwaies to stand vpon our guard, readie armed with the graces of Gods spirit; being to sleepe, we are to desire the Lord to watch ouer vs, and to commaund his angels to pitch their tents about vs, that so we may be de­fended from Sathans furie; seeing he is readie to assault vs when he seeth vs disarmed, we are alwaies to keepe the coate­armour of a Christian buckled vnto vs: lastly, seeing in the time of prosperitie he is readie to puffe vs vp with pride, and in the time of aduersitie to plunge vs into despaire, let vs humble our selues when God exalts vs, by thinking of our [Page 94]vnworthines to receiue the least of Gods mercies; and com­fort our selues in the time of our affliction, by remembring that it is the portion of all that will liue godly in Christ Ie­sus, and that whosoeuer suffer with Christ, 2. Tim. 3.12. and 2.12. §. Sect. 2. Sathan assaul­teth vs when we are most se­cure. shall also raigne with him, 2. Tim. 3.12. and 2.12.

The second thing to be obserued in his manner of fight, is, that he setteth vpon vs when wee are most secure, and then soundeth the alarum to battaile, when wee most flatter our selues with hope of peace, and that not drowsily and faintly, but with all celeritie and speede, whereby hee ouercommeth oftentimes, or at least foyleth vs, before we can arme or pre­pare our selues to make any resistance. And thus he assaulted our first parents in paradise, when they securely promised vn­to themselues the continuance and increase of their happi­nes; and Dauid also after all his troubles when he was retch­lesse and idle, sleeping in the day, and after walking on his house top, letting his eyes wander after pleasures.

If therefore we would withstand Sathan, let vs shake off all drowsie and carnall securitie, and continually watch, standing on our guard to resist his encounters whensoeuer he setteth vpon vs: and as in calme weather the carefull Mariner pro­uideth all things against a tempest, and the valiant souldier doth arme and furnish himselfe with al necessaries before the assault; so when Sathan seemeth to offer vs a time of truce, let vs therein prepare our selues more strongly against the day of battaile; for when this raging lion seemeth to sleepe as though he did not regard vs, then if through retchlesnesse we giue him the least aduantage, hee will suddenly runne vp­on vs and deuoure vs, if he get vs within his cruell pawes.

§. Sect. 3 The third thing to be obserued, Sathan neuer wearie in as­saulting vs. 1. Pet. 5.8. Iob. 1.7. is his indefatigable paines in tempting and assaulting vs, for he neuer taketh rest, but still goeth about like a roring lion seeking whom hee may de­uoure; and this is euident by his owne confession, Iob. 1.7. where he professeth that he had been compassing the earth to and fro, and walked from place to place. So that he omit­teth no paine nor labour in seeking our destruction. And though he ouercome vs not at the first, but retire foyled, yet he will gather his forces againe and againe, and incessantlie [Page 95]set vpon vs. And therefore if we would obtaine victorie, wee must not thinke much of our labour, but vse all paines, dili­gence and watchfulnes in repelling his assaults. And seeing Sathan is so vigilant and painfull in seeking our destruction, let vs thinke no paines too great in seeking our preseruation; and considering that Sathan after one, or two, or twentie foyles is as readie to set vpon vs againe as at the first, let vs neuer faint, but like valiant fouldiers alwaies stand readie in the field to endure his incounters. But alas, the practise of most is farre otherwise, for they watch and drudge night and day to attaine vnto riches and preferment, and in the meane time little regard this dangerous foe, but to the end they may attaine vnto their worldly desires, they intangle them­selues in the snares which hee hath laid to intrap them to their vtter destruction.

§. Sect. 4 The fourth thing to be obserued in Sathans fight, is his of­ten changing of his temptations, That Sathan often changeth his temptations for his better aduantage. and taking as it were into his hand another weapon, when he perceiueth the first woun­deth not. For example, he will tempt vs to the contempt of Gods word; if he cannot so preuaile, he will intice vs at least to neglect it; and if thus he cannot hurt vs, he will, if he can, choake the seede of Gods word with the thornie cares of the world, and so make it vnfruitfull. He will moue vs to thinke that Christ was no Sauiour; if he cannot perswade vs to this, then he will tell vs he is not our Sauiour. Yea so shamelesse is this tempter, that he will now tempt vs to beleeue one lie of his coyning, and presently after when hee seeth wee giue no credit to that, he wil tell vs the cleane contrarie. For example, he will sometimes tell vs that wee are such grieuous sinners that there is no way but damnation: and if we withstand this assault, hee will soone after perswade vs to an ouerweening conceit of our owne excellencie, and to a pharisaicall opinion that wee are not as other men are. Sometimes he will moue vs to doubt of our election, and if he cannot thus preuaile, he will presently perswade vs to thinke our election so sure, that though wee follow our owne lusts, and giue our selues ouer to all outragious wickednesse, yet in the end wee shall be sa­ued. In a word, this wicked Protheus will transforme himselfe [Page 96]into a thousand diuers shapes, and in a short space will varie many waies his temptations, that if hee cannot preuaile by one meanes, he may ouercome vs by another. And therefore it behooueth vs, if we will withstand him, to arme our selues, not on one side alone, nor to bee prepared against two or three assaults of our spirituall enemie, but wee must be readie to answere all obiections, and not so wholie incline to one side and to the defending one part, as that in the meane time wee leaue the other naked to bee wounded with Sathans blowes. And to the end we may the rather be encouraged to stand constantly in our defence, wee are to know that when Sathan doth so often shift his temptations, and in a short di­stance of time doth seeke to bring vs into quite contrary vi­ces, The oft chang­ing of Sathans temptations a probable signe that he doth not preuaile. it is a manifest signe that he doth not yet preuaile: for as no enemie is so foolish as will after that hee hath made one sufficient breach for entrie, or forced one gate of the citie, go from that to another, but rather enter where the way is made; so Sathan laying siege to our soules, would not seeke to make a new battrie with his temptations, if the former had made way for him to enter and surprize vs; he would not tempt vs to pride and presumption, if he had ouercome our faith and plunged vs into despaire; hee would neuer trans­forme himselfe into an angell of light, if he could haue ouer­come vs in his owne likenes; he would neuer tell vs of Gods mercie, if hee had alreadie ouerwhelmed vs with the sight of our sins, and consideration of Gods iustice; nor yet of Gods iustice, if he could keepe vs in carnall securitie, by setting be­fore vs his mercie: but that way whereby he perceiues he a­ny whit preuailes, he will follow and continue earnest in the same pursuite, till he perceiue he cannot catch vs. As there­fore when the fit of the ague shifteth from time to time, it is a good signe that our nature waxing strong doth preuaile a­gainst the disease; so when Sathans temptations in a short time often change, and that from one contrarie to another, it is a signe that Gods spirit being strong in vs, doth resist Sa­than and putteth him to these shifts, whereas he would hold on a constant course if he preuailed against vs.

§. Sect. 5 The fift thing to be obserued in the maner of Sathans fight, [Page 97]is, That Sathan assaulteth vs sometime him­selfe, and some­time by his in­struments. that sometimes he setteth vpon vs immediatly in his owne person, & sometimes mediatly vsing for his instruments the world & the flesh. Of the first we haue an example 1. Chr. 21.1. where it is said that Sathan prouoked Dauid to number Is­rael. So Ioh. 13.2. the Euangelist sheweth that the diuell did put in the heart of Iudas Iscariot to betray Christ. And the A­postle Peter Act. 5.3. telleth Ananias that Sathan had filled his heart with his suggestions that he should lie vnto the ho­lie Ghost. And thus also he tempted our Sauiour Christ im­mediatly fortie daies together in the wildernes, Mat. 4. When he thus fighteth against vs in his owne person, he giueth the assault either in his own likenes, or els transformeth himself into an angell of light. When he incountreth vs in his owne likenes and like a diuell indeede, then he doth as it were pro­claime open warres, tempting vs not onely to those sinnes which, hauing some apparance of good in them, our corrupt conscience doth approue of, or at least can without any great terrour winke at, but also to all outragious wickednesse and hellish impietie, which euen a ciuil worldling would abhorre to thinke of; namely, to Atheisme, Idolatrie, contempt of all religion, blasphemies against God, periurie, sacriledge, perse­cuting the knowne truth, heresie, murther, adulterie, and such like: all which at the first sight may easily be discerned to be the suggestions of Sathan, because this hellish broode do re­semble their wicked father in their very countenance and outward appearance. And therefore Sathan who subdueth more with the serpents wiles than with the lions force, doth seldome vse this fight against any which haue but the ciuill restraining grace of God, vnlesse he intice them thereunto by degrees (as before I haue shewed) or except hee finde them exceeding ignorant, to the end he may make them beleeue that his suggestions are their owne thoughts; but hee practi­seth these temptations, for the most part, against those who haue euen sold themselues to worke wickednes, hauing their hearts hardened and consciences seared with their custo­mable sinning.

§. Sect. 6 And therefore most commonly hee transformeth himselfe into an angell of light tempting vs to sinne, by vsing friendly [Page 98]perswasions, How Sathan transformeth himselfe into an angell of light. and making liberall offers of pleasure, profit or preferment, or els minsing those sinnes to which he tempteth vs as though they were nothing, or masking them vnder the vizard of vertue. Neither doth hee often moue vs to commit those sins which nature (restrained by Gods common grace, or sanctified by his spirit) doth abhorre and tremble to think of; vnlesse it be either to vexe Gods children with such sug­gestions, rather than for any hope of ouercomming them; or els that whilest their mindes are wholy intent in withstan­ding his outward violence, hee may more cunningly intrap them in his secret ambushments, which they regard not: but otherwise hee vsually tempts vs to commit such sinnes, as through our corruption wee are prone vnto, as not thinking them to be sinnes, or but small, or rather neuer entring into any consideration of them at all; as namely, carnall securitie, hardnesse of heart, infidelitie, impenitencie, neglect of Gods word, prophaning of his Sabbaoths, couetousnes, ambition, pride, neglect of the generall duties of Christianitie and spe­ciall duties of our callings; all which are not much lesse hai­nous in the sight of the Lord than the other grosse outward sinnes, and much more dangerous vnto vs, as being Sathans secret snares which hee laieth to intrap vs at vnawares; in which when we are caught wee are content to lie bound, be­cause they do not so much pinch and torment the conscience as the other outward sinnes, they being not seene, or not re­garded. As therefore those diseases which by disturbing the braine doe take away all sense of paine, are of all others most desperate, namely, the dead paulsie, the falling sicknesse, and sleepie lethargie, and in other diseases the patient is most dangerously sicke when he hath no feeling thereof; so there is no sicknes of the soule so desperat and dangerous, as those that afflict not our consciences with any sense of paine, to wit, carnall securitie, hardnesse of heart, and the rest aboue named.

§. Sect. 7 And thus haue I shewed Sathans disguised and subtill manner of fight, That Sathan is most to be fea­red when he most flattreth. wherein like a Pirate he hangeth out flags of truce, to signifie peace and friendship, till hee haue gotten vs within his reach and commaund: and then he grapleth with [Page 99]vs, and ransacketh vs of all Gods graces, and casteth vs ouer boord into the sea of destruction. And therefore it behooueth vs with no lesse care to 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 [Page 100]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, [Page 101]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 sufficiently instructed out of Gods word, that we cannot of our selues so much as thinke a good thought vnlesse it proceede from [Page 102]God; so much lesse can we discerne betweene the suggesti­ons of Sathan and our owne fleshly thoughts, because they are both corrupt and alike wicked. By reason whereof it commeth to passe that Sathan wanteth no opportunitie of circumuenting vs, because we can put no difference betweene his temptations and our owne carnall desires: and therefore he hauing gotten (as it were) our owne watchword, we are readie to open the gates of our soules when he offereth to enter, and to yeeld to his temptations as soone as he assaul­teth vs; where as no man almost is so outragiously desperat that would wittingly and willingly entertaine Sathans sug­gestions, whom he knoweth to be a common enemie to man­kinde, continually seeking their destruction, though hee should intice him hereunto by offering much riches and great preferments. Yea hence it is that after Sathan hath ma­ny times deceiued and circumuented vs, yet cannot we be­ware of him, nor auoyde his deceits. For whereas if a man doe giue vs euill counsell, or any way cousin vs, yet after once or twice he come vnto vs, we can take heede of him, and though he make faire shewes of honestie and friendship, we will notwithstanding be very iealous and suspicious least againe hee ouerreach vs; when Sathan commeth to vs this day and tempteth vs to such grosse wickednes, that we can­not chuse but discerne them to be his suggestions, yet this is no impediment to him but that he may come againe to mor­row, and deceiue vs with some more subtill pollicie, because we cannot discerne betweene his suggestions and our owne thoughts, and therefore doe acknowledge no other author of his temptations but our selues.

Hence also it is that he will not sticke to tempt the most godly vnto the grossest impietie, and the most learned and sound in iudgement, to entertaine the absurdest heresie or error. For if he preuaile (which sometime he doth as we may see in the example of Dauid whom he tempted to adulterie and murther, though hee were a man according to Gods owne heart; and of Peter whom, hee tempted to deny and forsweare Christ, though hee were a most worthie Apo­stle) then he getteth a great victorie, and giueth them a sin­gular [Page 103]foyle; but if he be repulsed, yet this is no hinderance vnto him, why he may not entrap them in some more secret ambushment. Hence it is that though he begin his fight with cunning pollicie, taking vpon him the person of a friend, and transforming himselfe into an Angell of light, yet this is no impediment but that he may afterwards againe appeare and violently assault vs in his owne likenes; as he assaulted our Sauiour, first with subtill and secret temptations, like a friend and welwiller; and when he could not so preuaile, he doth not sticke to appeare like himselfe, tempting him to outra­gious grosse idolatrie, saying, all this will I giue thee if thou wilt fall downe and worship me. And contrariwise though he begin his assault like a diuell and professed enemie, this is no hinderance but that he may end it like an Angell of light, and a flattering treacherous friend. So when he hath inticed vs to one extreme and preuaileth not, this is no impediment but that soone after he may allure vs to the cleane contrarie; because though we thinke the first motion to be his sugge­stion, yet we may imagine the other to be our owne thought, or (as I said) the motion of Gods spirit, because it is quite con­trarie to the former.

§. Sect. 10 Seeing therefore the matter standeth thus; How we may auoide danger, though we can­not discerne Sathans temp­tations from our owne lusts. how may we resist Sathan, considering that we cannot discerne his sugge­stions from our owne cogitations? I answere; wee must be skilful in Gods word, and thereby able to iudge what is good and what is euill, to discerne what is vertue and what is vice, what God hath commaunded and what he hath forbidden, which be the motions of Gods spirit, and which the sugge­stions of Sathan, and the thoughts of our corrupt flesh; and then are we carefully to imbrace that which our conscience approoueth as good, being enformed by Gods word, and to auoyde and reiect those motions which we know to be euill, whether they doe proceede from Sathan or from our selues; for it is not greatly materiall to know who is the au­thor of them, so we are assured that they are euill and wicked; neither is it any dangerous error to ascribe Sathans sugge­stions to our corrupt flesh; or to attribute the wicked thought of our owne flesh vnto Sathan: for though he be not the next [Page 104]and immediat cause, yet he is the first and principall cause of all sinne and wickednes. And hence it is that in the Scrip­tures the same wicked motion and action is sometimes as­cribed to man, and sometimes to Sathan indifferently as ap­peareth, Act. 5.3.5. Act. 5.3.5 where first Peter affirmeth Sathan to be the author of Ananias sinne, by filling his heart with his suggestions, whereby he was tempted to lie vnto the holy Ghost, and after he saith that Ananias had conceiued this lie in his owne heart.

§. Sect. 11 But though most commonly it be very hard to discerne betweene the suggestions of Sathan, How Sathans suggestions may be discerned from our owne fleshly lusts. and of our corrupt flesh, yet sometimes they may be distinguished by apparant dif­ferences; as first when the temptations are so cunning and exceeding subtill, that it is not possible they should be the thoughts of a seely ignorant man, but the apparant sugge­stions of the old wily serpent.

Secondly, when as the suggestion is vrged with great force and violence, and leaueth behind it a deepe impression, which seemeth to bring a necessitie of doing that which is euen contrarie to naturall reason, whereas the suggestions of the flesh doe rather leade and intice vs then draw and in­force vs vnto sinne.

Thirdly, the temptations of Sathan moue vs oftentimes to such outragious wickednes, and hellish impietie, that euen nature corrupted doth condemne as abhominable, and euen trembleth with feare and horror, when they are first sug­gested.

Fourthly, rhe flesh taketh occasion of things present and subiect to the senses to intice vs vnto sinne; but Sathans sug­gestions sometimes are farre fetcht and so strange vnto vs, that before the instant they are suggested we neuer thought or so much as dreamed of them.

Lastly, the things whereunto we are tempted by the flesh, are alwaies delightfull and pleasing vnto vs; but sathan temp­teth vs also to those things which are irksome and grie­uous: as namely to superstitious abstinence whereby the body is almost starued; to punishing of our owne bodies, as he tempted the Baalitish priests, to cut and launce themselues [Page 105]before their idol; and the supersttious papists to whip them­selues before their images, and to take vpon them tedious and daungerous pilgrimages to idols and reliques of Saints; and 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 [Page 106]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 [Page 107]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 [Page 108]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 Sathan, before spoken of, whereby hee laboureth to draw vs from one vice to his contrarie extreame. And so like valiant souldiers we shall not onely auoide the daunger and violence of Sathans strokes, but also wee shall giue Sathan the foyle with his owne weapon, yea and make him afraide to assault vs againe with his temptations, least when hee prouoketh vs vnto sinne, we take occasion thereby to serue God, and more constantly to imbrace vertue.

§. Sect. 3 Fiftly, The fift meanes to withstand temptations when they are first suggested. we are most carefully to withstand Sathans tempta­tions when they are first suggested; and to giue him the re­pulse as soone as wee perceiue that he is but beginning to make an entrance. For this gliding serpent if he can but thrust in his head, will easily make roome for his whole bodie: and therefore we must nip and bruse him in the head, and vse his temptations like the serpents broode, which if men desire to kill, they doe not tread vpon their tailes, for so they would turne againe and sting them, but vpon their heads, and then they haue no power to hurt them. So wee are not fondly to thinke that we can without hurt vanquish Sathans tempta­tions in the end when wee haue long entertained them: for vnlesse they be nipped in the head, and withstood in the be­ginning, they will mortally poyson vs with the sting of sinne. For as theeues comming to breake into a house, if they can but finde roome for the point of their wrench to enter, will easily by turning and winding about the vice make the doores, though very strong, flie open and giue them en­trance; so if this cunning theefe Sathan can finde any en­trance for his first temptations, so as wee can be content to thinke vpon them, and reuolue them in our mindes with any liking, hee will easily burst open the gates of our soules, and entring further will rob vs of all Gods graces. Let vs there­fore if wee would resist Sathan, follow the aduice of the hea­then Poet in a farre different matter: Principijs obsta: serò me­dicina paratur, Cum mala per longas conualuêre moras. Or ra­ther [Page 109]the counsell of the Apostle giuen vs in this selfesame re­spect, Eph. 4.27. Giue no place to the diuell. Eph. 4.27. And as wise citizens being besieged, doe not let their enemies scale their walles and enter the towne, with a purpose then to repell and beate them backe againe; but they withstand them as soone as they giue the first assault, and keepe them, if they can, from ap­proching neere their walles with sconces and bulwarkes: so we are not to suffer Sathan our enemie and the troupes of his temptations to enter into our hearts, but to giue them the repulse at their first approching, least it be too late after­wards when they haue surprized and wounded vs with sinne. Blessed are they therefore who take this Babylonish brood of Sathans temptations and dash them euen whilest they are young against the stones, Psal. 137.9. least waxing old and strong they furiously fight against vs, and leading vs captiue in the chains of sinne, grieuously afflict and vex vs.

§. Sect. 4 Sixtly, The sixt means is after one temptation is past to prepare: our selues for another. if we would not be surprized and foiled by Sathan, we must after we haue resisted him in one temptation, be rea­die prepared to withstand another, and after we haue once or twice giuen Sathan the repulse, wee are not securely to giue our selues to rest, as though the warre were at an end: but we must continually expect his returne with fresh supplies, and prepare our selues for a new assault, vsing the time of Sathans intermission, as a breathing time to recouer strength against the next encounter. And as souldiers besieged after they haue sustained one assault, and giuen their enemies the re­pulse, doe not securely giue themselues to idlenes and sleepe, but prepare all things readie for the next conflict, mending the breaches, and repairing those places which in the time of fight they found to be most weake; so when wee haue with­stood some of Sathans temptations, and giuen him the re­pulse, we are not to giue our selues to rest, sleeping in retch­lesse securitie, as though our enemies were quite ouercome, but rather in the intermission of the spirituall combat, we are to prepare our selues for the next assault, vsing all meanes to confirme our selues, where wee discerned in the time of fight that wee were most weake, and more strongly to arme our felues with the shield of faith and the sword of the spirit, [Page 110]against those temptations which wee found most forcible to preuaile against vs. 1. Pet. 5.8. For our enemie like a roring lion conti­nually raungeth about seeking whom hee may deuoure; his malice will neuer let him rest, but euen then when he seemeth to entertaine a truce, hee is most busie in plotting meanes whereby he may worke our finall destruction: and therefore wee are neuer more carefully to stand vpon our guard, than when this enemie seemeth to proclaime a peace, or when he fleeth away as though he were vanquished; for when he tal­keth of peace, he maketh himselfe readie for the battaile, and this wicked Parthian doth more hurt in flying than in figh­ting. Here therefore the Christian souldier must auoide two dangerous euils: the one, that hee doe not faint or yeeld in the time of the fight; the other, that he doe not after one vic­torie waxe insolent and secure: but when he hath once ouer­come, he is so to behaue himselfe as though he were present­ly againe to be assaulted. For, Sathans temptations like the waues of the sea doe follow one in the necke of the other, and when one is past, another is readie to ouerwhelme vs, if like skilfull Pilots we be not readie as well to breake the vio­lence of that which followeth, as of that which went before. Neither must we look for any sound truce or firme peace, till we haue the euerlasting peace in Gods kingdom; for as long as wee continue in this life our spirituall enemies will conti­nually assault vs: and therefore let vs neuer be secure, vntill by death we haue obtained a finall victorie.

Reasons to perswade vs to perseuere in fighting this spirituall bat­taile.And to the end that wee may the rather be perswaded to continuall care and Christian perseuerance in this spirituall fight vnto the end of our liues; let vs consider that Gods pro­mises and the crowne of victorie are not promised to those that enter into this spirituall fight, but vnto those that conti­nue fighting, till they haue obtained a full victorie ouer their enemies. To him that ouercommeth will I giue to eate of the tree of life, Apoc. 2.7.10.11.17. and 3.5.21. Reu. 2.7. Be thou faithfull vnto the death, and I will giue thee the crowne of life. Vers. 10. He that ouercommeth shall not be hurt of the second death. Vers. 11. To him that ouercommeth will I giue to eate of the Manna that is hid, &c. Vers. 17. He that ouercommeth shall be clothed in white aray, and I will not put out [Page 111]his name out of the booke of life. cap. 3.5. To him that ouercom­meth will I graunt to sit with me in my throne, euen as I ouercame and sit with my father in his throne. As it is vers. 21. So that it is not sufficient that we enter the lists and sustaine the first and second encounter, if afterwards we shamefully forsake the standard of Christ and cowardly runne away, or else tray­terously yeeld vnto sinne and Sathan: but if we would be made partakers of Gods promises, we must ouercome, that is, obtaine a full victorie ouer the flesh, the world, and the diuell. There is none triumpheth for making his enemies once or twice to retire, or for getting the better in some skir­mish; because they may gather their dispersed forces, and ioyne with them new supplies, and so giuing a fresh assault, obtaine victorie: but those onely triumph who obtaine a full victorie; neither shall any triumph in the kingdome of glorie, who resist Sathan in one temptation onely or bridle one lust of the flesh, but they who subdue them finally and wholy not once alone, but vnto the end of their liues; for as it falleth out in worldly warres, oftentime the enemie doth retire backe, and counterfeiteth a flight, to the end the other may pursue him securely and disorderly with full assurance of victorie; and then he makes a stand and reuniting all his forces doth ouercome his retchlesse enemie: so oftentimes Sathan faineth himselfe to be put to flight, to the end we may conceiue an opinion of his great weakenes, and our owne inuincible strength, and so be brought to negligence and se­curitie; and then he knits together all his force, and ouer­throweth vs when we are retchlesly secure fearing no dan­ger. Yea sometimes he is in truth foiled, but yet not so as that he will surcease his fight; for if he cannot preuaile one way, he will try another, so long as our continuance in this earthly weake tabernacle giueth him any hope of ouercomming or foyling vs: and therefore we are alwaies to stand vpon our guarde, and to keepe our standing continually, watching and preparing our selues against the fresh assaults of our spirituall enemies. If Iob had been secure after he had resisted Sathans first temptation, in taking away his oxen, asses and sheepe, surely those which followed would haue made him blas­pheme [Page 112]God as Sathan imagined, but like a good souldier after that he had receiued one blow, he did not cast away his sheild of faith and patience, as though hee had no further neede of it, but still held it vp expecting more, till the com­bate was ended; whose example wee must imitate, if we would obtaine victorie, and inioy the crowne of victorie e­uerlasting happines in Gods kingdome. Otherwise if we sleep in securitie after we haue giuen Sathan one ouerthrow, wee shall be sure to be assaulted and surprised before we be aware; for as one saith, Ioan. Riu. At­thend. de luct. Christ. Diabolus victus quoque vincit, euen whilest the diuell is vanquished, he obtaineth victorie; and therefore non victor magis quàm victus est extimescendus. Nam saepo se prostratum afflictumque simulat, vt acriùs insurgat; fugit vt in insidias pertrahat & incautos adoriatur; palam cedit vt clam vincat: he is no more to be feared when he ouercommeth, than when he is ouercome; for oftentimes he faineth him­selfe to be foyled that he may the more fearcely renew the assault, he flyeth that he may draw vs into his ambushments, and assaile vs at vnawares; he retireth openly that he may secretly ouercome.

§. Sect. 5 Seauenthly, The seauenth meanes not to beleeue Sa­thans sugge­stions. Ioh. 8.44. if we would not be circumuented by Sathan, we must not giue any credit vnto him whether he lyeth or speaketh true, whether he accuseth or flattereth, whether he indeauoreth to puffe vs vp with pride and selfe conceite, or whether he laboreth by aggrauating our sinnes to plunge vs into the gulfe of hellish despaire; for he abode not in the truth because there is no truth in him. When he speaketh a lie he speak­eth of his owne, for he is a lyer and the father thereof, as it is, Ioh. 8.44. And if at any time he speake the truth, it is to the end he may be the better credited when he lyeth, Nam verum dicit vt fallat, blanditur vt noceat, bona promittit vt malum tribuat, vitam pollicetur vt perimat, he speaketh the truth that he may deceiue, he flattereth that he may hurt vs, he promi­seth good things that he may giue vs euill, he promiseth life that he may kill vs. And therefore we are not to beleeue the truth it selfe, because he speakes it, but because it is grounded on Gods word; nor to receiue it from his mouth as his asser­tion, but from the mouth of God, and his holy Prophets and [Page 113]Apostles, guided and inspired with his spirit; for either he speaketh the truth to gaine credit vnto his lies, or propoun­deth true promises that he may sophistically gather out of them false conclusions. And hence it is that our Sauiour Christ did reiect his testimonie though true, and inioyned him silence when he confessed him to bee the holy one of God, Mark. 1.24.25. Mark. 1.24.25 And the Apostle Paul would not suffer the diuining maide to giue them her approbation though she spake truth, Act. 16.17.18. in confessing them the seruants of the most high God, which did shew vnto vs the way of saluation. Act. 16.17.18. because Sathan did it, either to this end, that by his testimonie and approbation he might cause them the rather to be suspected and reputed imposters and deceiuers, who did their miracles by telling this truth, be the rather cre­dited when he did bely and slaunder them.

§. Sect. 6 Eightly, The eight meanes, neither to despise Sa­thans tempta­tions, nor too deepely to ap­prehend them. if we would withstand al Sathans temptations, we must auoyde two extreames, the one to despise them, the other too deepely to apprehend and too greatly to feare them. For if we securely contemne Sathans temptations, we will neuer arme and prepare our selues to make resistance, and so he will ouercome vs before we be aware; if we take them too much to hart continually meditating vpon their strength and violence, and vpon our owne infirmitie and weaknesse, they will fill vs with feare, and plunge vs into de­spaire; if we despise the temptation, Sathan will easily sub­due vs: for there is no enemie so weake and feeble which will not preuaile against those who securely contemne them, though exceeding mightie; because they neglect all meanes of their preseruation, and neuer stand vpon their guard for their defence; and therefore much more will Sathan pre­uaile against vs, if wee regard not his temptations, hee be­ing strong and mightie, and we feeble and weake. On the o­ther side if we so feare his temptations as that we despaire of victorie, Sathan shall not neede to fight against vs, for we will ouercome our selues, fainting before the fight, and casting away our weapons as soone as Sathan doth but muster his forces and march against vs. And therefore let vs so much [Page 114]feare the temptations, as that we doe not securely contemne them; and not so much feare them as that we should despaire of victorie: let vs feare them so much as that thereby we be stirred vp with more care & diligence to resist and ouercome them; but not somuch as that we should cowardly faint, di­strusting Gods helpe: let vs feare them in respect of our weak­nes and their violence, but let vs boldly striue against them, trusting in Gods almightie power & merciful promises of his aide and assistance, being hereby assured of certaine victorie.

§. Sect. 7 Lastly, The ninth meanes, to ob­iect Christ a­gainst all temp­tations. Matth. 9.13. Esa. 53.5. if we would withstand Sathā, we must obiect our Sa­uiour Christ against al his temptations: for if we apply him vn­to vs by a liuely faith, he will be our sheeld and buckler to de­fend vs from all Sathans blowes. For example, if Sathan tell vs that we are miserable sinners, and therfore in the state of dam­nation: we are to answere that our Sauiour Christ came into the world to saue sinners, & that he was wounded for our transgressions & broken for our iniquities &c. and with his stripes we are healed, and so he which knew no sin, 2. Cor. 5.21. was made sin for vs, that we might be made the righteousnes of God in him. If he say that we are subiect to the curse of the law; Galat. 3.13. we are to answere that Christ hath re­deemed vs frō the curse of the law when he was made a curse for vs. If he obiect that we are subiect to Gods wrath, we are to tell him that Christ did beare his fathers displeasure, that he might make our peace: Col. 1.21.22. and whereas we were strangers and enemies, be­cause our minds were set on euill works, he hath now reconciled vs in the body of his flesh through death. If he tell vs that we are his bondslaues, we are to answere, that we were so indeede in time past, but our Sauiour christ hath paied vnto his father the price of our redemption, 1. Cor. 1.30. & hath set vs free. If he affirme that we are vniust and therefore shall be condemned before Gods iudg­ment seate; we are to answere that Christ who was innocent was condemned, that we who are guiltie might be acquitted; that though we are wicked in our selues, yet we are most iust being clothed with his righteousnes; that he that came to saue vs shall come to iudge vs, and therefore we neede not doubt of mercie, if wee pleade his merits forsaking the plea of our owne righteousnesse and renouncing all selfe confidence. If he say that we shall be held captiue of death and neuer rise [Page 115]to take possession of our heauenly inheritance, we are to an­swere that our Sauiour Christ hath broken the bonds of death and led captiuitie captiue; that he is risen againe, be­ing the first fruites of them that slept, Ioh. 14.2. and is ascended into heauen, to prepare vs a place there. If he obiect that Christ and all his benefits doe not appertaine vnto vs, for euery man shall liue by his owne righteousnes, Ezech. 18. and the soule that sinneth shall die the death; we are to answere that by the spirit of God and a liuely faith, Christ is become our head and we his members, so that he is ours and we his, and our sins he hath taken vpon him, & bestowed on vs his righteousnes, he is become our husband and we his spouse, and therfore as he hath cōmunicated himself vnto vs, so likewise al his benefits, his merits, righteousnes, sanctificatiō, & euerlasting happines.

§. Sect. 8 But if Sathan will not thus be answered, we are not to en­tertaine any further disputation with him, but to send him to our Sauiour Christ who hath taken vpon him to be not onely our redeemer and our mediator and intercessor vnto God his father, That to auoyde Sathans impor­tunitie, we must leaue to dispute with him and send him to our aduocate. 1. Ioh. 2.1. but also our aduocate to pleade our cause and to answere all suites made against vs both by Gods iustice and the handwriting of the law, and also by Sathan and all his adherents. as it is, 1. Ioh. 2.1. Seeing therefore our Sauiour Christ who is the wisedome of his father hath taken vpon him the defence of our cause in all our suites, let not vs our selues be ouer busie in disputing with this wrangling sophi­ster, but send him for an answere to our Sauiour Christ who hath fully satisfied his fathers iustice, in all, which it had a­gainst vs, and cancelled the handwriting of the law, whereby we were obliged and bound, and therefore much more able is he to answere al accusations which this cauelling accuser hath against vs. Neither are we to doubt but that our Sauiour will be our aduocate to pleade our cause, especially considering that it doth principally concerne himselfe, and his owne glo­rie and sufficiencie. For the questions and causes controuer­sall betweene vs and Sathan, are not about our owne worthi­nesse, merits, righteousnes, and satissactions, all which we renounce and cast away from vs as polluted cloutes, in re­spect of being any causes of our iustification and saluation: [Page 116]but concerning Christs righteousnes, merit, and the sufficien­cie and efficacie of his death and obedience, for the saluation of al repentant sinners which do apply them vnto themselues by a liuely faith: and therefore we may assure our selues he wil defend his owne cause against all Sathans obiections and imputations.

§. Sect. 9 But if Sathan continue his importunitie, If we will a­uoide Sathans importunitie, we must imploy our selues in holy exercises. and will admit of no answere, we are as much as in vs lieth to banish his temp­tations out of our mindes, and not to thinke and meditate on them: and to this end we are continually to exercise our selues in feruent prayer, desiring the Lords gracious assistance whereby wee may be enabled to withstand all the assaults of our enemie, as also to heare reade and meditate in Gods word, and diligently to vse holy conferences with our chri­stian brethren, and painfully to imploy our selues in the workes of our callings, that so we may haue no leasure to en­tertaine Sathans temptations. For as a vessell which is alrea­die full can receiue no more, and whatsoeuer is powred there­into spilleth vpon the ground: so when our mindes are re­plenished with holy thoughts, and occupied in godly and honest exercises, there is no roome left for Sathans sugge­stions and therefore as soone as they offer to enter, we pre­sently reiect them. Whereas on the other side if we spend our times in idlenes, and doe not diligently exercise our selues in the duties of christianitie, and of our seuerall callings; then are our mindes fit groundes to receiue the seedes of Sathans temptations, and to nourish them till they bring forth the fruites of sinne: and if Sathan finde vs like emptie houses cleane swept and voyde of all holy meditations and godly exercises, he will easily enter, and if himselfe be not strong enough he will take vnto him seuen other spirits worse than himselfe, Matth. 12.45. that so he may be more strong to keepe possession. If therefore we would not be ouercome by Sathans tempta­tions, let vs beware of idlenes; for when the minde is emptie of that which is good, it is most fit to receiue that which is euill.

But if Sathans temptations be at any time entertained into our mindes, let vs most carefully take heede that we doe not [Page 117]suffer them (as it were) to take vp their lodging, That we must not reuolue in our mindes Sa­thans tempta­tions, but ra­ther meditate on the contra­rie preserua­tiues. by reuol­uing them in our thoughts, not to meditate too earnestly on them, but rather on the preseruatiues which may strengthen vs against their violence; neither are we so seriously to thinke on Sathans obiections, as that in the meane time we forget how to answere them. For example, when he setteth before our eyes the haynousnesse of our sinnes, we are not to bend all our thoughts to meditate and call to minde all our sinnes both new and old, both which we haue fallen into through infirmitie, and which we haue willingly committed, for so the huge cloude of our sinnes being neere our eyes, will hide from our sight the shyning beames of Gods mercie and Christs merit, though they are without comparison greater: but as soone as we cast one eye vpon our sinnes for our hu­miliation, let vs cast the other presently vpon Christ Iesus who hath payed the price of our redemption, and suffered all the punishment which we by our sinnes had deserued. For if when this fierie serpent Sathan hath stung vs with the sting of sinne, we spend our time in looking vpon the wound, and neuer thinke vpon the remedie, euen the true brasen ser­pent Iesus Christ hanging on the crosse: the poyson of sinne will so inflame our consciences, that the wound will proue mortall, which at the first might easily haue been cured if we would haue applied thereunto the precious balme of our Sauiours blood. So when Sathan setteth before our eyes our owne wickednes and infirmities, to the end we may despaire of victorie, as being neuer able to withstand such strong temptations, we are not to spend our time in thinking here­upon, but presently to call to minde the almightie power of God who hath promised vs his assistance in this spirituall fight. So when he obiecteth vnto vs the iustice and wrath of God, in punishning of sinne, and the curse of the law and tor­ments of hell prepared for the damned; we are not ouer seriously to reuolue these things in our mindes; but pre­sently to call to minde Gods infinit mercie and Christs me­rits, whereby Gods iustice is fully satisfied, his wrath appea­sed, the curse of the law cancelled, and we made of fire brands of hell heires of heauen. And thus if as soone as Sathan in­flicteth [Page 118]the wound we apply the cure, it will neuer be mortall vnto vs; but if we let the poyson of his temptations runne in our mindes and neuer thinke of any remedie, though at the first it seemed but a small scratch, it will so inflame our con­sciences with scorching heate that they will afterwards very hardly admit of any cure. When therefore Sathan doth cast into our mindes his temptations, let vs repell them, and in­deuour to quench them whilest they be but small sparkes: for our corrupt mindes are like vnto tinder, and Sathans temp­tations like the fire, and therefore if in stead of putting them out we blow vpon them, though they be but as a small sparke at the first, within a while they will increase to an vnquench­able flame which will torment our consciences with scorch­ing heate: neither is there any thing but the blood of Christ, and the water of the spirit which will extinguish this wilde­fire when once it hath taken deepe hold on vs.

CHAP. XXIII. How the christian being foyled by Sathans temptations may be raised againe.

§. Sect. 1 ANd these are the meanes whereby the christian souldier may be strengthened and encouraged to stand in the combate of temptations. But sometimes it commeth to passe that by reason they neglect these meanes, or else doe not so carefully vse them as they should, they are foyled by Sathan, ouercome by his temptations, and led captiue vnto sinne. How therefore must the christian thus ouertaken behaue himselfe? surely he is not desperatly to cast away all hope of victorie and cowardly to yeelde himselfe to be the slaue of Sathan, lying contentedly in the chaines of sinne, without any desire or indeauour of comming out of his captiuitie: but being fallen he is to labour and striue that he may rise againe, and being taken prisoner by sinne and Sathan, he is not willingly to remaine in their bonds but earnestly to de­sire his freedome and libertie.

Now the meanes whereby being fallen he may rise againe, is by vnfained repentance, when as he is hartily sorie for his sinne, because thereby hee hath displeased his louing and gracious father, and stedfastly purposeth for the time to come to leaue and forsake those sinnes, into which by the malice of Sathan and his owne infirmitie he is fallen; and by a liuely faith, when as he doth apply vnto himselfe all the mercifull promises made vnto all repentant sinners. For though faith in nature goe before repentance, yet the act and frute of faith, whereby we are assured of Gods mercie in the free forgiue­nes of our sinnes, alwaies commeth after.

A difference betweene the child of God and the wic­ked.Where by the way we may note a difference betweene the state of Gods children and the wicked: both fall into sinne very often, both also commit heynous and grieuous sinnes; yea sometimes the child of God falleth into more fearefull and horrible sinnes, than a meere worldling; but herein the chiefe difference betweene them consisteth, that the child of God after his fall is vexed and grieued, and laboreth to rise againe by leauing and forsaking the sinne which is odious vnto him; but the wicked man after his fall neuer soroweth nor grieueth, but rather resolueth to liue still in his sinne, and to commit it againe and againe with greedines and delight when he hath any occasion offered.

§. Sect. 2 But here the weake christian whose soule is oppressed with the heauie waight of sinne will say vnto me; The complaint of the weake christian. alas this is small comfort vnto me which you speake, neither can I hereby haue any assurance that I am the childe of God; for after I am fallen into sinne, such is the hardnes of my heart that I cannot bewaile nor be sorie for it; and whereas euery small worldly losse or crosse maketh me mourne, weepe and waile, when by my sinne I haue offended God, I cannot shed a teare nor shew any true signe of hartie sorrow; and such is mine vntowardnes and corruption that in stead of for­saking my sinne, I am readie to fall againe vpon the next occasion. And therefore I cannot haue any faith or full as­surance of Gods promises made in Christ, seeing they are all limited and restrained to those sinners which repent and amend.

That the desire of Gods graces is accepted for the graces which we de­sire.That therefore these mourning soules may receiue some comfort, let them know first, that if they haue an earnest de­sire of repentance, faith, and the rest of Gods graces; if they haue a good purpose to leaue and forsake their sinnes, and to spend their liues in the seruice and worship of God: if they are displeased with their corruptions, and according to the measure of grace giuen, pray vnto God, desiring the assistance of his holy spirit, whereby they may more and more mortifie the old man, and crucifie the flesh, and the lusts thereof: if they hate the sinne they commit, and loue the good which they cannot doe: if they can grieue be­cause they are no more grieued for their sinnes, and be dis­pleased with themselues, because their sinnes doe no more displease them: then may they be assured that they are Gods children, who are acceptable vnto him in Iesus Christ. For he respecteth not so much our actions as our affections; nor our workes, as our desires and indeuours: so that he who de­sires to be righteous is righteous; he that would repent, doth repent; hee that striueth to leaue and forsake his sinnes, hee rep [...]teth of him, as if he had left and forsaken them; they that would neuer fall, nor bee foiled by their spirituall e­nemies, God esteemeth as his inuincible souldiers, and va­liant worthies, who were neuer vanquished. For the Lord accepteth the desire for the deede; and if there be first a wil­ling minde, 2. Cor. 8.12. it is accepted according to that a man hath, and not according to that a man hath not, as it is. 2. Cor. 8.12. So he is accounted blessed, not who hath attained vnto perfect in­herent righteousnesse indeede, Matth. 5.6. but he who hungreth after righteousnesse, Matth. 5.6. that is, who hath a sence and fee­ling of his wants and imperfections, and withall an earnest desire to haue his wants supplied.

§. Sect. 3 But yet we must not imagine, The conditions required vnto that desire which is ac­ceptable. that euery flickering and vn­constant desire, proceeding from suddaine passion, and some extraordinary occasion, is pleasing vnto God; for so euery worldling might imagine himselfe to be in the state of grace: but vnto this desire I speake of, there are diuers things re­quired. As first, that this desire be ioyned with an holy inde­uour, and earnest striuing and labouring in the vse of the [Page 121]meanes, whereby wee may attaine vnto those graces which we doe desire: for it is not sufficient that wee wish for faith, repentance, and other graces, vnlesse we indeuour to attaine vnto them, and to this end carefully vse all good meanes or­dained of God for the obtaining our desires.

Secondly, this desire must not be suddaine like a flash of lightening, vanishing away as soone as it entreth into vs, but we must constantly perseuere in it, till it be satisfied.

Thirdly, it must not bee a slight, and indifferent desire, as though we would haue these graces, if we could easily attaine vnto them, otherwise wee doe not greatly care whether wee haue them or no: but it must bee very earnest, at least some­time, though not alwayes: So as we may say with Dauid: My soule longeth after thee, O Lord, as the thirstie land. Psal. 63.1. And, As the Hart brayeth for the riuers of water, so pan­teth my soule after thee, O God: as it is Psal. 42.1.

Fourthly, this desire is true, and pleasing vnto God, when as it proceedeth from a sense of our owne want and penurie, in regard whereof we are truely humbled. And hereof it is compared to hungering and thirsting; in which two things concurre, first, a sence of want which afficteth vs, and, a de­sire to haue it supplied.

Fiftly, it is not sufficient that we haue a continuall and ear­nest desire of our saluation, vnlesse wee desire as earnestly the subordinate causes and meanes tending thereunto; namely, vocation, iustification, sanctification, faith, repentance, and the rest of the graces of Gods spirit: for euen Balaam him­selfe did wish that he might die the death of the righteous, but his desire was not acceptable to God, because he wished not also to liue their life: he desired to die like them, that he might be saued; but hee desired not to serue the Lord in ho­linesse and newnesse of life, whereby he might haue been assu­red of saluation.

If therefore wee would haue our desires acceptable to God, they must be ioyned with an holy indeuour to obtaine those spirituall graces which we doe desire, they must be con­stant, earnest, and proceede from a true sence and feeling of our owne want, and be referred as well to the meanes, as to [Page 122]the ende, and then the desire of grace is the grace it selfe; the desire of faith is faith; the desire of repentance is repentance; not in it owne nature, but in Gods acceptation, who accep­teth the will for the deede.

§ Sect. 4 And in truth this is the chiefe perfection of our righteous­nes, The Christians perfection con­sisteth in desi­ring and labou­ring after per­fection. when as we feele our imperfections, and labour earnestly after more perfection: for, Christiani sumus potius affectu quàm effectu: We are Christians rather in our affections and desires, than in our workes and abilities: neither doth the Lord be­stow vpon his children the full measure of his spirit and the graces thereof in this life, but onely the first fruites, which are as it were but an handfull of corne in respect of the whole field; and the earnest to assure vs of the rest, which is but as a peny in respect of many thousands, which are confirmed vn­to vs thereby, Rom. 8.23.2. Cor. 1.22. and 5.5. as the Apostle speaketh Rom. 8.23.2. Cor. 1.22. and 5.5.

True it is indeede that God bestoweth his spirit and the graces thereof vpon some of his children in greater measure, and vpon some in lesse, euen as the first fruites may be a grea­ter or lesser handfull, and the earnest is sometimes a peny, and sometimes a shilling, sometimes more and sometimes lesse; but yet the greatest measure which any receiue, is but as an handfull of the first fruites, and an earnest peny in respect of the maine summe and full measure, which the Lord hath hereby assured vs that he wil bestow vpon vs in his kingdom: and hee that hath receiued the least earnest, hath as full and perfect assurance of the whole bargaine, which God hath co­uenanted to make good vnto vs, as he who hath receiued the greatest, according to the 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 [Page 123]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 [Page 124]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 y ^e 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 [Page 125]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 y ^t 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 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 [Page 126]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 [Page 127]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 [Page 128]be freed from the snares of sinne, and when wee cannot free our selues by our power, doe as it were bleate, and after our sheepish manner implore the help of our carefull shepheard; crying out with the Apostle Paul, (that blessed sheepe of Christ) Wretched man that I am, Rom. 7.24. who shall deliuer me from the bodie of this death, as it is Rom. 7.24. then will our louing shepheard Iesus Christ in his good time come and loose vs, and if with strugling in the briars of sinne we are so disabled that we cannot goe, he will take vs like the straied sheepe vp­on his shoulders, and carrie vs by the waies of righteousnesse into his sheepfold of euerlasting happinesse. Neither can it possibly be that our heauenly shepheard, who of purpose came into the world to seeke vs whilest wee were lost, and spent three and thirtie yeeres in following and finding vs, who were wandring and straied sheepe, crying and calling vnto vs euen till he became hoarce with lowd cries, and pas­sing thorow the thornie waies of troubles and persecution, till he had shed his precious blood, and finally laid down his life for our sakes; should now turne away his eyes and stop his eares when his sheepe desire to follow him, and earnestly implore his helpe, finding their owne weaknesse and vnabili­tie to come so swiftly to him as they should.

The Lord is our Sauiour and Redeemer, who hath not spa­red his owne precious blood, but hath giuen it to his father as the price of our redemption, that wee might bee deliuered out of the captiuitie of the diuell, in which we were detained, as it is 1. Tim. 2.6. 1. Tim. 2.6. If therefore we haue a sense of our captiui­tie, and a desire to be set at libertie, being wearie of our mise­rie, and vnwilling to stay any longer in this cruell bondage; our Sauiour Christ will redeeme vs, for to this end hee came into the world, Luk. 4.18. as appeareth Luk. 4.18. And though like vnto poore captiues who (hauing long time been clogged with heauie bolts, and galled with strong chaines) haue their lims so benummed and sore, that they cannot goe after they are freed out of prison; so we after we haue long been detained in Sathans captiuitie, fettred with chaines of sinne, and clog­ged with the heauie bolts of our corruptions, be so galled and benummed, that wee cannot swiftly follow Christ our [Page 129]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 [Page 130]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; [Page 131]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 in the chaines of sinne than another; but none haue escaped altogether. And those who haue receiued the most grieuous hurts, so they haue an earnest desire to haue those wounds healed which sinne hath made in their consciences, to the end they may be enabled to renew the fight against their spirituall enemies; may assure themselues that Christ the good Samaritane and their most carefull captaine, will power the oyle of his grace and mercie, and the precious balme of his blood into their woundes, which will as easily cure them, though they be many and greisly, as if they were but few, and (as it were) but small scratches.

§. Sect. 10 And so much concerning the first consolation which may serue for the comforting and raising vp of those who are fallen. That Sathan preuaileth a­gainst vs not by his absolute power, but by Gods permis­sion. In the second place wee are to consider that Sathan foyleth vs and causeth vs to fall into sinne, not at his pleasure nor by his owne absolute power, but because the Lord hath said, thou shalt thus preuaile, for the further manifestation of my glorie: for therefore the Lord doth leaue his children sometimes to themselues, so that being assaulted by Sathan they fall into sinne, and bewray their infirmities and corrup­tion; to the end he may shew hereby and declare the riches of his power, mercie, and goodnes, which otherwise would not so manifestly appeare. And this the Apostle plainly shew­eth, 2. Cor. 12.8.9. 2. Cor. 12.8.9.10. where he saith that he besought the Lord thrice that he might be deliuered from the pricke in [Page 132]the flesh and the messenger of Sathan, which did buffet him: but the Lord returned him this answere, my grace is suffici­ent for thee, for my power is made perfect through weake­nesse; after which answere receiued, the Apostle quieteth himselfe, notwithstanding his infirmities, nay glorieth in them, rather than in his reuelations, as he professeth saying, Very gladly therefore will I reioyce rather in mine infirmi­ties, that the power of Christ may dwell in me.

That the Lord suffereth vs to fall for the ma­nifestation of of his owne po­wer, mercy and goodnesse, and for our humi­liation.Though then our infirmities be great and our falles many, yet are we not to be altogether discouraged thereby, seeing it is the will of God that we should thus bewray our infir­mities and corruptions, to the end his power mercie and goodnesse, may be made the more manifest, and that both vnto our selues, and vnto others. For such is our spirituall blindnes and secret pride, that if we should alwaies alike withstand the temptations of Sathan, without receiuing any foyle, and neuer fall into any sinne, we would be readie to thinke that we stoode by our owne strength, and so ascribe the praise of victorie to our selues, thereby robbing God of the honour due vnto him: and also for the time to come, we would rely vpon our selues rather than on the Lords assi­stance; than the which nothing could bee more dishonora­ble vnto God, nor pernicious vnto our owne soules. But when as in the spirituall combate of temptations, we some­times stand and sometimes fall, sometimes resist those assaults which are strong and violent, and another time faint and yeeld in the lightest trials: this maketh it apparant that it is not our owne power, which in it selfe is not much vnlike at all times; but the power of God, which sustaineth vs some­times, that we may not be wholy discouraged; and some­times withdraweth it selfe, that we may by receiuing foyles learne to know our infirmities, and wholy to rely our selues on the Lords assistance, returning all the praise of victorie to the Lord, who onely hath sustained vs. As therefore our in­firmities in respect of our selues, should serue to abate our pride, and to worke in vs true humiliation and vtter despare in our owne strength: so in respect that they shew vnto vs the Lords power supporting vs, they should the rather incou­rage [Page 133]vs to fight the spirituall combate, with assured hope of victorie, seeing it is manifest that we stand not by our owne power, which like a broken staffe or crackt weapon would faile vs when we did most trust and rely vpon it, but by the almightie power of God, against which neither Sathan nor the gates of hell can any iot preuaile. And in this regarde wee may well reioyce in our infirmities with the Apostle Paul, because by reason of them it more manifestly appea­reth that the power of Christ dwelleth in vs, which is able to defend vs from Sathans malice and violent rage, not onely when we stand manfully in the encounter, but also when we are foyled and put to the worst.

§. Sect. 11 Yea in this respect the more weake and full of infirmities the poore christian is, Gods power most cleerely appeareth in our weakenes. the more is the praise of Gods glorious might manifested and magnified; for when Sathan, who is so malitious puissant and pollitike an enemie, hath long time assaulted a seely weake man or owman, and yet cannot wholy preuaile, but returneth away foyled and ouercome; it must needes be confessed that they are assisted and streng­thened by some superior power which farre excelleth Sa­than in strength and pollicie: whereas it seemeth no such wonder when as the strong christian, who hath obtained a great measure of knowledge, faith, and other graces, giueth Sathan the repulse; neither are men so readie to ascribe the praise of victorie to the Lord, because his immediate power and helping hand doth not so manifestly appeare; although in truth their victorie also commeth wholy from him, for without his gifts and graces, they were as feeble and vnable to stand as the weakest; but yet the weaker and smaller the meanes are, the more manifest is the Lords power and wise­dome, who hereby doth accomplish things which are aboue the power of men and Angels. For example; the power and goodnesse of God appeareth great, when as he prouideth for vs foode conuenient, and giueth strength thereto to nourish and sustaine vs; and yet it is more manifest, when as he so strentheneth vs by vertue of one meale that we neede no more in fortie daies, as he did Elias; but then it shineth as it were in his full strength, when as he sustaineth vs without [Page 134]any foode at all, as he did Moses and our Sauiour Christ. So it is made manifest when as he giueth vs victorie ouer our enemies, though there be some equalitie in the numbers, and other preparations, Psal. 144.1. for it is he that teacheth our hands to warre and our fingers to fight: but it is more euident when as our number is small, as when he deliuered the Israelites by Gedeon and his three hundred men, from an innumerable armie; and ouercame the whole host of the Philistimes, by the weake meanes of Ionathan and his armour-bearer: but then it is most cleere and manifest, when as he ourcommeth our enemies by his owne immediate power, as he did the Aegyp­tians in the red sea, and the host of Senacherib at the siege of Ierusalem. And so when he giueth the strong christian who is full of grace, victorie ouer Sathan, his power appeareth; for vnlesse he were strengthned with his graces, he could not stand: but when one who seemeth in his owne eyes destitute of grace, and full of sinne and corruption (so, that he plainely seeth that he is altogether vnable to withstand the least as­sault) is notwithstanding so supported by Gods almightie hand, and immediate power, that he doth not onely stand in the battaile, but in the end obtaineth victorie; hereby the power and goodnesse of God most cleerely appeares to themselues and all the world. Seeing then our sinnes and falles do shew vnto vs our owne infirmities & weakenes, and these doe declare Gods vnresistable power and might, which notwithstanding our feeblenesse doth vphold vs: therefore let vs so despaire in our selues, as that thereby we may be mooued to rely wholy vpon the Lord, hauing so much more hope of victorie, as the strength of God excelleth the strength of man; let vs be so humbled with a true sense, and sorrow for our owne infirmities and corruption, as that in the meane time we may receiue more sound consolation and true ioy, because we stand not by our owne strength, which euery hower would faile vs, but by the power of Gods might: and therefore though Sathan and all the power of hell conspire and bande themselues against vs, yet shall they not preuaile; and though they foyle vs, yet shall they neuer finally ouer­come; for he that is with vs is stronger than all they who are [Page 135]against vs; and the greater our weaknesse is, the fitter occasion shall the Lord haue of shewing his omnipotent power in giuing vs victorie.

Horror, feare and despaire, following our falles, argue our diffidence in God, and selfe-confi­dence.But if hauing bewrayed thine infirmities, and gotten a foyle in the spirituall conflict, thou presently be discouraged and despaire of victorie, surely it is a manifest signe that thou diddest trust too little in Gods assistance, and too much in thine owne strength, which because it hath failed, thou hast cast away all hope: and the greater thy horror and despaire is which followeth thy fall, the greater was thy selfe-confi­dence, and the lesse thy affiance in God. For he that altoge­ther relieth vpon the Lords assistance, and wholy distrusteth his owne strength, when he falleth in the time of temptation, is not much astonished with any great wonder, knowing that through his owne infirmitie and weakenes, he is most apt to fall when God leaueth him to himselfe; neither is he vtterly discouraged and ouerwhelmed with despaire, as though now there were no meanes to stand in the spirituall combate, and to obtaine victorie; but hating and with a peaceable and quiet sorrow mourning for his sinne, because thereby he hath dishonored his God, and offended his diuine maiestie, he doth not abate his hope; but with lesse confidence in himselfe and more confidence in God, he renewes the fight against his spirituall enemies, with vndanted courage; knowing that the Lord in whom he trusteth and wholy relieth will neuer faile him. And therefore let vs no more rest in our selues, if euer we would inioy the peace of conscience, or would haue any assurance of the Lords assistance; for he will be all in all, nei­ther can he abide any sharing in the glorie of the victorie: and therefore so long as we trust in our owne strength, and fight with our owne forces, he will withdraw his helpe, till our of­ten falles and foyles haue taught vs to know our owne infir­mities and corruptions, that so despairing wholy in our owne strength, we may peaceably rest wholy vpon his almightie power, and promised assistance.

§. Sect. 12 Lastly, The last conso­lation, taken from the ex­perience which we haue had of the Lords as­sistance. let those who are truely humbled in regarded of those foyles which they receiue in the spirituall conflict, com­fort themselues by the experience of Gods loue, care, and [Page 136]goodnesse, both in others and in themselues; for how many haue been cast downe as well as they, and yet haue in the end been raised vp? how many haue sorrowed and mourned, that now reioyce and haue receiued comfort? how many haue taken notable foyles and grieuous falles in the spirituall conflict, and yet in the end haue obtained victorie? In a word, who hath depended vpon the Lord, and hath been reiected? who hath been truely humbled, and hath not been comfor­ted? who hath fought against their spirituall enemies, and hath not by the Lords assistance ouercome? And is the Lords arme now shortned, or are his mercies come to an end? hath he forgotten to be gracious, or hath he shut vp his louing kindnes in displeasure? Nay rather say it is thine owne infir­mitie, for the Lord is the same he was, without change or shadow of change, and therefore as he hath comforted and strengthened and giuen victorie vnto others, so will he com­fort and strengthen and giue vnto thee a famous victorie ouer thy spirituall enemies, if thou wilt depend vpon him and waite his leasure.

But if this will not comfort thee when thou hearest of Gods mercie and assistance in supporting others, yet at least let thine owne experience confirme thee in the assurance of Gods loue and succor: for, hast thou not indured many as­saults of thy spirituall enemies, and yet thou standest in the incounter? but I pray thee by whose strength? surely not thine owne, for thou art weake and feeble, and thine enemies strong and mightie, and therefore able to destroy thee euery minute, if the Lord did not support thee by his almightie power. Hast thou not also receiued many foyles, and bewray­ed notable corruptions, and yet thou art not quite ouer­throwne nor swallowed vp by thy sinnes? And who hath pre­serued thee? surely not thy selfe; for if thou canst not stand against Sathan whilest thou art fighting, much lesse couldest thou rise vp againe when thou art cast downe; but it is the spirit of the Lord who hath raised thee vp by vnfained repen­tance, and hath renewed thy strength, so that againe thou art readie to withstand and resist Sathan and his temptations. Why therefore shouldest thou feare least Sathan will in the [Page 137]end ouercome and destroy thee? why shouldest thou doubt of the Lords assistance in the time to come, of which thou hast had sufficient experience in times past? seeing himselfe is vn­changeable and his gifts without repentance, and therefore those whom he hath defended he will defend, those that he hath once raised vp, he will euer raise vp, and to whomsoeuer he hath giuen grace to withstand their spirituall enemies, to those he will continue and increase his grace, till in the end they haue a finall victorie, and the crowne of victorie, euer­lasting glorie.

CHAP. I. Answeres to those temptations of Sathan, whereby he perswa­deth carnall men of Gods loue.

§. Sect. 1 ANd so much concerning the common af­fections of the Christian conflict, That Sathans temptations impugne all the causes and meanes of our saluation. namely his manfull withstanding Sathans en­counters, and also his fainting and falling into sinne. Now we are to speake of the speciall temptations themselues, and the meanes whereby wee may be strengthe­ned against them. Where first wee are to consider that Sa­thans temptations are not alwaies one and the same, neither impugne one or two points onely of our faith and religion; but as the causes and the meanes of our saluation are mani­fold, so also doth he gather manifold obiections against eue­rie one of them, if they truly appertaine vnto vs, that so hee may impugne and race our faith; or els doth fill vs with vaine presumption, perswading vs that all the causes and meanes of saluation concurre together in vs, when as in truth wee are voide and destitute of them all.

Let vs therefore consider of the seuerall causes of our sal­uation, and obserue what temptations Sathan suggesteth in [Page 139]our minds against euery one of them. The first and principall cause of our saluation is Gods eternall loue and immutable goodwill, wherewith he hath loued his creatures from before the foundations of the world were laid; the which loue and goodwill in himselfe did moue him to elect them to salua­tion, whom he so loued without any deserts in themselues: for how could they deserue any thing at Gods hath before they were? or what good could the Lord foresee in them, but that which in his eternall counsaile hee purposed to be­stow and impart vnto them?

Sathans temp­tation whereby he perswadeth carnall men, that they are beloued of God.First therefore we will speake of those temptations which concerne the loue of God toward vs, which are of two sorts; the first leading vs to vaine presumption and carnall securi­tie; the other, to horrour and desperation. For if Sathan see men liuing in carnall securitie, frozen in the dregges of their sinnes, so as in truth there is no signe that they are beloued of God; he will perswade them that they are highly in his fa­uour and loue, and therefore though they runne on in their wicked courses, yet they shall be saued. Doest thou not per­ceiue (will he say) that God dearely loueth thee? Why, con­sider that hee hath made thee one of his chiefest creatures, whereas otherwise hee would haue made thee a toade or ser­pent; he hath also like a tender father preserued and nouri­shed thee from thy infancie, and which is more, he hath sent his dearely beloued sonne to die for thee, and hee hath made choise of thee amongst many others to be a member of his Church, where thou inioyest the preaching of the Gospell, and the vse of the Sacraments, to the end thou maist be assu­red of thy saluation without all question or doubting. Neuer therefore take care nor trouble thy selfe concerning thy sal­uation, vse not such strictnes and precisenes of life, but take thy pleasure, and follow those delights which the Lord hath bestowed vpon thee as pledges of his loue; for thou art not now a slaue but a sonne, and therefore maist more freely fol­low thine owne desire, and vse thy libertie: cast away all ser­uile feare, which maketh thee take such paines in vsing all meanes whereby thou maist be assured of saluation; for thou art assured of the principall, namely of Gods loue, and there­fore [Page 140]thou needest not to doubt of the rest, nor to debarre thy selfe of thy pleasures, spending thy time in feare and care, to the end thou maist get the assurance of that which thou nee­dest not to call into question.

The answere to the former temptation.And thus doth the diuell fill men with presumption, and lull them asleepe in carnal securitie to their vtter destruction; and therefore it behooueth vs to arme our selues against him, that we be not circumuented. And to this end let vs consider that Gods loue goeth not alone, neither is it idle in those whom he loueth: but as the first linke of a chaine draweth all the rest of the chaine with it, so the loue of God, which is the first cause of our saluation, is accompanied with all the other causes which are subordinate thereunto; for whom God lo­ueth, them he electeth; whom he electeth, those in his good time he calleth; whom hee effectually calleth, them he iusti­fieth; and whom he iustifieth, those hee sanctifieth: if there­fore we be not sanctified, we are not iustified; if wee are not iustified, we are not called; if we are not called, we can haue no assurance that wee are elected, nor yet of Gods loue and fauour; and consequently whosoeuer liue in their blind ig­norance, in their infidelitie, and wallow themselues in the fil­thie puddle of their sinnes, without any true sorrow for those which are past, or any good purpose of heart to forsake them in the time to come; they can haue no assurance of Gods loue, but are rather iustly to feare least they are in the number of those whom the Lord hath eternally reiected, if they con­tinue in this their miserable and desperate estate.

§. Sect. 2 Neither let Sathan bewitch them with that vaine opinion of Gods loue towards them, Temporall be­nefits no infal­lible signes of Gods loue. because of those generall bene­fits, which like the raine and Sunne-shine are bestowed both vpon the good and bad; for what in this respect can they promise more to themselues than Esau, and Saul? Were not they created men according to Gods own likenes? were they not preseured and nourished by God, and that more liberal­ly than many Gods owne children? For Esau had so much the he professed to his brother Iacob that he had enough, and was attended vpon by foure hundred men. And was not Saul a mightie King, who had all at commaund? Were not all [Page 141]these in the Church of God, and outwardly enioyed the word and Sacraments as well as any other; and yet God himself saith that he hated Esau, and had reiected Saul. And therefore let vs neuer bragge of our assurance of Gods loue, because of these outward and common benefits which he indifferently bestoweth both vpon the elect and reprobate; but if we would be assured indeed of Gods loue, let vs looke into our selues, and consider if he haue bestowed vpon vs his spirituall graces, faith, hope, patience, loue of him and our brethren, true repentance for our sinnes, and holinesse of life and the rest; and then by the fruites of sanctification we may be assured that we are sanctified, and consequently iustified, called, elected, and eternally loued of God.

§. Sect. 3 And thus doth Sathan falsely perswade the carnall man that he is highly in the loue and fauour of God: How Sathan perswadeth weake chri­stians that th [...]y are not belou [...] of God. but contra­riwise when he assaulteth the weake Christian, hee changeth his copie, and goeth about to perswade him that he is not beloued of God, but subiect to his wrath and heauie displea­sure. And this he inforceth by two sorts of arguments: the one drawne from his manifold corruptions, whereby hee is vnworthie of Gods loue; the other from those grieuous af­flictions and crosses which the Lord in this life inflicteth on him; both which he thus vrgeth against him. Canst thou vild wretch conceiue the least hope that thou art beloued of God? Why, doe but take a view of thy selfe, and thou shalt see that originall corruption hath ouerspread both thy bodie and soule like a filthy leprosie; vnto which thou hast added actuall transgressions more in number than the haires of thy head, or the starres of heauen; for daily, nay hourely thou omittest some dutie which thy God hath commanded thee, and com­mittest some sinne which hee hath forbidden. Can therefore the Lord, who abhorreth wickednesse, loue the wicked? canst thou obtaine his fauour, and yet doest nothing but displease him? He that loueth God keepeth his commandements; but thou by transgressing them all, doest shew that thou louest him not: and will the Lord loue them who hate and rebell a­gainst him? Can iustice it selfe loue wickednes, and perfect holinesse impure corruption? No verely; for in his word hee [Page 142]hath threatned his wrath against all such notorious sinners, and hee is no lesse true in his threatnings than in his pro­mises.

But if all this will not perswade thee that the Lord abhor­reth thee, yet at least bee perswaded by thine owne expe­rienc. For, hath not thy iust God begunne already to make thee taste the cuppe of his wrath, of which hereafter thou shalt drinke in full measure; hath hee not spoyled thee of thy goods, taken away thy good name, made thee an abiect a­mongst men, afflicted thee in body with grieuous and conti­nuall sicknesse, and filled thy soule full of horror and de­spayre? Is not thy conscience stung with sinne, and hath not the poyson thereof drunke vp thy spirit? Doest thou not plainely apprehend his wrath, and is not thy soule as it were set vpon the racke, so that there is not one part of thee, either of body and soule which is not full of misery and wretchednesse. Doe not therefore fondly flatter thy selfe with a vaine opinion of Gods loue, but beleeue, if not my words, yet at least thine owne senses; and seeing thou hast no hope of Gods loue, if thou beest wise loue thy selfe, follow thy pleasures, eate and drinke and cheere vp thine heart, and doe not vainely macerate and turmoyle thy selfe in labou­ring after impossibilities, and in striuing for the assurance of Gods loue, of which, when thou hast done what thou canst, yet shalt thou neuer be assured.

§. Sect. 4 And thus you see the manner of Sathans temptations, How we may answere the former temp­tation. whereby he laboureth to perswade vs that we are out of the loue and fauour of God; against which we must most care­fully arme our selues, as being most odious and iniurious vnto God, and most pernicious vnto our owne soules. It is most iniurious vnto God, if we doubt of his loue towards vs, seeing he hath giuen vs innumerable pledges and most cer­taine testimonies thereof, and omitted nothing which might doe vs good. He hath created vs after his owne image, he hath continually preserued and sustained vs, giuing vs our meate in due season, and oft time hath succoured and de­fended vs before we craued his helpe; but which is more, he hath giuen his dearely beloued sonne to dye a bitter death, [Page 143]to redeeme vs out of the hands of our spirituall enemies: and to the end we should be made partakers of Christ and all his benefits, he hath giuen vs his word, and made his co­uenant with vs, that in Christ he will be our God, and we his people, he our father, and we his children: And least yet there should be any place left to doubting, he hath added to his word, his sacraments, which like seales may assure vs of his loue and fauour. What iniurie therefore shall we offer vnto God, if notwithstanding all this we doubt of his good will, of which he hath assured vs by so many pledges, testimonies and seales? We know that a kinde friend will take it most vnkindely, if after he hath heaped vpon a man innumerable benefits, and shewed all testimonies of true loue, hee not­withstanding doubt of his good will, and suspect his friend­ship: and so surely the Lord will take it ill at our hands; and thinke himselfe much abused, if after he hath bestowed such infinite benefits, euen his dearely beloued sonne to dye for vs, we now suspect his good will, and growe iealous of his loue; if we doubt of his loue, who is loue it selfe, as the Apo­stle speaketh, 1. Iohn 4.8.

§. Sect. 5 But against this which I haue said, there are two obiections, That carnall men haue no assurance of Gods loue though they boast thereof. the first is made by the worldling, the other by Sathan. The worldly man will say, that the Lord hath made him also par­taker of all these benefits, and therefore there is no cause why he should doubt of his loue; nor any reason why he should be censured or condemned for his faith. I answere, that he is not reprehended for his perswasion of Gods loue, nor for his assurance of Gods promises in Christ; but for his boasting of this faith, perswasion, and assurance, whereas there is no­thing in him in truth but a dead carcase of faith, carnall secu­rity, and vaine presumption. For true faith purifieth the heart, Acts 15.9. and worketh by loue, Gal. 5.6. it is plentifull in good workes, and prouoketh vs to performe all good duties to God and our neighbours: and it is impossible that wee should be truely perswaded of Gods loue, and not loue him againe: it cannot be that we loue God, if we shew no care in glorifying his name, by letting our lights shine before men, nor any desire to performe obedience to his will. For as our [Page 144]Sauiour saith, He that loueth me keepeth my Commaundements, and he that loueth me not, keepeth not my words, as it is Iohn 14.23, 24. If therefore we liue in our sinnes without repentance, if we make no conscience of our waies, and shew no zeale in glorifying Gods name; if our faith be destitute of the fruites of good workes, then is our perswasion but fond presump­tion; our assurance, carnall securitie; our faith dead, and like a carcase which breatheth not, as Iames speaketh, chap. 2.26. Wee doe not then reprehend any for being perswaded of Gods loue, gathering his assurance out of Gods manifolde mercies, and innumerable benefits bestowed on his Church: nay, contrariwise wee affirme that notwithstanding all our sinnes and vnworthinesse, we are to be perswaded of Gods loue in Christ, yea, and to beleeue against beleefe, and to hope against hope, when as there is no ground or reason of either in our selues: but this we maintaine, that whosoeuer hath this assurance and faith, in the least measure begunne in him, doth truly loue God againe, and earnestly laboureth af­ter mortification and newnesse of life; and whosoeuer is de­stitute of Gods loue, and liueth in his sinnes, without any sorrowe for those which are past, or purpose to leaue them for the time to come, he may well brag of his faith and assu­rance of Gods loue, but in very trueth there is as yet no­thing in him but carnall securitie and vaine presumption.

§. Sect. 6 Secondly, That euery particular christian may assure himselfe of Gods loue. the tempter will obiect that the Lord hath gi­uen all these testimonies and pledges of his loue vnto his Church, and that it therefore may well be assured thereof; but as for particular men, they notwithstanding may iustly doubt of his loue, seeing they haue no speciall reasons to perswade them that these testimonies and pledges were gi­uen vnto them. But I answere that this is a fond of obiection. For what is the Church, but the whole company of Gods saints? What is it but a body consisting of many members, which are particular christians? how therefore can the whole Church be perswaded of Gods loue, if all the seuerall members doubt thereof? How can any thing belong to the whole, which belongeth not to the particular parts? as though a whole citie could be assured of the Princes fauour, [Page 145]and yet all the particular men in the citie should thinke themselues in his displeasure. Saint Paul teacheth vs ano­ther lesson in his owne person, saying; Gal. 2.20. Gal. 2.20. Who hath loued me and giuen his life for me: he saith not, who hath loued and giuen his life for the Church, but for himselfe. Neither doth the Apostle here speake this by reuelation, whereby he might extraordinarily be assured of Gods loue: but he vseth for his argument a reason common to all Christians; name­ly, that God loued him, because hee had giuen himselfe to death for him: whosoeuer therefore beleeueth with Paul that Christ dyed for him, may bee assured also with him of Gods loue.

§. Sect. 7 Secondly, if we doe not beleeue that God loueth vs, That doubting of Gods loue, is iniurious vnto him. wee make him a lyar, for he hath professed his loue, and giuen vs many testimonies thereof in his word, neither doth he re­quire any condition at our hands but that we beleeue him. For his mercifull promises doe not exclude any for their vn­worthinesse, but for their vnbeleefe: according to that, Iohn 3.16. So God loued the world, that hee gaue his onely begotten sonne, that whosoeuer beleeueth in him, should not perish, Ioh. 3.16. but haue euerlasting life. Seeing then there is no other condition re­quired but faith, for the assurance of Gods loue and euerla­sting life; surely most desperately doe we sinne against our owne soules, and most blasphemously against God, if we will not beleeue his word confirmed by his seale, no not his oath whereby he hath ratified his couenant betweene him and vs, but make him, who is truth it selfe, a liar, a couenant breaker, yea, a periured person. For so the Apostle speaketh, 1. Iohn 5.10. He that beleeueth not God, hath made him a lyar, 1. Ioh. 5.10. because hee beleeued not the record, that God witnessed of his Sonne. Though therefore we sinne, yet let vs not thus blaspheme; though we be grieuous sinners, and vnworthy Gods loue, yet let vs not adde this to all our other sinnes and vnworthi­nesse, to distrust Gods trueth in his gracious promises: for if we put all our other sinnes into the one scole, and this a­lone into the other, yet will it weigh downe all the rest; nei­ther are we damned for our other sinnes, if we doe not adde vnto them infidelitie. For whereas the precious baulme of [Page 146]our Sauiours blood is a soueraigne salue to cure all other sores of sinne; yet this it cannot helpe, because it doth refuse the cure, and as it were pulleth off this precious plaister when it is laid on it.

§. Sect. 8 But as this distrusting and doubting of Gods loue is iniu­rious vnto him, Doubting of Gods loue, pernicious vn­to our selues. so also it is pernitious vnto our owne soules. For first, it tormenteth our mindes, and setteth our conscien­ces vpon the racke, when as we haue no other assurance of Gods loue, but onely so farre foorth as we finde our selues worthy of it: for so often as wee fall, and the sight of our sinnes commeth before our eyes, hauing no other ground of Gods loue but our owne deserts, wee doubt and stagger like a ship tossed with the billowes of the sea, and in the end sinke into the gulfe of despaire, being ouer balanced and too heauily laden with the vnsupportable waight of our sinnes; whereas if we were throughly perswaded of Gods free loue and goodwill, grounded on his owne good pleasure, and not on our worthinesse, if we did fall we would be grieued in deede euen at the very heart, because wee had displeased our gracious God and louing Father; but yet our sinnes would not make vs despaire or doubt of his loue towards vs, because it hath not it ground on our worthinesse, but vpon Gods owne free mercie, grace, and good will.

That we can­not loue God, if we haue no assurance of his loue to­wards vs.Secondly, if we doubt and distrust of Gods loue towards vs, we shall neuer loue him from our hearts: for who loueth him intirely, of whose loue he is not perswaded? or who can performe the dueties of loue to such an one as hateth and abhorreth him? Cos amoris amor, Loue is the whetstone of loue. And if this be true amongst men, then much more be­tweene God and vs: 1. Ioh. 4.19. for we loue him because he loued vs first, as the Apostle sayth, 1. Ioh. 4.19. As therefore the cold stone can of it selfe cast foorth no heate, till it be first warmed by the Sunne beames, and then it reflectsth againe some of the heate which it receiued: so no more can our cold hearts cast any beames of hearty loue towards God, till they be war­med with the apprehension of his loue towards vs, and then they begin to returne some sparkes of loue towards God, after they are inflamed with the beames of his loue cleerely [Page 147]shining in them. Vnlesse therefore wee be assured of Gods loue we cannot loue him, Rom. 13.8. and consequently cannot per­forme any duetie of loue in obedience to his will: for as loue is the fulfilling of the Law, as it is, Rom. 13.8. so the want of loue is the transgressing of all the commandements: for all consist in the loue of God, which is the fountaine of all true obedience; and in the loue of our neighbour, which as a spring issueth from it. Nay, when we dispaire of Gods loue, then doe we despaire of our saluation, and therefore hauing no hope of happinesse in the life to come, wee are ready to seeke al the pleasures and delights which this life wil affoord vnto vs, giuing our selues ouer to the satisfying of all the fil­thy lusts of the flesh, and spending our times in all Epicu­risme and fensuality.

§. Sect. 9 Lastly, The manifold euils which ac­companie, our doubting of Gods loue, and the benefits which follow our perswasion thereof. our doubting and distrusting of Gods loue doeth ouerthrow our patience in the time of affliction, and causeth vs to murmure and repine against God, blaspheming him to his face; it hindereth all Christian resolution in suffering any thing for the Name of Christ; for how should we suffer any thing patiently for his sake of whose loue we are not assured? It maketh the day of death horrible, when as we are not per­swaded that we shall render vp our soules into the hands of a gracious father, but into the hands of a seuere iudge: where­as on the other side, when we are throughly perswaded of Gods loue, then may we patiently, yea, ioyfully suffer all af­flictions, because wee know that they are but gentle trials, and fatherly chastisements, which our gracious God doth in­flict on vs for our euerlasting good: when we are persecuted for our profession of the Gospel, we will triumph with ioy, because we are thought worthy to suffer any miserie for the Name of Christ, who hath laid downe his life for our sake: Act. 5.14. when the day of our departing approacheth we reioice, be­cause we desire nothing more than to be dissolued, Phil. 1.23. and to be with Christ, who so tenderly loueth vs. In a word, come pro­speritie, come aduersitie, come affliction, come persecution, come fire, come sword, come life, come death, nothing can come amisse, nothing can dismay or discourage vs, if wee be once fully assured of Gods loue in Christ, both because our [Page 148]loue of God, which by his loue is wrought in vs, will make the heauiest and most tedious burthen seeme light and mo­mentanie, which it shall please our heauenly father to lay vp­on vs: Rom. 8.28. and also because we know that all things (euen miseries, afflictions, persecutions, yea death it selfe) worke together for the best vnto them that loue God. As it is Rom. 8.28.

CHAP. II. That our sinnes and vnworthinesse should not make vs doubt of Gods loue.

§. Sect. 1 SEeing therefore that our doubting and distru­sting of Gods loue towards vs, is both iniurious vnto God and pernicious vnto our selues; let vs in no case admit of Sathans temptations whereby he laboureth to perswade vs that the Lord hateth vs. But forasmuch as there is no perswasiō with­out knowledge and faith, neither can we know and beleeue that we are in Gods fauour, vnlesse we haue some ground and warrant out of Gods word, whereupon we may cast our wa­uering mindes, and confirme our fainting faith against the boysterous blasts of Sathans temptations: therefore let vs examine Sathans reasons, whereby he goeth about to per­swade vs that we are not beloued of God, by the touchstone of Gods word; and waigh his obiections in the scoles of the sanctuarie, to see if they be of any waight or substance, or els but frauthie, light, and of no sound consequence.

Answere to Sathans temp­tations groun­ded vpon our vnworthines.First therefore whereas Sathan obiecteth that we are mi­serable sinners, vnworthie altogether of Gods loue, and most worthie of his wrath and heauie displeasure; that God is in­finitly iust, and therefore cannot nor will not loue vs being notoriously wicked: we are to answere, that indeede we are in our selues vnworthie the least dram of Gods loue, by rea­son of our originall corruption, and actuall transgression; and therefore if our assurance of Gods fauour, had no other foundation but our owne deserts, we had great reason not onely to doubt, but also vtterly to despaire of Gods loue [Page 149]towards vs. But the loue of God is not grounded vpon our worthines which is nothing, Gods loue not grounded on our worthines. but vpon his owne good will and pleasure, which is infinit as himselfe is infinit; and there­fore though in our selues we are most miserable and wretch­ed, yet this is no reason why we should distrust or in the least degree doubt of Gods loue, seeing it ariseth not from any thing in vs, but from himselfe who is vnchangeable.

The truth hereof manifestly appeareth by the scriptures, where it is said that the Lord hath loued vs not for our excel­lencie and worthinesse, but of his free grace and louing kind­nesse. So Hos. 14.5. I will heale their rebellion; Hos. 14.5. I will loue them freely, &c. And the Apostle Iohn telleth vs that herein Gods loue appeareth, in that when we loued not him, he so deerely loued vs, 1. Ioh. 4.10. that he sent his sonne to be a reconciliation for our sinnes; 1. Ioh. 4.10. And Paul saith, that hereby God setteth out his loue towards vs, seeing that whilest we were yet sinners, Rom. 5.8.10. Christ died for vs, and when we were enemies God reconciled vs vnto himselfe by the death of his sonne. Rom. 5.8.10. If there­fore the Lord loued vs when we were enemies vnto him and dead in our sinnes; how much more will he loue vs now be­ing reconciled in Christ, and in some measure purged from our corruption, and quickned by his spirit to newnesse of life? If when we were most vnworthie, he freely shewed such exceeding fauour towards vs: how much more hauing by his spirit and the graces thereof made vs more worthie, will he continue his loue vnto vs? If he hath hetherto loued vs not for any deserts of ours, but of his free mercie, because he is loue it selfe, as Iohn calleth him, 1. Ioh. 4.8. 1. Pet. 5.10. 1. Ioh. 4.8. and the God of grace, as Peter maketh him, 1. Pet. 5.10: why should we doubt of Gods loue in respect of our vnworthinesse, seeing his loue hath not his ground vpon our worthinesse, but vpon his owne nature which is immutable, and therefore whom he once loueth, he loueth them vnto the end, though in them­selues they are miserable and wretched. Ioh. 13.1. Ioh. 13.1.

§. Sect. 2 But as the Scriptures shew that God hath loued vs freely from all eternitie; so also doe they as plainely declare, that God hath manifested this loue in the worke of our saluation freely, and without any respect of our worthines: as may ap­peare [Page 150]in the seuerall causes thereof. Gods election not grounded on our works and worthines. Rom. 11.5, 6. As first he hath elected vs of his owne free loue and good will, and not for any of our deserts; and therefore it is called the election not of ver­tue and works but of grace. Rom. 11.5. Nay it is flatly op­posed to workes in the verse following. And if (saith the Apostle) it be of grace it is no more of works, or els were grace no more grace: but if it be of works it is no more grace, or els were worke no more worke. So that our election is not grounded vp­on our worthinesse, but on Gods grace and goodwill: and therefore it cannot be ouerthrowne by our vnworthinesse, so we wholy rely vpon Gods free mercie in Christ.

Our worthi­nesse is not the condition of Gods coue­nant.Secondly the couenant betweene God and vs, wherein he professeth himselfe our God, and taketh vs for his people and heires of his promises, is not the couenant of workes, but the couenant of grace: in which hee offereth freely in Christ, his grace and mercy to all who will receiue it, by the hand of a liuely faith. And this the Lord himselfe expres­seth Ierem. 31.31. Beholde the dayes come saith the Lord, that I will make a new couenant with the house of Israel (that is, my Church. Ierem. 31.31.) 32. Not according to the couenant which I made with their fathers (that is, the couenant of workes) the which my couenant they breake, &c. but this shall be my couenant that I will make with the house of Israel, after those daies saith the Lord; I will put my law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people. So the Apostle Paul saith, that the promise made to Abraham and his seede, was not giuen through the lawe, but through the righteousnesse of faith, Rom. 4.13. Rom. 4.13. and that it was therefore by faith that it might come by grace, and the promise might be sure to all the seede. For if the couenant were of workes and not of faith, of deserts and not of grace, we should continually disanull and make it of no effect.

§. Sect. 3 Thirdly, Our redempti­on not caused by our worthi­nesse. Eph. 1.7, 8. as we are elected before all times, so were we in time redeemed freely, and without respect of our owne wor­thinesse, of the meere mercy and loue of God; although our Sauiour Christ payed the full price of our redemption vnto God his father for vs: and this appeareth, Ephes. 1.7. By whom we haue redemption through his blood, euen the forgiuenesse of [Page 151]sinnes, according to his rich grace. 8. Whereby he hath been abun­dant towards vs in all wisedome and vnderstanding. So that our redemption was not free vnto our Sauiour Christ, for it cost him the inestimable price of his most precious bloud; but it was free vnto vs, without any respect of our workes and wor­thinesse. For we were like desperate debters, deeply ingaged vnto God, and not able to pay the least farthing; and there­fore were cast into the prison of euerlasting death, there to be detained till we had discharged the whole debt: which being impossible vnto vs, it pleased our Sauiour Christ of his meere pitie and free goodwill to become our suretie, and to make full satisfaction to his father, euen to the least mite, that so we might be released and set free. We were all of vs miserable captiues, held in the thraldome of sinne, Sathan and death, vnable to deserue in any measure to be set at libertie; for wee were the children of wrath, who were not sick only, but euen dead in our sinnes, Eph. 2.1.5. as it is Eph. 2.1.5 But our Sauiour Christ of his vndeserued loue did pay the price of our redemption, and set vs out of our captiuitie, quickning and raising vs vp from sinne to newnesse of life; as the Apostle setteth it downe Eph. 2.3. And you were by nature the children of wrath as well as o­thers. Eph. 2.3.4 4. But God which is rich in mercie, through his great loue wherewith he loued vs, 5. Euen when we were dead by sinnes, hath quickened vs together in Christ, by whose grace ye are saued, 6. And hath raised vs vp together in heauenly places in Christ Ie­sus. 7. That he might shew in ages to come the exceeding riches of his grace, through his kindnesse towards vs in Christ Iesus. So that there is no worthinesse in our selues which the Lord re­spected, for we were all alike the children of wrath, and dead in our sinnes; but onely of his free mercie and great loue, he hath redeemed vs by Christ.

§. Sect. 4 Fourthly, Our worthines no cause of our calling. as the Lord hath freely redeemed vs, so also hee hath freely called vs to the knowledge of the mysterie of our redemption wrought by Iesus Christ, and chosen vs amongst all nations to be his Church and peculiar people, and that of his meere grace and free goodwill, without any respect of our worthines, as appeareth 2. Tim. 1.9. Who hath saued vs, 2. Tim. 1.9. and called vs with an holy calling, not according to our workes, but ac­cording [Page 152]to his owne purpose of grace which was giuen vs through Christ Iesus before the world was. So Moses telleth the chil­dren of Israel, that the Lord had called and made choise of them aboue all other nations to bee his Church and people, not for any respect of themselues, or their owne worthinesse, but of his free loue and vndeserued mercie, Deut. 7.7.8. as it is Deut. 7.7.8. Psal. 44.3.

Our works and worthinesse no causes of our iustification.Fiftly, as the Lord hath freely called vs, so being called he hath freely iustified vs: not for any inherent righteousnesse in our selues, but of his owne grace and goodwill, through the righteousnesse and obedience of Iesus Christ which he impu­teth vnto vs. And this is euident Rom. 3.24. where it is said, that we are iustified freely by Gods grace, Rom. 3.24. through the redemption which is in Christ Iesus. And Tit. 3.7. where the Apostle saith, that we are iustified by his grace. Tit. 3.7. And least wee should ioyne with Gods grace our owne workes and worthines, he telleth vs that Abraham himselfe, though a most righteous and holy man in respect of his sinceritie and integritie of heart, was notwithstanding not iustified by his workes, but Abraham beleeued God, Rom. 4.3.5. and that was imputed vnto him for righteousnesse, Rom. 4.3: & ver. 5. he flatly excludeth works from being any causes of our iustification; To him (saith he) that worketh not, but beleeueth in him that iustifieth the vngodly, his faith is coun­ted for righteousnesse. So that wee are freely iustified of Gods grace and goodwill, without any respect of our owne works and worthinesse, as being any causes of our iustification, al­though they are necessarie and inseparable fruites thereof. For the same death and bloudshed of Christ, whereby we are freed from the guilt and punishment of sinne and euerlasting death, doth free vs also from the death of sin to newnesse of life, and doth not onely iustifie but also sanctifie vs, as the A­postle plainly sheweth, Tit. 2.14. Who gaue himselfe for vs, that he might redeeme vs from all iniquitie, Tit. 2.14. (that is, free vs from the guilt and punishment of sinne to which we were subiect) and purge vs to be a peculiar people vnto himselfe, zealous of good workes.

Sixtly, our sanctification and inherent righteousnesse it selfe, what is it els but the free gift of God, begun, increased, [Page 153]and finished by his gracious spirit? That our sancti­fication is the free gift of God. what are the graces in vs but Gods free and vndeserued gifts? what are our best works but the fruites of his spirit working in vs? for by nature wee are dead in our sinnes, and the children of wrath as well as the vnbeleeuing heathen or most prophane worldling, Eph. 2.1.3. Eph. 2.1.3. By nature we are not able so much as to thinke a good thought, or to will that which is good, no more than those who remaine in the state of condemnation, as appeareth 2. Cor. 3.5. Phil. 2.13. but it is our Sauiour Christ, 2. Cor. 3.5. Phil. 2.13. Eph. 3.25.26. who so loued his Church, that he gaue himselfe for it, that he might sanctifie it and cleanse it, by the washing of water through the word, &c. as it is Eph. 5.25.26. So that when we haue attained to the highest measure of sanctification that wee can possibly attaine vnto, we must in all humilitie confesse with Paul, 1. Cor. 15.10. that by the grace of God we are that we are, as it is 1. Cor. 15.10. Neither must wee attribute any thing in the worke of our saluation, vnto our sanctification and good workes, but ascribe all to the free grace and vndeserued loue of God in Christ, whereby we are sanctified and stirred vp to new obedience, who were altoge­ther polluted, yea dead in our sinnes; so that our sanctifica­tion and worthinesse is not the cause of Gods loue and mer­cie towards vs, but his loue and free goodwill is the cause of our sanctification, and maketh vs, who were vnworthie in our selues, worthie in Christ of his loue and fauour. And therefore we must not measure Gods loue by our worthines and abun­dance of grace as being a cause thereof; nor despaire of his fauour and mercie, when wee see our vnworthines and weak­nes in sanctifying graces; for these are no causes of his loue but effects, and consequently when wee want them altoge­ther, though there be no cause of hope whilest we remaine in this state, yet wee are not vtterly to despaire for the time to come, seeing the Lord in his good time may begin his good worke in vs; and when it is begun, and we haue receiued the least measure of sanctification, euen a desire and holie ende­uour to liue in holinesse and righteousnesse, wee may be assu­red that it is Gods worke, which he hauing begun will finish and accomplish, Phil. 1.6. according to that Phil. 1.6. In the meane time let vs possesse our soules with patience, and with a quiet [Page 154]and peaceable minde labour after the increase of grace, vsing all good meanes ordained of God for this purpose, submit­ting our selues, in regard of the measure of grace which wee doe desire, to his good will and pleasure, who will dispose of all so, as shall be most for his glory and our good. And in any case let vs beware that wee doe not so impatiently and vio­lently desire encrease of more grace, as that in the meane time we forget to be thankfull to God for that wee haue, tur­ning our songs of praise for Gods great benefits, into mur­muring and repining. Let vs not be like vnto rich misers, who haue their mindes so intent vpon the getting of that riches they haue not, as that they forget to enioy and take comfort of that they haue; let vs not resemble those vnthankful men, who when they haue receiued many benefits, doe still desire more, and when their desires are not presently satisfied, vn­gratefully murmure against their benefactors, as though they had receiued nothing: but let vs make vse of those graces which we haue receiued, to Gods glory & our comfort; let vs desire more, y ^t we may more glorifie him with his own gifts; and though our desires be not presently satisfied, let vs not fall into impatiencie, but submit our selues vnto his goodwill and pleasure, and be truly thankfull for that portion of grace, which it hath pleased him of his abundant mercie to bestow vpon vs.

§ Sect. 6 Lastly, Our owne wor­thinesse no cause of our saluation. Rom. 6.23. Eph 2.8. Tit. 2.11. our saluation it selfe dependeth not vpon our owne worthinesse, but vpon Gods free mercy and vndeserued loue; for saluation is the free gift of God, and not the wages of our owne worthinesse, as death is the wages of sinne, as appea­reth Rom. 6.23. And wee are saued by grace through faith, and that not of our selues; it is the gift of God, as it is Eph. 2.8. And the Apostle telleth vs, Tit. 2.11. that the grace of God bringeth saluation, and teacheth vs to denie vngodlinesse and worldly lusts, and that wee should liue soberly and righteously and godly in this present world: so that our forsaking sinne and imbracing ho­linesse and righteousnesse is not the cause of our saluation, but the grace of God, by which all these effects are also wrought in vs. But most plaine is that of the Apostle 2. Tim. 1.9. where he excludeth our owne workes and worthinesse, 2. Tim. 1.9. to [Page 155]the end he might ascribe the whole worke of our saluation to Gods grace and goodwill. Who hath saued vs (saith he) not ac­cording to our workes, but according to his own purpose and grace. So Tit. 3.5. Not by the works of righteousnesse which we had done, Tit. 3.5. but according to his mercie he saued vs, by the washing of the new birth, and renuing of the holy Ghost.

Seeing therefore Gods loue is not grounded vpon our owne worthinesse, seeing he electeth, redeemeth, calleth, iusti­fieth, sanctifieth, and finally saueth vs of his meere mercie and free goodwill, without any respect of our owne merits or good workes, let vs not restraine the infinite loue of God to our deserts, nor measure his vnmeasurable goodwill by the short ell of our owne merits; but as the Lord hath freely lo­ued vs, so let vs acknowledge his free and vndeserued loue, and relie wholy thereupon, notwithstanding our vnworthi­nesse, seeing our worthinesse is no cause of his loue, but it is his loue which maketh vs, and will surely make vs worthie to be beloued, if we rest wholy vpon him in Christ by a true and liuely faith. For, so much as we despaire in respect of our own vnworthinesse, so much would wee ascribe to our owne wor­thinesse; and looke how much we attribute vnto our selues in the worke of our saluation, so much wee detract from Gods free mercie and Christs merit: and therefore let vs humbly acknowledge our owne vnworthinesse, and become nothing in our own eyes, that we may wholy rely vpon God, that hee may bee all in all. For well worthie are we to thirst if wee leaue the fountaine of liuing waters, and dig vnto our selues broken cesternes which will hold no water; Iere. 2.13. well wor­thie are we to fall into the gulfe of despaire, if we forsake the firme pillar of our saluation Gods mercie and Christs merit, relying and resting vpon the broken staffe of our owne righ­teousnesse; well worthie are we to be damned, if wee enuie the Lord the praise and glorie of our saluation, desiring ra­ther to ascribe it vnto our selues.

§ Sect. 7 But here the tempter wil obiect that God is iust,and ther­fore in his iustice cannot loue, elect, iustifie and saue vs who are vnworthie his loue, polluted with sinne, and destitute of righteousnesse. I answere, that God doth not loue, elect, iusti­fie [Page 156]and saue vs in our selues, That being vn­worthie in our selues, we are loued, elected, and saued in Christ. but in our sauiour Christ, in whom being vnworthie of our selues wee are made worthie; being vniust in our selues, wee are made iust, after wee are adorned with the rich robe of his righteousnesse; being in our selues the children of wrath and firebrands of hell, wee are made children of God and heires of heuaen. For he is made vnto vs of God, 1. Cor. 1.30.31 wisedome, righteousnesse, sanctification and redemption, that he who reioyceth might reioyce in the Lord, as it is 1. Cor. 1.30.31. And therefore the Apostle teacheth vs, that God hath giuen his grace, not simply vnto vs, who were altogether vn­worthie thereof, but in Iesus Christ, 1. Cor. 1.1.4. and that in all things we are made rich in him, 1. Cor. 1.4. vers. 5. Rom. 5.21. as it is vers. 5. So he telleth vs, that grace doth raigne by righteousnesse vnto eternall life, through Iesus Christ our Lord, Rom. 5.21. And that he hath shewed the exceeding riches of his grace, through his kindnesse towards vs in Christ Iesus, Eph. 2.7. Eph. 2.7. And as God is gracious to vs in Christ, so hath he declared this his loue towards vs in Christ onely, as may appeare in the seuerall causes and meanes of our salua­tion. For in him God hath elected vs to saluation, Eph. 1.5. as appea­reth Eph. 1.5. In him is made the couenant of grace, as being that seede of Abraham in whom all the nations of the earth are blessed, Galat. 3.16. Eph. 1.9.10. 2. Tim. 1.9. Rom. 5.18.19. Esa. 53▪ 5. 1. Cor. 1.30. Col. 1.20.21. Eph. 1 6. and 2.12.13. &c. Gal. 4.4.5. &c. Eph. 1.5. 1. Cor. 1.30. 1. Ioh. 5.11. and to whom all the promises were made, as it is Gal. 3.16. In him are wee called and gathered together into one bodie, whereof he is the head, as it is Eph. 1.9.10. 2. Tim. 1.9. In him are wee iustified, as appeareth Rom. 5.18.19. Esa. 53.5. 1. Cor. 1.30. In him we are reconciled vnto God, Col. 1.20.21. Eph. 1.6. and 2.12.13.14. &c. In him we are adopted to be the sonnes of God, Gal. 4.4.5.6.7. Eph. 1.5. In him we are sanctified, 1. Cor. 1.30. In a word, in him wee are saued, as ap­peareth 1. Ioh. 5.11. God hath giuen vs eternall life, and this life is in his sonne. Though therefore the Lord could not in his iu­stice bestow vpon vs these his benefits, because wee were vn­worthie of the least of them, and most worthie of al his iudg­ments and punishments: yet in Christ wee haue fully satisfied his iustice, & performed perfect obedience, and therfore euen in his iustice he could not but bestow these his mercies and graces vpon vs, because in him wee deserued his loue, though in our selues we haue deserued eternall shame and confusion.

And therefore not trusting in our owne worthinesse, nor yet distrusting in Gods mercie and free loue in regard of our vnworthinesse, let vs cast off all selfe-conceit and opinion of our owne righteousnesse, so that wee may put on the righte­ousnesse of Christ; and acknowledging our owne weaknesse, yea our nothing, let vs neuerthelesse be strong in the grace which is in Christ Iesus, 2. Tim. 2.1. as the Apostle exhorteth 2. Tim. 2.1. In his name let vs goe boldly vnto the throne of grace, Heb. 4.16. that we may receiue mercie, and finde helpe in time of neede: for though in our selues we are the childre of wrath, yet are we re­conciled and accepted of God, as his beloued in his best beloued, Eph. 1.6. as it is Eph. 1.6.

CHAP. III. That temporall afflictions are rather signes of Gods loue, than of his hatred.

§. Sect. 1 THe second argument whereby Sathan seeketh to perswade vs that we are out of the fauour of God, Afflictions markes rather of our adop­tion than of our reproba­tion. is taken from the manifold afflictions which are laid vpon many of Gods children, whilest they remaine in this vale of miserie. But it is easie to answere this obiection, if we be but a little cōuersant in the book of God; for there we may learne that afflictions and crosses are rather signes of Gods loue than of his hatred; and markes rather of our elec­tion and adoption, than of reprobation and eternall damna­tion. For the Lord hath foreshewed vs that his childrē should mourne when the world shall reioyce; that they should be hated and persecuted for his name sake; 2. Tim. 3.12. that all who will liue godly in Christ Iesus, shall suffer persecution and affliction, 2. Tim. 3.12. That they who will be conformable to him in glorie, must also be conformable vnto him in his suffrings, Rom. 8.29. Rom. 8.29. That this short and momentanie affliction, shall cause vnto vs a farre most excellent and eternall waight of glorie, 2. Cor. 4.17. 2. Cor. 4.17. That if we suffer with Christ, we shall also raigne with him, 2. Tim. 2.12. 2. Tim. 2.12. That whom the Lord loueth he chasteneth: and scourgeth euery son that he receiueth, Heb. 12.6.8. as it is Heb. 12.6. That those whom [Page 158]he doth not thus correct, are bastards and no sonnes, vers. 8. And to these wee may adde the examples of Gods children from time to time, as of Abraham, Iacob, Ioseph, Moses, Dauid, Iob, the Apostles, but especially our Sauiour Christ himselfe, who was hungrie, harbourlesse, despised, scoffed, reuiled, buf­feted, spit vpon, crowned with thorne, and lastly crucified; and yet euen whilest he suffered al these afflictions, he was the on­ly begotten and best beloued sonne of his heauenly father.

§. Sect. 2 So that both by testimonies and examples it is manifest, That afflicti­ons, though in their owne na­ture euill, turne to the good of Gods children. that afflictions are signes rather of Gods loue, than of his ha­tred; and markes of the children of God, rather than of the children of wrath. But here the tempter will demaund how this can be, considering that the Lord promiseth to his chil­dren all good things; whereas afflictions are euils, and pu­nishments inflicted on the wicked. To this we may answere, that though in their owne nature they be euill, yet through the wisedome and gracious prouidence of our God, they turne to the good of his children; and though to the wicked they are plagues and punishments, yet to the godly they are but trials and fatherly chastisements; for all their sinnes are punished in Christ, neither will it stand with Gods iustice to punish them againe in the faithful: and therfore there is no other end of them but the manifestation of Gods glory, and our spiritual good and euerlasting saluation. For as they are trials they serue to shew vnto all the world, and especially to our selues, our faith, hope, patience, obedience, constancie, and the rest of the 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 [Page 159]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 [Page 160]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, [Page 161]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 sonne we may returne againe, and be recei­ued into his euerlasting loue and fauour.

§. Sect. 4 Secondly, That spirituall afflictions tend to our mortifi­cation. the Lord sendeth afflictions to mortifie in vs the old man, the flesh and vnregenerate part: now the flesh is not onely in our bodie, but also in our soule and euery part and facultie thereof, and therefore the Lord doth not afflict the bodie alone with outward calamities, but euen the soule also with griefe of minde and horrour of conscience, with the waight of sinne and sense of his wrath, to the end that our corruptions both in bodie and soule may be mortified, the old man with the lusts thereof crucified, and in the end fullie abolished. Iere. 4.4. And therefore doth the Lord breake our hard and [Page 162]stonie hearts, therefore doth he plowe and teare them vp like fallow ground, to the end that the seede of his grace be­ing sowne in them may take roote, fructifie and bring forth a plentifull haruest of godlinesse, to his glorie and our com­fort. It is not therefore for want of loue, that our heauenly father doth thus bruse vs and euen crush vs in peeces; it is not because he will reiect vs and cast vs of: but when we are truely humbled, when our hard hearts are softned, and our spirits broken and made contrite, then will he regard vs and shew his tender loue and mercifull kindnesse vnto vs as he hath graciously promised. Matth. 12.20. The brused reede will he not breake, Matth. 12.20. Psa. 51.17. and smoking flax shall he not quench. So Psal. 51.17. The sacrifices of God are a contrite spirit, a contrite and broken heart O God thou wilt not despise. And the Prophet telleth vs that our Sauiour Christ was sent into the world to preach glad tidings vnto the poore, to binde vp the broken harted, &c. to comfort all that mourne, Esa. 61.1, 2, 3. to giue them beautie for ashes, the oyle of ioy for mourning, the garment of gladnes for the spirit of heauines &c. as it is Esa. 61.1.2.3. Luk. 4.18.

§. Sect. 5 Lastly, Gods dearest children sub­iect to spiritu­all affliction. that the afflictions of the minde, the apprehension of Gods wrath, the sting of sinne, and torments of consci­ence, are not any true and certaine signes of Gods hatred, hereby it plainely appeareth: in that the most deare children of God haue been subiect to them, and that in great measure. For example, Iob who by Gods own testimony was the iustest man that liued on the earth, Iob. 1.8. Iob. 1.8. notwithstanding was so grieuously afflicted both in body and minde, that he bur­steth out into these grieuous complaints, Iob. 6.4. & 9.17, 18. & 13.24.26. & 16.9. & 19.11. Iob. 6.4. The arrowes of the almightie are in me, the venime whereof doth drinke vp my spirit, and the terrors of God fight against me. And chap. 9. vers. 17. He destroyeth me with a tempest and woundeth me with­out cause. 18. He will not suffer me to take my breath, but filleth me with bitternesse. So, c. 13.24. Wherefore hidest thou thy face and takest me for thine enemie? And v. 26. Thou writest bitter things against me, and makest me to possesse the iniquities of my youth. And c. 16.9. His wrath hath torne me, and he hateth me and gnasheth vpon me with his teeth; mine enemie hath sharpned his eyes against me. And. c. 19.11. He hath kindled his wrath [Page 163]against mee and counteth mee as one of his enemies.

Looke also vpon the example of the Prophet Dauid, who though he were a man according to Gods own heart, yet was he made to drinke a deep draught in this cup of inward afflic­tions, and was vexed not only outwardly in his estate, goods, and body, but also in his soule, with the sense of Gods wrath, with the waight of sinne, and the terrors and torments of con­science, which make him to vtter these and such like pittifull complaints in the booke of the Psalmes. Psal. 6.3. Psal. 6.3. My soule is also sore troubled: but Lord how long wilt thou delay? And v. 6. I fainted in my mourning: I cause my bed euery night to swim, and water my couch with my teares. So Psal. 38.2. Psal. 38.2.3. Thine arrowes haue light vpon me, and thine hand lieth vpon me. 3. There is nothing sound in my flesh, because of thine anger: neither is there any rest in my bones because of my sinne. 4. For mine iniquities are gone ouer mine head, and as a waightie burthen they are too hea­uie for me. &c. And Psal. 88.7. Thine indignation lieth vpon me, Psal. 88.7.14, 15, 16. and thou hast vexed me with all thy waues. And v. 14. Lord, why dost thou reiect my soule, and hidest thy face from me? 15. I am afflicted and at the point of death: from my youth I suffer thy ter­rors, doubting of my life. 16. Thine indignations goe ouer me, and thy feare hath cut me off. So in the 77 Psalme he taketh vp this lamentable complaint. vers. 7. Psal. 77.7, 8, 9, 10. Will the Lord absent him­selfe for euer? and will he shew no more fauour? 8. Is his mercie cleane gone for euer? doth his promise faile for euermore? 9. Hath God forgotten to be mercifull? hath he shut vp his tender mer­cies in displeasure? 10. And I said, this is my death. Looke also vpon the Apostle Paul, who though he were a chosen vessel, whom God had seperated from his mothers wombe to carrie his name before the Gentils, and is is Act. 9.15. Act. 9.15. Gal. 1.15. 2. Cor. 6.4, 5, 6, 7, 8. Gallat. 1.15; yet was hee afflicted grieuously, not onely outwardly in body, as hee professeth 2. Corinth. 6.4.5.6.7.8. &c. but also in minde; for the messenger of Sathan was sent to buffet him, 2. Cor. 12.7, 8. and hee had a long time a pricke in the flesh, from which hee could not be freed, though he often begged this fauour at Gods hand, as appeareth, 2. Cor. 12.7.8. And the burthen of sinne grieuously afflicting his conscience, forced him to cry out Rom. 7.24, Rom. 7.24. O wretched [Page 164]man that I am, who shall deliuer me from the body of his death?

§. Sect. 6 So that by these and many such like examples, That Christ himselfe indu­red these spiri­tuall afflicti­ons. 1. Cor. 10.13. 1. Pet. 5.9. Esa. 53.3. that is ma­nifest vnto our comforts which the Apostle speaketh, 1. Cor. 10.13. There hath no temptation taken you but such as apper­taineth to man; for the same afflictions (which we suffer) are accomplished in our brethren which are in the world, as it is, 1. Pet. 5.9. Yea the same and farre greater were indured by our head Iesus Christ himselfe, who receiued deepe and grisly woundes, in respect of those small scratches which we suffer, and drunke the full cupe of Gods heauie displeasure, of which we onely sip or taste; for he was not onely in his out­ward state deiected and reputed as an abiect amongst men, nor persecuted by his cruell enemies alone, euen to the take­ing away of his precious life, by a cruell and shamefull death; but also inwardly in his soule he sustained farre more heauie crosses thē that which he outwardly carried on his shoulders, though the waight thereof caused him to faint for wearines. for to say nothing of Sathans temptations and the power of hell which was set against him, let vs consider of that bit­ter agonie which he sustained in the garden, where the bur­then of Gods anger, for our sinnes was so heauie vpon him, that it pressed out of his blessed body a sweate of water and blood; neither was he presently cased of this vnsupportable waight, but he was faine to beare it euen vnto his crosse; nei­ther was he comforted in minde when the panges of death had taken hold of his body, but euen then he was so vexed with the sense of his fathers displeasure, that in bitternesse of soule he crieth out my God, My God why hast thou forsaken me: Not that he despaired vtterly of Gods loue and assistance, or thought himselfe a reprobate and castaway, for he calleth him stil his God: but the deitie hauing for a time withdrawne it selfe, to the end the humane nature might suffer that pu­nishment which we had deserued euen vnto death it selfe, which otherwise it could not haue been subiect vnto, he vttereth this speech truely according to his present sense and apprehension. Now if we consider who it is that was thus grieuously afflicted both in body and minde, we shall finde that it was not one hated of God, but his onely begotten [Page 165]and best beloued sonne, in whom he professeth himselfe to be well pleased. Matth. 3.17. Matth. 3.17. Seeing therefore our Sauiour Christ who was the natural sonne and heyre of God, and so tenderly beloued of his heauenly father that in him hee loueth all his children, did notwithstanding indure not only grieuous afflic­tions of body, but the intollerable burthen of his fathers dis­pleasure in his soule also. Why should we imagine y ^t either our outward or inward afflictions are any signes or argumēts that God hateth or hath reiected vs? especially considering that he hath predestinated vs to be made like to the image of his sonne, not only in his glory, but also in his afflictiōs; so that first we must suffer with him, & after raigne with him, Rom. 8.29. 2. Tim. 2.12. Obiection. 1. Pet. 2.22. as it is Ro. 8.29. 2. Tim. 2.12.

But it may be obiected that our Sauiour Christ suffered all this not for any sinne that was in himselfe, for he did no sinne, neither was their guile found in his mouth. 1. Pet. 2.22. but he was wounded for our transgressions, he was broken for our iniqui­ties, as it is Esa. 53.5. Esa 53.5. And therefore considering that the Lord did thus hate sinne, euen when his dearely beloued sonne did take it vpon him; how much more will he hate it in vs? Answere. 1. Pet. 3.18. if he so seuerely punished his deare darling when he had taken the sinnes of others vpon him, how fearefull punish­ments are prepared for the sinners themselues? I answere, that indeede Christ who was iust did suffer for vs who were vn­iust, as it is 1. Pet. 3.18. and that sinne is so odious to Gods eyes that rather then it should not be punished, he would punish it in his deerely beloued sonne; the consideration whereof should make vs also to hate and fly from it as the greatest euill: but yet this should be so farre of from discou­raging vs, or from making vs doubt of Gods loue, that no­thing in the world doth more assure vs thereof, no consolati­on can be imagined more comfortable, for what greater testi­monie of Gods loue can be imagined, then that whē we were strangers yea enemies to God, Rom. 5.10. he should send his deare belo­ued son to die for vs, to the end that by this meanes his iustice might be satisfied, his wrath appeased, and we being receiued into grace & fauour, might be made heires of euerlasting life? what greater assurance can we haue that our sins are forgiuen vs then that they are alreadie punished in Christ? it being a­gainst [Page 166]the iustice of God to punish the same sinnes twice? What stronger argument can be brought, to proue that we shall neuer be subiect to Gods wrath, nor be cast away in his heauie displeasure; than that our Sauiour hath borne his fa­thers anger, to the end hee might reconcile vs vnto him? and therefore though our Sauiour suffered these outward and inward afflictions, not as he was the dearely beloued sonne of God who was free from sinne, but as he was our mediator, who had taken vpon him our sinnes, to the end he might satisfie his fathers iustice; yet seeing he indured these things in our stead, to the end we might be freed from them, hence ariseth vnto every true christian sound comfort, and certaine assurance of Gods loue and goodnes towards him.

¶. Sect. 7. A daungerous temptation grounded vpon our not-profi­ting by afflicti­on.But the tempter will further vrge his obiection after this manner: let it be graunted (will he say) that God doth cha­stise sometime his children whom he loueth, both with out­ward and inward afflictions, and that they suffer euen the same miseries which thou indurest; yet seeing they are some­times punishments also which he inflicteth vpon the wick­ed, hence thou canst not gather that they are fatherly cha­stisements and signes of his loue to thee: nay contrariwise thou maiest assure thy selfe, that they are fearefull punish­ments and signes of Gods hatred, which God in iustice in­flicteth on thee for thy sinnes, that others may bee warned by thine example. For if they were chastisements and fa­therly corrections, then would they indeede correct thee, that is, reforme and amend thee; for this is the end why God inflicteth them on his children, and his end cannot be frustrate: but in thee there is no reformation wrought, nor any increase of patience; whereas in the faithfull, tribulation bringeth forth patience, Rom. 5.3. as euen by the Scriptures it is mani­fest. Nay contrariwise when the hand of God is vpon thee, thou bewraiest great impatiencie, and vtterest inconsiderate speeches, which tend to Gods dishonor, giue offence to the world and wounde thine owne conscience. And therefore howsoeuer to other these are fatherly chastizements, yet to thee they are seuere punishments, which mooue thee rather to despare, than assure thee of Gods loue.

That it is no fit time to iudge of our spirituall gra­ces in the con­slict of temp­tations.To this we answer, that it cannot be denied, but that Gods corrections doe correct and amend his children, and that afflictions serue to the encreasing of their patience, faith and other graces; but yet let vs know that Sathan playeth the false deceauer, when he moueth vs to looke for the assurance of Gods loue, and for our amendment & increase of Gods grace, in the very time when the hand of God is vpon vs, whilest the conflict lasteth, and the temptation grieuously shaketh and battereth vs: 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 [Page 168]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 clear [...]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 dea [...] children in g [...]eiuous temptations shew impati­encie, and vtter some [...] 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 [Page 169]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 [Page 170]with a stedfast faith and constant patience; and you shall per­ceiue that Gods loue, and the graces of Gods spirit in him, were so shadowed with the grieuousnesse of his present af­flictions, that he could not discerne them. For he complaineth like a man vtterly cast off and reiected of God. Psal. 88.14. Lord why dost thou reiect my soule, Psal. 88.14. and hidest thy face from me? 16. Thine indignation is gone ouer me, and thy feare hath cut me off. & 77.8.9. The like complaint he taketh vp. Psal. 77.8.9.10. Neither had the Prophet in these times alwaies the spirit of supplica­tion and prayer, but sometime the grieuousnesse of his paine did shut his mouth so as he could not confesse his sinne, Psal. 32.3.4. nor humble himselfe before his God; though through the waight of affliction, his bones were consumed, and he roared for griefe all the day long, as appeareth Psalm. 32.3.4. So Ieremie seeing the word of God contemned, Ierem. 20.14.15.18. and himselfe who was Gods ambassador despised, could not beare it but bursteth out into great impaciencie, cursing the day of his birth, and euen the man that brought newes thereof to his father, because he was borne to see labour and sorrow, and that his daies should be consumed with shame. Ierem. 20.14, 15.18. If therefore we iudge of Iob, Dauid, and Ieremie, a­cording to their outward behauiour, and their owne inward feeling in the time of afflictions, and in the combate of temp­tations; we should thinke them voyde of faith, impatience, and destitute of all assurance and hope of Gods loue and fa­uour: but the Scriptures teach vs otherwise, propounding them vnto vs as patternes of patience and true godlinesse; and themselues also at other times doe shew their singular faith, patience, and the rest of the graces of Gods spirit. See­ing then this is not our case alone, but the state of Gods dea­rest children, let vs not beleeue the tempter telling vs that we are not Gods children because we see not Gods graces so plainely in the time of temptation and triall, but contra­riwise bewray our impatiencie and other corruptions: but let vs be truely humbled in the sight of our infirmities, laboring and striuing to reforme them; and iudge of our state, not as we finde it in the time of the conflict, but as it was or is be­fore or after the combate is ended.

§. Sect. 10 Lastly, the tempter obiecteth, The obiection out of Eccles. 9.1. answered. and hath stirred vp his wic­ked instruments the enemies of Gods truth to defend, that though wee are not wholy to despaire of Gods loue, yet wee must doubt thereof: and to this purpose they alleadge that saying Eccles. 9.1. which they reade thus: I haue handled all these things in my heart that I might curiously vnderstand: Iust and wise men and their workes are in the hand of God; and not­withstanding, a man knoweth not whether he be worthie of loue or hatred, but all things are kept vncertain for the time to come &c. I answere, that if Gods loue or hatred did depend vpon our owne vnworthinesse, wee might well doubt; nay I will say more, wee might iustly despaire of his grace and goodwill, and certainly assure our selues that we were hated and abhor­red of God; for this, if any thing, wee haue deserued. But the truth is, that as Sathan tempting our Sauiour, and quoting scripture for his purpose, left out that which made against him; so here by his instruments assaulting his members, he addeth to the scriptures that which maketh for him: for nei­ther in the Hebrew, which is the originall, nor in the Greeke translation is there any one word of our worthinesse or vn­worthinesse; but thus it is in the text as it is truly translated in our Bibles; No man knoweth either loue or hatred of all that is before them: and whereas they reade the words following thus; But all things are kept vncertain for the time to come, they most grosly depraue the text, which is thus to be read as wee haue it translated; All things come alike to all, and the same con­dition is to the iust and the wicked; and thus also doth Arias Montanus one of the most learned amongst themselues translate it.

Neither wil their corrupt translatiō stand with the sense and truth of the place: for, as he saith, no man knoweth whether he be worthie of loue, so also, that no man knoweth whether he be worthie of hatred: but this is vtterly false; for so should wee say that wee could not know whether the Sodomites for their filthinesse, the Canaanites for their idolatrie, Iulian for his apostasie were worthie to be hated of God; whereas the scriptures witnesse the cleane contrarie, and euen they themselues doe confesse, that they who desperatly giue ouer [Page 172]themselues into all sinne and wickednesse, are not to doubt but that they are worthie of Gods anger and heauie displea­sure; why therefore on the other side may not those who are truly conuerted vnto God, and indued with a liuely faith which worketh by loue, be assured of Gods loue and fauour, seeing he hath assured them hereof in his word? Nay in the same chapter vers. 7. their corrupt exposition is ouerthrowne; for there he biddeth vs to eate our bread with ioy, and to drinke our wine with a cheereful heart, for God now accepteth our works. Now, though God did indeede accept ourworkes, yet wee could not be moued to ioy and cheerefulnesse of heart here­by, vnlesse also we might be assured of his acceptation.

But let vs examine these words and shew the true sense of them. The exposition of Eccles. 9.1. There are two expositions giuen, which may stand with the analogie of faith and the circumstances of the text. For some vnderstand these words not of Gods loue or hatred, but of mans loue towards those things he desires, and of his hatred towards those things he flieth; and then this is the sense of the place; A man knoweth not whether those things which he loueth, as pleasures, honours and riches, or those things which hee hateth, namely crosses and afflictions shall happen vnto him, because they are not disposed by his owne power, but by the prouidence of God who giueth these out­ward things indifferently to all both iust and vniust. So that if the words are thus to be vnderstood, there is no shew of rea­son in the Papists exposition.

Secondly, let it be granted that it is to be vnderstood of Gods loue towards vs, yet it will make nothing for their pur­pose: for then this is the plaine sense of the words; no man can know whether hee bee loued or hated of God by these common outward things which happen alike to al, and in re­spect whereof there is the same condition to the iust and the wicked, and to the pure and polluted, to those that worship God and those that worship him not: there is no iudge­ment that can bee giuen, either of our selues or others in re­spect of our outward state, for sometime the iust are poore, the vniustrich, the wicked aduanced to honour, and the god­ly afflicted and persecuted. For example, Esau enioyed his [Page 173]delights and plentie of all things, Iacob like a poore pilgrime went into a strange countrie, hauing no other riches but his clothes on his backe and his staffe in his hand, & when he was come amongst his friends he endured tedious labours, & ma­ny miseries; and so Dauid was persecuted, whilest Saul did sit on the throne; yea our Sauiour Christ himselfe was arraigned at the barre and condemned, whilest Pilate and the chiefe Priests and Pharisies sate in the seate of iustice, ouerswaying all at their owne pleasures: and yet at the same time, Iacob was beloued, Esau hated; Dauid chosen of God, Saul reiec­ted; our Sauiour Christ the deare sonne of his heauenly fa­ther, and his enemies the instruments and limmes of Sathan. So that it is most true that Salomon speaketh, namely, no man can haue assurance of Gods loue and fauour by these outward benefits bestowed both vpon the godly and wicked; neither by his aduersities and afflictions can gather that the Lord ha­teth him: for these befall all indifferently, as it pleaseth God to punish the reprobate, or to chastize his owne children.

But though we can gather no sound argument from these outward things of Gods loue, yet it followeth not that there is no other meanes to assure vs hereof: for by the same reason wee may conclude that man is no better than brute beasts, and that there is no immortalitie of the soule, Eccles. 3.19. because it is said, Eccles. 3.19. that the condition of the children of men and the condition of beasts is the same. But as the Wiseman speaketh there of their outward mortalitie alone, and not ab­solutely in all respects; and therefore he saith that they are a­like to see to, that is, in outward appearance, vers. 18. and ex­plaineth himselfe in the words following; for (saith hee) as one dieth so dieth the other: so he doth not meane here sim­ply that there is no assurance of Gods loue, but onely in re­spect of these outward things, and therefore he addeth, that in these outward respects all things come alike to all, and the same condition is to the iust and the wicked.

Though then there is no assurance of Gods loue to be ga­thered out of our worldly estate, yet it cannot hence be con­cluded that therefore there is no meanes whereby we may be assured hereof: for the Lord hath giuen vnto vs his word and [Page 174]mercifull promises, he hath giuen vnto vs his holy spirit cry­ing in our harts Abba father, and witnessing to our spirits that we are the sonnes of God, Rom. 8. Rom. 8. He hath manifested his loue by giuing vs his onely sonne, and begetting in vs by his word and spirit a liuely faith, whereby wee may apply him and all his benefits vnto vs. Whosoeuer therefore beleeueth truly in Iesus Christ, he may be assured of Gods loue and euerlasting life, according to that Ioh. 3.16. So God loued the world, that he gaue his onely begotten sonne, Ioh. 3.16. that whosoeuer beleeueth in him should not perish, but haue euerlasting life.

If therefore we beleeue in Iesus Christ, we need not to de­spaire, no nor to doubt of Gods loue and fauour towards vs; notwithstanding our vnworthinesse, nor yet in regard of the manifold afflictions which God inflicteth on vs, neither in respect of those manifold infirmities which we bewray whi­lest the hand of God is vpon vs: but wee may soundly and as­suredly conclude with the Apostle Paul, Rom. 8.38. I am per­swaded that neither death nor life, Rom. 8.38. nor Angels, nor principalities, nor powers, nor things present, nor things to come, 39. Nor height nor depth, nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord.

And so much concerning the first cause of our saluation, namely Gods loue and goodwill, and also the temptations of Sathan, whereby hee laboureth to impugne our assurance thereof: the second cause is Gods free election, which pro­ceedeth from the other; for whom he loueth, those hee elec­teth vnto euerlasting life and happinesse, it being an insepa­rable fruite of loue to seeke the good and felicitie of the par­tie beloued.

Election therefore is that part of Gods eternal and immu­table decree, whereby of his free loue and vndeserued grace he hath preordained some in Christ vnto saluation, and to the vse of the meanes tending thereunto, for the praise of the glorie of his grace.

CHAP. IIII. Of Gods election, the causes, subiect, obiect, and properties thereof.

IN this definition is set downe first the efficient cause or author of our election, namely God himselfe, the Father, the Sonne and the holy Ghost; and this appeareth Eph. 1.4. He hath chosen vs in him before the founda­tion of the world, that we should be holy &c. And Ioh. 15.16. Ye haue not chosen me, but I haue chosen you, and ordained you that ye goe and bring foorth fruite, &c.

Secondly, the motiue or impulsiue cause of Gods election is expressed, namely, Gods free loue, meere goodwill and vn­deserued grace. And this also is manifest Luk. 12.32. Feare not little flocke, for it is your fathers pleasure to giue you a kingdome. And Eph. 1.5. who hath predestinated vs to be adopted through Iesus Christ vnto himselfe, according to the good pleasure of his will.

Here therefore are excluded all other causes, wherewith di­uers haue imagined God was moued to elect vs; as namely our owne will, the foreseeing of our workes worthinesse or faith, and the merits of our Sauiour Christ. And that these were not the causes which mooued the Lord to elect vs, it may be prooued by manifest testimonies of scripture. First, our owne will is expressely excluded, Rom. 9.16. It is not in him that willeth or runneth, but in God that sheweth mercie. Se­condly, not the foresight of our owne workes, for the Apostle plainly affirmeth Rom. 9.11.12. that before the children were borne, and when they had neither done good or euill, that the pur­pose of God might remaine according to election, not by workes, but by him that calleth. 12. It was said vnto her, the elder shall serue the younger, 13. As it is written, I haue loued Iacob and hated Esau. And chap. 11.5.6. he saith, that Gods election is of grace, and if it be of grace it is no more of workes, or els were grace no more grace. Thirdly, not the foresight of any worthinesse in vs more than in others; For there is no difference, for all haue [Page 176]sinned and are depriued of the glorie of God: as it is Rom. 3.23. And the Apostle affirmeth both of himselfe and others, that they were all dead in their sinnes, and by nature the children of wrath as well as others, Eph. 2.1.3. Fourthly, the Lord respec­ted not our faith as an impulsiue cause mouing him to elect vs, but only as an effect of our election; neither was the Lord mercifull vnto vs in making choise of vs to bee partakers of euerlasting happinesse, because we were faithfull, but, that we might be faithfull, as Paul professeth of himselfe 1. Cor. 7.25. And the holy Ghost affirmeth, Act. 13.46. that as many of the Gentiles as were ordained vnto eternall life beleeued. Lastly, al­though the merit of Christ was the onely meritorious cause of our saluation, yet it was not the cause of Gods election, for Gods election was from all eternitie, and the cause of Christs merits, which were in time and the effects of Gods election, and therefore that which came after could not be the cause of that which was from all eternitie, neither can the effect produce the cause, but the cause the effect. Moreouer, we are not said in the scriptures to be chosen for Christ, but in Christ, Eph. 1.4. And the Apostle Iohn affirmeth, that Gods eternall loue was the cause which moued the Lord to send his sonne to redeeme vs by his death, and not that his death was the cause of his loue, Ioh. 3.16. And so much concerning the ef­ficient cause of our election. The materiall cause thereof was the purpose or counsaile of God himselfe, whereby hee de­termined to elect vs.

The formall cause was the seuering and setting apart of certaine men which were to bee saued, § Sect. 2 selected from the rest who were reiected.

The end of Gods election was two-fold: the first and chief end was the glorie of God, set forth by manifesting his grace and mercie in the saluation of the faithfull. And this the A­postle plainly expresseth Rom. 9.23. namely, that the end of Gods election is, that he might declare the riches of his glorie in the vessels of mercie, which he hath prepared vnto glorie. And Eph. 1.4, 5, 6. he saith, that he hath chosen vs in Christ, and prede­stinated vs, to the praise of the glorie of his grace.

The second end which is inferiour and subordinate to the [Page 177]other, is the saluation of the elect, and this also is expressed by the Apostle Rom. 9.23. where hee saith, that the elect are prepared vnto glorie. And Act. 13.48. the holy Ghost saith, as many as were ordained to eternall life: thereby implying that the saluation of the elect is the end of Gods election. And these are the causes of Gods election. The effects which insepa­rably follow-hereupon, are Christ the Mediatour, and the whole worke of his mediation and our redemption wrought by him, our adoption, effectuall calling, iustification, sanctifi­cation, and glorification; and these are the degrees and meanes of our election, which are as well contained in Gods decree as our saluation it selfe.

The subiect in which we are elected, is Christ Iesus our Me­diatour and head; not in regard of his deitie alone, for so he is the efficient cause; nor in respect of his humanitie alone, but as he is God and man. And wee are therefore elected in him, both because in our selues we were not capable of such glo­rious dignitie, as also because hee alone is a fit Mediatour in whom we should be elected, seeing with our election there is an vnion & coniunction of vs with God who hath elected vs.

The obiect of Gods election are all those who are preor­dained vnto euerlasting life, and whom the Lord will eternal­ly saue; which being considered in themselues are a great number, but yet in respect of the number of the reprobates but a small and little flocke; for though many be called, yet few are chosen, as Christ himselfe affirmeth, Matth. 22.14.

The last thing, which also is expressed in the definition, are certaine properties attributed to Gods election; namely, that it is eternall, free and immutable. That this decree is eternall, it appeareth Eph. 1.4. He hath chosen vs in him before the foun­dation of the world. So Rom. 9.11.

Secondly, that it is free and of his meere grace, it is mani­fest Rom. 9.18. He hath mercie on whom he will, and whom he will he hardneth. So Eph. 1.11. In whom we are chosen when wee were predestinate, according to the purpose of him which worketh all things after the counsaile of his owne will.

Lastly, that it is immutable and most firme and certaine, it plainly appeareth 2. Tim. 2.19. The foundation of God remai­neth [Page 178]sure; and hath this seale, the Lord knoweth who are his. Where we may obserue, that this immutabilitie and certain­tie of Gods decree, doth not depend vpon vs or our perseue­rance, but vpon Gods good pleasure and foreknowledge, for it is a foundation in it selfe firme and stable, and hath not the seale of our worthinesse or perseuerance in grace, but of Gods foreknowledge whereby he knoweth who are his.

CHAP. V. Sathans temptations concerning Gods election answered, and first those wherewith he assaulteth carnall worldlings.

§. Sect. 1 Sathans temp­tation whereby he perswadeth worldlings that all in the end shall be saued, answered. NOw concerning this decree of election and the as­surance thereof, there are two sorts of Sathans temptations: the first he suggesteth into the minds of carnall worldlings, to nourish in them fond presumption and carnall securitie: the other, into the minds of weak chri­stians, whereby he moueth them to doubt & despaire of their electiō to euerlasting life. The worldly man he assaulteth with two principal temptations: first, he perswadeth him that there is no election at al or reprobation, but that all in the end shall be saued. Which grosse absurditie that hee may make more plausible and probable, hee setteth before them the infinite mercie of God, and the generall promises and consolations in the Gospell: Ezech. 13. and 18. 1. Tim. 2.4. as, that he will not the death of a sinner, and that he will that all men shall be saued, in both places cunningly dis­sembling that which followeth; for to the first place is ad­ded, but that he repent, and in the latter, that they who shall be saued must also come to the knowledge of the truth.

But this temptation is so palpably absurd, that it becom­meth not Sathans policie to vse it to any, but those onely whose hearts are hardned, their eyes blinded, their conscien­ces seared, and who hauing not beleeued and loued the truth, are giuen ouer of God to beleeue strong delusions; and ther­fore I will not spend much time in answering this tempta­tion: onely let such men as are seduced with Sathans lyes know thus much, that Gods mercie is a iust mercie, as his iu­stice [Page 179]is a mercifull iustice; that God is infinite in both, and no lesse glorified in the manifestation of the one than of the o­ther. Let them know that there are no promises of the Gos­pell so generall, which are not limited with the condition of faith, and the fruite thereof vnfained repentance. Let them know, that God who is not onely mercifull but also true, yea truth it selfe, hath in his word reuealed his will, as well con­cerning the eternall death and destruction of the wicked, as the saluation of the godly: he hath said, Matth. 22.14. and 7.13. that many are called and few chosen; that the gate of heauen is so straight, that there are few who finde it; that he will say to the workers of iniquitie, Goe your waies I know you not; 23. that hee will make a separation betweene the sheepe and the goates, and as hee saith to the one, Come ye blessed of my father, inherit ye the king­dome prepared for you from the foundations of the world, Mat. 25.34.41▪ so hee will say to the other, Depart from me ye cursed into euerlasting fire, which is prepared for the diuell and his angels. Let them know that neither fornicators, nor idolaters, nor adulterers, nor wantons, nor buggerers, not theeues, nor couetous, 1. Cor. 6.9.10. nor drunkards, nor railers, nor extortioners, nor any that liue in the like sinnes, without repentance, shall inherit the kingdome of God, for truth it selfe hath spoken it, 1. Cor. 6.9.10. but they shall haue their part in the lake which burneth with fire and brimstone, Reu. 21.8. which is the second death, as it is Reuel. 21.8. And therefore let not Sa­than bewitch them, by setting before their eyes Gods mer­cie; for as sure as God is iust and true of his word, so surely shall such as continue in their sinnes, without repentance, bee eternally condemned; neither is it any impeachment to Gods mercie, if hee exercise his iustice in inflicting due pu­nishment vpon obstinate and rebellious sinners, seeing it is sufficiently manifested in the saluation of those who repent and beleeue.

§. Sect. 2 The second temptation which Sathan suggesteth into the minds of carnall men, to the end they may runne on in their desperate courses, and wallow still in the pleasing filth of their corruptions, hee thus frameth; Why enioyest thou not (saith he) thy pleasures? why art thou afraid to satisfie all thy desires? what needest thou to take any paines in perfour­ming [Page 180]Gods worship and seruice, Sathans temp­tation, groun­ded vpon the vnchangeable­nesse of Gods predestination. and to what purpose shouldest thou forsake thy pleasing sinnes, studying and striuing after mortification and newnesse of life, which is so bitter and vnpleasant vnto thee? for Gods decree of prede­stination is sure and most vnchangeable as himselfe is with­out change, and therefore if thou art elected of God thou maiest follow thy delights, goe on in thy sinnes, liue as thou list, yet surely thou shalt be saued, and he will giue thee re­pentance, though it be deferred to the last gaspe. But if on the other side thou art a reprobate, reiected of God in his eternall councell, then take what paines thou wilt, make thy throte horce with praying, and thy bagges emptie with gi­uing almes, be neuer so diligent in Gods seruice, neuer so care­full in mortifying thy sins, yet all is in vaine, for those whom he hath reprobated shall be condemned. And therefore much better were it to take thy pleasure and to follow thine owne desires whilest thou art in this life: for the punishments of the life to come will be enough, though thou addest no torments of this life vnto them.

That the for­mer temptation is both foolish and ridicu­lous false and impious.And thus doth Sathan reason in the minde of a carnall man, partly to continue and increase his securitie in the course of sinne, and partly to discredit the holy doctrine of Gods eternall predestination, as though it opened a dore to all licentiousnesse. But if we consider of this temptation aright, and sound it to the bottome, we shall finde first that it is most foolish and ridiculous, secondly that it is most false and impious. That it is most foolish it will easily appeare, if we vse the like manner of reasoning in worldly matters; for it is all one as if a man should thus say: thy time is appointed, and the Lord in his counsaile hath set downe how long thou shalt liue; if therefore it be ordained that thy time shall be short, vse what meanes thou wilt of phisicke and good diet, yet shalt thou not prolong it one day; but if God hath de­creed that thou shalt liue to olde age, take what courses thou wilt, runne into all desperate daungers, vse surfetting and all disorder of diet, nay eate no meate at all, and yet thou shalt liue till thou art an old man. Or as if he should say; God hath decreed alreadie whether thou shalt be rich or poore, and if [Page 181]he hath appointed thee to be poore, take neuer so much paines, follow thy calling as diligently as thou wilt, abstaine from all wastfulnesse and prodigalitie, yet shalt thou neuer get any wealth: but if thou art preordained to be rich, sell all thou hast and scatter it abroade in the streetes, spend thy time in gaming, drinking and whoring, neuer troubling thy head with care, nor thy hands with worke, yet shalt thou be a welthie man. Now who would not laugh at such absurd manner of reasoning if any should vse it? because euery man knoweth, that as God hath decreed the time of our life, so he hath decreed also that we should vse the meanes, where­by our liues may be preserued so long as he hath ordained that we should liue, namely auoyding of daungers, good diet, and phisicke; and as he hath decreed that a man should be rich, so he hath decreed also that he should vse all good meanes of attaining vnto riches, namely prouidence and paines in getting, and care and frugalitie in keeping that he hath gotten; and whosoeuer vse not the meanes, doe make it manifest that they were not ordained vnto the end. Al­though indeede, because the Lord would shew his absolute and almightie power, he doth not alwaies tie himselfe vnto meanes, but sometimes crosseth and maketh them vneffectu­all to their ends, and sometime he effecteth what he will, without or contrarie to all meanes; and hence it is that some quickly die who vse all meanes to preserue health, and some become poore who vse al meanes of obtaining riches, where­as others being depriued of the meanes attaine vnto long life and riches by the immediate blessing of God. But ordinarily the meanes and end goe together, and therefore it is fond presumption to imagine or hope, without the vse of the meanes, to attaine vnto the end. And thus it is also in spiri­tuall matters appertaining to euerlasting life; those whom God hath elected, he hath ordained also that they should at­taine vnto and vse all good meanes tending thereunto, name­ly faith, repentance, sanctification, and newnesse of life: and therefore it is as absurd for any to imagine, that they shall be saued continuing in their ignorance, infidelitie, vnrepen­tancie, and filthie corruptions, as it is for a man to thinke that [Page 182]he shall liue to be old, and yet runneth into all daungers, for­saketh phisicke yea and foode also whereby his life should be sustained. For the spirituall meanes of saluation are as well (nay much more) contained in Gods decree, as the corpo­rall meanes of preseruing life: for it hath been heard-of, that some haue liued in the middest of daungers, and in the ab­sence of meate, for a long time; but it was neuer heard that any haue attained vnto euerlasting life without faith, repen­tance, and sanctification: for euen the thiefe vpon the crosse beleeued in Christ, and shewed the fruites of his faith in ac­knowledging his owne sinne reproouing his fellow, in con­fessing our Sauiour Christ euen then when his Apostles de­nied and forsooke him, in calling vpon his name and desiring by his meanes euerlasting life.

§. Sect. 3 But as this temptation is foolish, Sathans temp­tation groun­ded vpon the vnchangeable­nesse of Gods decree false and impious. so also it is false; for whereas he saith that though we liue in our sinnes without repentance, yet we may be elected and therefore shall be saued; and though we take neuer so great paines in Gods seruice, and most carefully indeauour to spend our liues in holinesse and righteousnesse, yet we may be reprobates and therefore shall bee condemned; this is vtterly vntrue: for, whomsoeuer the Lord hath ordained to euerlasting life, those also he hath ordained to vse the meanes whereby they may be saued, and consequently whosoeuer carefully vse these meanes may be assured of their saluation, whosoeuer neglect and despise these meanes they manifestly declare that they are not in the number of the elect, so long as they continue in their neglect and contempt: for the end and the meanes tending to the end, are inseparably ioyned in Gods decree; so that they who vse the one shall obtaine the other, they who neglect and contemne the meanes shall neuer attaine vnto the end.

The end of Gods election two fold. Eph. 1.5.6.Now the end of Gods election is two fould. The chiefe and principall is his owne glorie, as appeareth Ephes. 1.5.6. Who hath predestinate vs to bee adopted through Iesus Christ vnto himselfe, according to the good pleasure of his will; to the praise of the glorie of his grace. And this end the Lord will not suffer to be frustrate: for his glorie shall shine in all his elect, and [Page 183]therefore we also are most carefully to labour that we may further this end; for the more that the praise of Gods mercie doth shine in vs, the better assurance we haue of our election. And seeing God is most glorified when as our lights shine brightest before men in a godly and christian life, Mat. 6.16. 1. Pet. 2.21. therefore let vs be most carefull to spend our time in holinesse and righteousnesse, that thereby we may glorifie our heauenly father, and also make our owne election sure; Eph. 1.4. for he hath chosen vs that we should be holy, and therefore if we be holy it is a most certaine signe that he hath chosen vs.

The second end of Gods electi­on.The second end of Gods election is the saluation of his elect; for the iust accomplishing whereof, he hath preordai­ned diuers subordinate causes or meanes, which are the in­separable effects and fruites of his election; all which are so linked one with another, as that the precedent meanes is the cause of that which next in order followeth, and Gods decree the cause of all. The effects of Gods election, which are the subordinate causes or meanes of our saluation, are principally three; Vocation, Iustification, and Sanctification. By vocation we are separated from the world, made mem­bers of the Church, & ingrafted in to the body of Christ; and this is ordinarily done by the preaching of the word being made effectual by the inward operation of Gods spirit, or ex­traordinarily by some other meanes, or immdiately by the il­lumination of the holy Ghost. In our iustification we haue the pardon and remission of all our sinnes by vertue of Christs merit, and are adorned with his righteousnesse imputed vn­to vs: and this is done, principally by God himselfe, & instru­mentally by a liuely faith. Our sanctification consisteth in our dying to sin, and rising vp to newnes of life; which is be­gun, increased, and finished in vs by Gods spirit. Whosoeuer therefore are predestinate to saluation, they also are effectual­ly called, that is separate from the world▪ and ingrafted into the body of Christ; and this they attaine vnto by diligent and attentiue hearing of the word. Whosoeuer are effectually called, are also iustified; and therefore haue obtained a true and liuely faith. Whosoeuer are iustified are also sanctified, that is, die vnto their sinnes, and rise againe to newnes of life, [Page 184]and consequently whosoeuer are still meere worldlings and no true members of Christs bodie (as all those are who make no conscience of hearing Gods word diligently, reuerently, and attentiuely, nor of treasuring it vp in their hearts) they are not truly called; whosoeuer haue not Christs righteous­nesse and obedience imputed and applied vnto them (which none haue that are destitute of a true and fruitfull faith) are not iustified; whosoeuer liue in their sinnes, without repen­tance, without any earnest desire and hartie endeuour of ser­uing the Lord in holinesse and righteousnesse of life are not sanctified; and whosoeuer are not called, iustified and sancti­fied, shall neuer be saued; for the end and the meanes ten­ding thereunto are ioyned together in Gods predestination. So that where the one is, there the other is; where the one neuer is, there the other shall euer be wanting. And therefore as by our sanctification, iustification, and vocation, wee may certainly conclude that we are elected and shall be saued; so if we be without these, wee may as certainly inferre that wee are reiected, and shall be condemned if wee liue and die in this state.

Seeing then this is Gods truth, let not Sathan lull vs in se­curitie with that sophisticall cauill; if wee be elected we shall be saued liue how wee list; if we be reprobates wee shall be condemned, be we neuer so earnest in labouring after godli­nesse: for these principles may well stand together, it is im­possible that the elect should perish, and as impossible also that any who beleeue not in Christ, and bring not foorth the fruites of their faith in a godly and Christian life should bee saued; it cannot bee that the reprobate should attaine vnto euerlasting happinesse, and that any should not attaine there­unto, who desireth and endeuoureth to serue and feare the Lord: because predestination and saluation are so coupled together with the meanes that come betweene them, that they cannot possibly be seuered from one another, nor the meanes from either of them, nor yet amongst themselues; euen as the first lincke of a chaine is ioyned with the last by those which are betweene them, and these which are in the middle one with another.

CHAP. VI. Sathans temptations whereby he moueth the weake Christian to doubt of his election, answered.

§. Sect. 1 ANd these are the temptations where with Sathan assaulteth the worldling: The causes which moue Sa­than and his instruments to perswade the weake Christian to doubt of his election. but if he haue to deale with a true Christian, who is indeede elected of God, and sheweth the fruites of his election, by desiring and endeuouring to serue the Lord in holinesse and righteousnes, then he perswadeth him to doubt of his election, and to hang as it were wauering in the ayre, sometime lifted vp with hope, sometime deiected and cast downe with feare, till at last he being wearie and tired with his doubtful thoughts, and hauing no where to rest himselfe, is swallowed vp of desperation: like vnto a sillie bird which flieth ouer the maine Ocean, and one while hopeth to attaine vnto the land, another while feareth seeing no place where to light, till at last being so weary that she can flie no further, she falleth downe and is drowned in the sea. So these one while hope, and soone after finding their owne infirmities, and not seeing where they may rest their wauering minds, doubt and feare, till at last through wearinesse they sinke downe and are swallowed vp in the gulfe of desperation, where they are drowned and destroyed, if it doe not please the Lord to lift them vp again, and to shew them the firme Rock Iesus Christ, whereupon they may rest their wearie mindes and refresh their fainting soules; which hee alwaies doth perfourme to those that belong to his election; for it is impossible that any of them should perish, though Sathan and all the power of hell seeke their ruine and destruction.

But at this marke Sathan aimeth though hee neuer hitteth it, and though he neuer finally preuaile, yet to this doubting, and in the end despairing, he laboureth to perswade the true Christian; neither doth hee content himselfe with the forces of his owne temptations, but he ioyneth with him the world, which is as readie as Sathan himselfe to oppugne the certain­tie [Page 186]of our election, and our owne trayterous flesh which is easily moued to doubting and despaire, when as it seeth no­thing in it selfe whereupon it may rest. In the world he ma­keth his choise not of sillie ignorant men, but of the most subtill Sophisters and learned Doctors, the true successors of the Scribes and Pharisies, euen the whole rabble of the Po­pish clergie; who stand on Sathans part stoutly fighting his battailes, being perswaded and ouercome by that tempta­tion which our Sauiour Christ withstood, All this will I giue thee. For to what end (I pray you) doe these great Doctors so stifly stand in the defence of Sathans cause, perswading men might and maine to doubt of their election, and con­sequently of their saluation? Surely that by emptying mens minds of all true comfort, they may fill their own chests, and get the treasures of the earth into their possessions. For when the weake conscience wauereth and doubteth of his election, and not finding any true consolation whereupon it may rest, commeth vnto them for some comfort and better assurance; they behaue themselues like vnto vngracious Surgeons, who intending to make a pray of their patients, and to get their gains out of their pains and tortures, do one day heale, and the next day hinder the cure, making the wound worse than it was whē they took it in hand, til at last they haue so poyso­ned the sore that it is past their cure, whereas they could easi­ly haue healed it, if they had not regarded their profit more than their own credit, or their patients health: or like vnto de­ceitfull Lawyers, who somtimes speake in their clients cause, and sometimes betray it, going about in a tedious circuit, whereas the direct way lieth open before them, that so their clients cause being made more doubtfull & tedious, & them­selues impatient of delaies, are faine to double and trebble their fees, and yet oftentimes to no purpose, because the more they receiue, the fitter they thinke them to be their per­petuall Clients. So doe these Popish Chirurgeons and Ro­mish counsailers deale with their Pacient and Client; for she­wing his wounded conscience, and desiring some comfort at their hands, they will not make any soueraigne salue of the simples which they might gather out of Gods word, whereby [Page 187]he might soone be healed, for then their cure, and conse­quently their gaines were at an ende: but they holde him in suspense, and increase his disease of doubting, applying thereunto poysons in stead of salues, whereby at last his wound is made desperate. Thou canst not (will they say) at­taine vnto any certaine assurance of thine election, for that were fond presumption; but thou art to hope well: and that thou maist confirme thy hope, thou must make vowes and goe on pilgrimage, to inuocate and offer vnto these and these saints, thou must doe these workes of supererogation, build such a Monastery, repaire such a Church, giue so much money to such a Cloister, buie these Indulgences, whereby thou maist receiue pardon for thy sinnes; and for more surety sake, thou shalt at thy death bequeath so much money to the Priests, for Masses, Trentals and Dirges, that if it happen thou goe in­to Purgatorie, thou maist speedely be deliuered: but all this while they speake not a word of Gods vndeserued grace and free election, not a syllable of Christs death and satisfaction for our sinnes; no, this were too soueraigne a salue, and would too soone heale the wounded conscience, and so marre the market of these mount-bankes, making their Vowes, Pilgri­mages, Masses, Dirges, Indulgences, and other trumpery-ware not worth the cheapning.

§. Sect. 2 But let vs consider the state of the question betweene vs and Sathan, with his Doctors and Proctors, The state of this question be­tweene the Christian and Sathan with his assistants. whom he feeth with worldly riches to pleade his cause. We hold that a man truly conuerted, indued with a liuely faith and sanctified, may ordinarily be assured that he is the child of God, elected to saluation: but they affirme that it is presumption for such to haue any certaine assurance hereof, vnlesse it be by extraordi­nary reuelation; he may hope indeede that he is elected and shall be saued, but this hope must he tempered with feare, and mixt with doubting; and this doubting they call humi­litie, which they doe not account an infirmitie, but rather a vertue which doth commend their faith, esteeming firme as­surance to be but hereticall confidence and damnable pre­sumption, and pronouncing him accursed in their councell of Trent, who affimeth that we are to beleeue without doubting [Page 188]the remission of our owne sinne and euerlasting life in par­ticular.

And because they cannot but confesse, that doubting and beleeuing, in themselues are opposed one against another; they teach, that their faith is assured of Gods mercy and Christs merits, as in themselues infinite and sufficient; but it doubteth (in respect of our vnworthinesse and manifold im­perfections) to apply them particularly vnto our selues: so that when we looke vpon God and Christ, there is cause of firme assurance, but when we looke vpon our selues, there is nothing but matter of doubting, there is in deed some place left to their staggering hope, but none to assurance of faith: as though our faith were grounded on our owne worthinesse, and not vpon Gods free mercy and Christs merits; and as though resting vpon these alone, it could not haue certaine assurance of our election and saluation, notwithstanding our vnworthinesse and corruptions. But let vs arme our selues a­gainst this their doctrine, which containeth nothing else but principles whereupon sathan may ground his temptations, whereby he perswadeth vs first to doubting, and afterwards to despairing of our election and saluation; for when the troubled conscience hath no other assurance of Gods loue and his owne election, but that which is gathered from his owne worthinesse and workes, he still doubteth whether yet he be worthy, or haue fulfilled the measure of workes requi­red; and then further examining himselfe to cleare his doubt, and finding his best workes exceeding imperfect, and that his sinnes and corruptions are innumerable, then is his conscience set vpon the racke, and his soule plunged into deepe despaire, hauing no other stay but the broken staffe of his owne righ­teousnesse, which most deceiueth him when he most trusteth to it.

§. Sect. 3 And that we may be confirmed against sathans tempta­tions, The points to be considered of in this con­trouersie. and the subtill sophistrie of these his Doctors, I will handle this poynt at large, and will plainely proue, first, that the childe of God being conuerted, iustified and sanctified, may be certainely assured of his particular election, and that without any speciall reuelation after an ordinarie manner. [Page 189]Secondly, I will shew the meanes whereby we may attaine vnto this assurance; and the infallible signes of our election. Lastly, I will answere such obiections as are made against it by sathan and his adherents.

That we may be certainly assured of our election, proued by the testimo­nies of the Scriptures.Concerning the first, namely, that we may be certainely as­sured of our election and saluation, it may be proued by te­stimonies of Scriptures, and also by infallible reasons groun­ded vpon them. For we must not thinke that we can haue this assurance, by ascending into heauen, and there searching into Gods secret decree, but we must gather it out of Gods word, wherein the Lord hath reuealed his will vnto vs: and in regard hereof, though Gods will in it selfe be secret, so that we may aske who hath knowne the will of the Lord? 1. Cor. 2.16. yet seeing the Lord hath reuealed his hidden will in his word, we may say with Paul, that we haue knowne the minde of Christ. Now this know­ledge of Gods will concerning our election, is not to be ga­thered out of the lawe, as the Papists would haue it; for by reason of the condition annexed to the promise of euerla­sting life (Doe this and liue) it leaueth our consciences in per­petuall doubting, nay, rather in vtter desperation, because we knowe that we are farre from the exact obedience thereof: but out of the gracious promises of the Gospell, The couenant of grace made to assure vs of our election. freely made to euery one who beleeueth, without any condition of our owne workes and worthinesse. And therefore if wee beleeue the promises of the Gospell made in Christ, we may be assured of our election and saluation, though in our selues we are mise­rable sinners, who haue transgressed all Gods commaunde­ments: for the couenant and promises of God made to Abra­ham and his seede, was not through the lawe, but through the righteousnesse of faith, as it is Rom 4.13. and therefore it is by faith, that it might come by grace, and the promise might be sure, not in selfe onely, and in respect of the sufficiencie of Gods mercie and Christs merits, as the Papists dreame; but to all the seede, that is, to all that beleeue, and be the children of Abraham, who was the father of the faithfull both Iew and Gentill. For otherwise we should haue no better assurance of saluation by the Gospell than by the Law; for euen the pro­mise of the Law was most sure in it selfe and on Gods part, [Page 190]yet not sure to vs who could not perfourme the condition: and therefore the Lord made a new couenant, not of workes but of grace, onely on the condition of faith; that so the pro­mise might be sure, not onely in it selfe and on Gods behalf, but also vnto vs who are Abrahams seede, that is, true belee­uers, as appeareth Rom. 4.16. And this also notably appeareth Heb. 6.17.18. where the Apostle saith, Rom. 4.16. Heb. 6.17.18. that God willing more abundantly to shew vnto the heires of promise the stablenes of his counsaile, bound himselfe by an oath, 18. That by two immutable things wherein it is impossible that God should lie, wee might haue strong consolation, which haue our refuge to hold fast the hope that is set before vs, 19. Which we haue as an anchor of the soule both sure and stedfast. In which words the Apostle plainly sheweth, that the Lord hath added his oath to his promise, not to the end that in it self it should be confirmed, or needed any con­firmation on Gods part (for his bare word is yea and Amen, so infallible and sure, that though heauen and earth passe away and perish, yet not one iot or title of his word shall faile till all things be fulfilled) but to the end that we to whom the promises are made, Mat. 5.18. might be assured of the stablenesse of his counsaile, and thereby receiue strong consolation, and might rest our soules in the tempests of temptations vpon firme hope, as it were vpon a stedfast and sure anchor. Now what stabilitie, what strong consolation, what stedfastnesse of hope, if wee are still vncertaine of our election, sometimes hoping, as when wee looke vpon Gods mercie and Christs merits, and sometimes doubting, as when wee looke vpon our owne sinnes and vn­worthinesse? For what is this but to be shaken from our an­chor hold, and to be tossed vp and downe with the waues of doubting, till at last wee dash against the rockes of despaire, and so make shipwrack of our soules?

§. Sect. 4 And thus you see that the couenant of grace was there­fore made with vs, Particular te­stimonies pro­uing this point. that wee might be assured of our election, and that the whole Gospell is nothing els but Gods ambas­sage, whereby he certifieth vs of his free and vndeserued loue in Iesus Christ: but let vs further consider of some speciall testimonies whereby this assurance is confirmed. Rom. 5.1. it is said, Rom. 5.1. that being iustified by faith, wee haue peace towards God [Page 191]through our Lord Iesus Christ. But what peace can we haue, if wee be not assured of our election, but haue our mindes di­stracted and racked betweene faith and doubting, hope and despaire? Rom. 8.38. the Apostle professeth, Rom. 8.38. that he is perswa­ded that neither death nor life, nor angels, nor principalities, &c. nor any other creature should be able to separate vs from the loue of God which is in Christ Iesus our Lord. It is true (wil the temp­ter say) that Paul had this assurance of his election and salua­tion, but it was by some speciall reuelation, and nor ordina­rily; and therefore it followeth not hereof that euery particu­lar Christian can haue this assurance. I answere, that the A­postle groundeth not his faith on reuelations in that place, but on a foundation common to him with all true Christians, namely on the death of Christ, vers. 32. Vers. 23.33.34. on Gods free iustifi­cation, ver. 33. and vpon Christs intercession, ver. 34. and from hence hee confirmeth his and our resolution, that nothing should separate vs from the loue of Christ, vers. 35. from the loue of God in him. Whosoeuer therefore with Paul belee­ueth that Christ died for him, that God freely iustifieth him through Christs merits, and that our Sauiour fitteth at the right hand of his Father to make intercession for him, he may be assured of Gods loue, and consequently of his election. Secondly, Paul speaketh this not of himselfe alone, but also of all the faithfull, and therefore he vseth the plurall number, I am perswaded that nothing shall be able to separate vs. So Eph. 3.12. the Apostle saith, that wee haue through Christ boldnesse and entrance with confidence by faith in him. Eph. 3.12. Heb. 4.16. and 10.22. And Heb. 4.16. he exhorteth vs to goe boldly vnto the throne of grace, that wee may receiue mercie &c. And chap. 10.22. Let vs draw neere with a true heart in assurance of faith, &c. But I would faine know what entrance with confidence, what boldnesse and assurance of faith, when we draw neere vnto God, and present our selues before his throne of maiestie, if we remaine doubtfull of his loue and our election? So Heb. 6.19. he saith that our hope is a sure and stedfast anchor of the soule; Heb. 6.19. but what certain­tie or stedfastnes is there in it, if it wauer and stagger through doubtfulnes, so often as wee looke vpon our sinnes and vn­worthinesse? The Apostle Peter also doth tell vs, that the [Page 192]trust which we haue through Iesus Christ must be perfect, 1. Pet. 1.13. that is, entire and perpetuall, till we enioy the thing which we hope for, 1. Pet. 1.13. And 2. Pet. 1.10, he exhorteth vs to vse all diligence that we may make our calling and election sure: which if we could not doe, he should perswade vs to the vndertaking of a needelesse labour. Nay he plainely assureth vs, that if we doe these things (to wit if we ioyne vertue with our faith, and with vertue knowledge, and with knowledge temperance, and with temperance patience, and with patience godlinesse, and with godli­nesse brotherly kindnesse, and with brotherly kindnesse loue) we shall neuer fall; because these are effects and vndoubted signes of our election. And the Apostle Iohn would not haue it a mat­ter doubtfull, whether we are elected and shall be saued or no; but certainely knowne and vndoubtedly beleeued: and therefore he aimeth principally at this marke, and propoun­deth this as the chiefe end of his epistle, namely to shew how we might know ordinarily, and be fully assured that we are beloued of God, 1. Ioh. 3.14. elected, and shall be saued. So 1. Ioh. 3.14. We know that we are translated from death to life because we loue the brethren. And therefore in the latter end of his epistle he saith, that he had written it to this end, that we might know that we haue eternall life. chap. 5.13. and 5.13. Seeing then the Scriptures doe commend vnto vs a stedfast and assured faith, whereby we particularly are assured and perswaded of our election and saluation, notwithstanding our sinnes and vnworthinesse: therefore let not the tempter perswade vs to cast away this certaine perswasion, and to wauer in doubting; but let vs say with the Apostle Paul 2. Tim. 1.12, 2. Tim. 1.12. Though I am vn­worthie yet I know whom I haue beleeued, and I am perswaded that he is able to keepe that which I haue committed to him.

§. Sect. 5 But against that which hath been said the tempter obiect­eth, An obiection grounded vpon the indefinit­nesse of Gods promises an­swered. that the promises of the Gospell are generall and indefi­nit, and therefore no man can gather out of them any cer­taine assurance of his particular election. I answere that this consequence is false: for out of a generall and indefinit pro­position, we may truely and by the lawes of reason gather and inferre a particular conclusion, though not contrariwise. For example, if I thus conclude; all men are reasonable crea­tures: [Page 193]but I am a man; therefore I am a reasonable creature: it is rightly and truely inferred. Though therefore the pro­mises of the Gospell be contained in generall propositions, yet may euery faithfull man as certainely conclude, that they belong vnto him, as if they were particularly applied vnto him by name. Ioh. 3.16. For when the Lord by his ambassadors maketh this generall proposition in the preaching of the word; who­soeuer truely beleeue in Christ, they are all elected vnto e­uerlasting life; the faithfull hearer maketh this assumption in his minde, but I by the grace of God, and by the preaching of his word made effectuall by his spirit, haue a true faith begotten in me, whereby I beleeue in Christ my Sauiour; and therefore Gods promise of life and saluation belongeth vnto me. And thus also doth the conscience of man out of the generall curses of the law conclude that he is accursed; for when the law deliuereth this proposition in generall, Cursed is euery one who abideth not in all things which are writ­ten in the booke of the law to doe them; Deut. 27.26. Gal. 3.10. euery particular man maketh this assumption in his owne conscience, but I haue not continued in all to doe it, nay in stead of doing all, I haue neglected all, in sted of continuing in obedience, I haue been continually disobedient, in sted of doing the duties commaunded, I haue committed the sinnes forbidden, and therefore by the sentence of the law I am accursed. So that though both the threatnings of the law, and the promises of the Gospell be generall and indefinit, yet doth euery mans conscience truely informed by Gods word, gather out of them most certaine particular conclusions.

§. Sect. 6 But here the tempter will obiect further; That we may be assured that we are the faithfull, vnto whom the pro­mises of the Gospell are made. it is true indeede that euery faithfull man, may apply the generall promises of the Gospell vnto himselfe, but all the question is whether thou canst know that thou hast faith or no, seeing many who continue in their infidelitie, bragge most of their faith. I an­swere that it cannot be denied but that many are deceiued, by contenting themselues with their carnall securitie, in stead of a liuely faith; but hence it followeth not, that because many are deceiued with an opinion of faith, therefore those that beleeue indeede cannot be assured that they haue faith; [Page 194]no more then this followeth, some men dreame that they are rich, and are not so indeede when they awake, therefore no man knoweth whether he be rich or no; for what is their secure opinion, but an idle dreame of their owne braines, which hath no warrant out of Gods word? where as faith cer­tainely and euidently perswadeth, and like a candle doth not only manifest other things, but also it selfe appeareth by his owne light. So that as a man who seeth and feeleth the fier and the heate thereof, doth certainly know that hee seeth and feeleth it, so he that beleeueth in Christ doth know that he beleeueth indeede: yea as much more certaine is this knowledge, as the knowledge of faith grounded vpon Gods word which is infallible, is more certaine than the know­ledge of the senses, which are often deceiued. Furthermore if we could not be assured that we haue faith, then to what pur­pose serues the admonition of the Apostle 2. Cor. 13.5. 2. Cor. 13.5. Try your selues whether you are in the faith, examine your selues: know you not your owne selues, how that Iesus Christ is in you except ye be reprobates? In which words the Apostle plainely implieth, that we may know that we haue a true and liuely faith, or els this triall and examination were vaine: nay hee plainely saith that we may know that Christ is in vs, except we be reprobates, and consequently that we haue faith; for this onely is the hand whereby we apply Christ vnto vs and all his benefits. 1. Cor. 11.28. So 1. Cor. 11.28. the Apostle willeth vs to examine our selues before we come to the Lords table, that so we be not vnworthie guests; in which examination the chiefe thing which we are to respect, is whether we haue a true faith; for this is the mouth of the soule, whereby we feede vpon the body and blood of our Sauiour Christ; and therefore vnlesse we can know whether we haue faith when we are truely indued therewith, this admonition of the Apo­stle were to no purpose; neither can we haue any assurance to our owne soules, that we are worthie guests of the Lords table, and consequently we rest doubtfull whether we re­ceiue the Sacrament to our spirituall good and saluation, or to our iudgement and condemnation. Thirdly, we are as­sured of this by Gods word that whatsoeuer is not done of Rom. 14.23. [Page 195] faith is sinne. Rom. 14.23. Heb. 11.6. And without faith it is impossible to please God Heb. 11.6. If therefore we cannot be assured that we haue faith, we can haue no assurance that our best actions, our calling vpon Gods name, our hearing of his word, and all other duties of pietie and iustice, are any better than sinnes and odious in Gods sight: whereof it must needes fol­low that these actions, how good so euer in themselues, will be done of vs in doubting, because we know not whether they be done in faith; and being done doubtingly they be­come sinnes indeede, and therefore displeasing in Gods sight. Lastly, if I can know whether I beleeue a man vpon his word, and whether I trust and rely my selfe vpon his promise or no; why may I not much more know whether I beleeue Gods gracious promises made vnto all repentant sinners, and amongst the rest vnto my selfe, namely, that for the obe­dience and merits of Christ, I shall haue remission of my sinnes and euerlasting life? seeing this faith is not out of our selues, but a gift of God wrought in vs by his holy spirit, which is not idle in vs, for it pu [...]ifieth the heart, and worketh by loue; it mooueth vs to hate and flie from those sinnes we haue loued, and to imbrace and loue that holinesse and righ­teousnesse of life which heretofore hath been loathsome vnto vs. As therefore the fier is knowne by his heate, the sunne by the light, the good tree by his fruites, so when our cold hearts are inflamed with the loue of God, and a feruent zeale of his glorie, when our blinde vnderstandings are inlightned with the knowledge of God, and of the true religion, when we bring forth the fruites of our profession in a godly and christian life, then may we certainely know that we are in­dued with a true and liuely faith.

§. Sect. 7 But here the tempter will take occasion to perswade the weake christian and the troubled conscience, A temptation grounded vpon our assurance of faith, answe­red. that he hath no faith, seeing he doth not certainely know that he hath it, nor discerneth these signes and fruites of faith in himselfe. To this suggestion we are to answere, that we doe not say that the weake christian may be assured at all times, that he hath faith by his present sense; for first when we are newly con­uerted, and the seedes of faith are sowne in our hearts, we doe [Page 196]not presently discerne it; but as the corne which is cast into the ground, is for a time couered and after springeth vp the blade, and then the eare; so faith being sowen in our hearts, which first like fallow grounds are plowed vp, and as it were harrowed and broken with the threatnings of the law, and apprehension of Gods anger due vnto our sinnes, doth in the time of our humiliation and contrition, lie couered so as we cannot discerne it, till being more and more watered with the water of the spirit, and the heauenly promises of the Gospell, which in the preaching of the word, like sweete dewes and pleasant showers distill vpon it, it sendeth forth the blade, namely an holy desire and earnest indeauour to serue God, and afterwards the fruite, euen a plentifull har­uest in godlinesse and righteousnesse of life.

And secondly, sometime after that faith is begun in vs, and we haue seene the frutes thereof to our comfort, it is after hid from vs againe, as when either we wounde our consci­ence by committing some grieuous sinne against knowledge wittingly and willingly, or when it pleaseth the Lord to exercise vs in the spirituall conflict of temptations; for then sometimes it commeth to passe that our faith for a time lieth hid vnder the ashes of our corruptions; and the cloude of our sinnes, and the apprehension of Gods anger, doth so ouershadow the eyes of our vnderstanding that we cannot discerne the beames of Gods loue and fauour shining vp­on vs; although when the conflict is ended, our faith againe flameth out in the loue of God, and zeale of his glorie, and the louing countenance of the Lord shineth graciously vp­on vs when these cloudes of temptations are ouerpast. And therefore though we do not certainely know our faith by the fruites therof, either soone after our conuersion, or in the time of temptation, yet this must not discourage vs, because these are no fit times to iudge thereof: onely when we want this knowledge and full assurance, let vs vse all good meanes or­dained of God that we may attaine thereunto if we neuer had it; or recouer and againe renew it, if after we haue once had it, we lose the sense and feeling thereof, either by falling into hainous sinnes, or by the violence of Sathans temptations.

CHAP. VII. That we may be assured of our election, prooued by diuers argu­ments.

§. Sect. 1 ANd thus haue I shewed by plaine testimonies of scriptures, First, because the Gospell ma­nifestly sheweth that we are ele­cted. that we may infallibly be assured of our election; now I will also prooue the same by strong arguments, drawne from the same fountaine. First therefore we may thus reason; Whatsoeuer is manifestly shewed vnto vs in the Gospel, that we are bound to beleeue, and of that we may be assured: but 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 [Page 198]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 [Page 199]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 [Page 200]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 a fruite of the flesh it is condemned in Gods word, though the Papists highly commend it. So Matth. 14.31. our Sauiour reprehendeth Peter for his doub­ting; O thou of little faith, Matth. 14.31. wherefore diddest thou doubt? And Luk. 12.29. he telleth vs that wee must not stand in doubt, or (as the word [...] signifieth) be not like vnto meteors which are carried about in the ayre with euery winde. Luk. 12.29. And the Apostle Iames chap. Iam. 1.7. 1.7. compareth him that wauereth or doubteth, to a waue of the sea tost of the winde and carried a­way. And Paul is so farre from commending doubting for a vertue, that hee doth not onely condemne it as a sinne in it selfe, but also as a cause which maketh our actions which are indifferent or good in themselues to become sinnes. So the eating of this or that meate is a thing indifferent and lawfull if it be recciued with prayer and thanksgiuing, but yet the A­postle telleth vs Rom. 14.23. that he who doubteth is condemned if he eate; Rom. 14.23. and he rendreth this reason, because he eateth not of faith, and whatsoeuer is not of faith is sinne. So that by this hee sheweth, that he who doubteth, eateth not of faith; and that whatsoeuer is not done of faith is sinne. Seeing therefore doubting is opposed vnto faith, and is in it selfe not onely a sinne, but also a cause of sinne; let vs not intertaine it though it bring letters commendatorie from the Pope and all his shauelings; but labour to banish it out of our harts, and striue after faith and full assurance of our election and saluation in Christ Iesus; and though we finde our great vnworthinesse of the least of Gods mercies, and cannot see any reason in our selues why we should beleeue that wee are elected and shall be saued, yet let vs hope against hope, and beleeue against beleefe, for it is not a thing left to our choise but inioyned vs [Page 201]by God, as the chiefe and maine dutie required in the Gos­pell: and therefore laying aside all reasoning and disputing, let vs resolue to beleeue in obedience to Gods commande­ment; and then though we are neuer so full of corruptions, Act. 15.9. yet will this faith purifie vs; though wee are most backward in perfourming any good worke, yet will it be fruitfull in vs, Galat. 5 6. and will worke by loue; though wee be most vnworthie, it will make vs more worthie, by applying vnto vs the righte­ousnesse of Christ and the merits of his death and bloudshed, which will not onely free vs from the guilt and punishment of sinne, but wil also purge vs from the vices and corruptions themselues.

§. Sect. 4 Thirdly, the certaintie of our election may be prooued, Thirdly, faith is a certaine and particular perswasion, and not a doubtfull opinion or ge­nerall notion. by an argument drawne from the nature of faith: which is not a doubtfull opinion, but a certaine perswasion; not a generall notion, but a particular assurance, whereby we do applie and appropriate vnto our selues those things which wee doe be­leeue. Whosoeuer therefore hath true faith, he doth certainly beleeue and is particularly assured of his election, iustification and saluation. That faith is a certaine perswasion, it may ap­peare first by those properties and names which are giuen vn­to it in the word. Heb. 11.1. faith is said to be [...], that is, Heb. 11.1. a subsistance or present being of things hoped for; so that hope waiteth for them in time to come, but faith enioyeth them as being present, namely in respect of the certaine assurance and particular application of the promises vnto ourselues: and therefore the Apostle saith, 1. Ioh. 5.13. that hereby we may know (not that wee shall haue, but) that we haue eternall life, 1. Ioh. Heb. 11.1. 5.13. not in possession but in assurance of faith. It is called [...] in the same place, which word is quite contrarie to doubting, as signifying a manifest demonstration which doth not only shew a thing probably, but also doth conuince with strong arguments, and make that truth cleere and manifest, which was otherwise obscure and secret, and therefore in the text it is called a demonstration of things not seene. So there is a­scribed vnto it fulnesse of perswasion, Heb. Heb. 10.22. 10.22. Let vs draw neere with a true heart, [...], in full assurance of faith: and also boldnesse with confident trust, Eph. Eph. 3.12. 3.12. by whom [Page 202]we haue boldnesse and entrance with confidence (not by ex­traordinarie reuelations, but) by faith in Christ: which full as­surance, boldnesse and confidence wee could not haue, if wee were not assured of Gods loue and our election, but remai­ned doubtfull whether we were beloued of God and elected or no.

To these names and properties of faith, we may adde some plaine testimonies of Scriptures, which cleerely shew that faith is not a doubtfull hope, but a certaine perswasion. 1. Iohn 3.14. 1. Ioh. 3.14. The Apostle saith, that we knowe that we are tran­slated from death to life (not by reuelation but) because we loue the brethren; he doth not say that we knowe that we shall be, but that we are translated from death to life, to note the cer­tainty of this knowledge and perswasion. Rom. 3.2. the A­postle saith, Rom. 5.2. that by Christ we haue accesse through faith vnto Gods grace, wherein we stand and reioyce vnder hope, or, as the word signifieth, glory and triumph with ioy: so that we doe not wauer and stagger, but stand firmely through faith, we doe not feare and timorously hope, but euen glory and tri­umphe in our reioycing: saying with the Apostle, Rom. 8.33. Who shall lay any thing to the charge of Gods chosen? Rom. 8.33, 34.35, 38. it is God that iustifieth. 34. Who shall condemne? it is Christ which is dead: yea, or rather which is risen againe, who is also at the right hand of God, and maketh request also for vs. 35. Who shall separate vs from the loue of Christ, &c. So, that though our sinnes be ma­nifold, our vnworthinesse great, and our faith weake; yet if it be true, it may also be certaine in the assurance of Gods loue and our election: because it is not grounded on our worthi­nesse, but vpon Gods free iustifying and accepting of vs, as righteous in Christ, Heb. 6.18. and vpon Christs death, resurrection, and intercession for vs vnto God his father; which is a most sure foundation that cannot faile. In deede if our faith and the anchor of our hope, did pitch, rest, and fasten it selfe, vpon the light and hollow sands of our owne merits and worthinesse; the surging waues and boysterous blasts of Sathans tempta­tions, would disanchor and tosse vs too and fro, till at length we should make shipwracke of our faith, against the rockes of despaire: but seeing we take holde and rest vpon the firme and [Page 203]sure anchor-hold Christ Iesus his merits and righteousnesse; well may the tempests of Sathans temptations shake vs, but they shall neuer remoue vs from our firme hold and certaine assurance which wee haue in Christ; because wee apprehend him, nay rather, are apprehended or taken hold of by him, as the Apostle speaketh, Phil. 3.12. Phil. 3.12. And no man (no not the whole power of hell) is able to plucke vs out of his hands, as our Saui­our speaketh, Iohn 10.28. For though they be mighty to de­stroy, yet Christ is almightie to saue, Ioh 10.28. Esa. 63.1. as it is Esa. 63.1. and there­fore let vs not suffer our soules to be racked betweene hope and feare; 1. Pet. 1.13. but let vs trust perfectly on the grace that is brought vnto vs by the reuelation of Iesus Christ, as the Apostle exhor­teth, 1. Pet. 1.13.

§. Sect. 5 Lastly, The certainty of faith pro­ued by the ex­amples of belee­uers. that we may be most certaine of this certainty of faith, we will adde to these testimonies, some examples of be­leeuers mentioned in Gods word. And first let vs consider the faith of Abraham: which was not wauering and doubtfull, but most certaine and assured; for aboue hope he beleeued vnder hope, and hee was not weake in faith, neither did hee doubt of the promise of God through vnbeleefe, Rom. 4.18, 19, 20, 21, 22, 23. but was strengthened in the faith, and gaue glory vnto God, being fully assured that hee which had promised was able to per­forme it; and therefore it was imputed vnto him for righte­ousnesse; as the Apostle setteth it downe, Rom. 4.18, 19, 20, 21, 22. Now, Abraham was not onely a bare beleeuer, but the father of the faithfull; neither was his faith propounded vnto vs as a wonder to admire at, but as an example for all his sonnes to imitate. And therefore it is said, vers. 23. That this is not written for him onely that his faith was imputed to him for righteousnesse. 24. But also for vs to whom it shall be imputed for righteousnesse, which beleeue in him, who hath raised vp Iesus our Lord from the dead. But it may be obiected, that Abraham is not said here to beleeue thus certainely his owne election or saluation, but that he should haue a sonne, and become a fa­ther of many nations: I answere, though this were the next and immediat obiect of his faith, yet this was not the chiefe and principall; but the promise of blessednesse and happi­nesse, which was made to him and all the nations of the earth, [Page 204]in his seede Christ. For Abraham could not bee iustified by beleeuing that he should haue a sonne, but by beleeuing in the Messias which should come out of his loynes, by whose righteousnesse and obedience he should be saued. And there­fore the Apostle Gal. 3.16. doth appropriate that promise made vnto Abraham, Gal. 3.16. Gen. 22.18. Gen. 22.18. In thy seede shall all the na­tions of the earth bee blessed, vnto the promised seede Iesus Christ.

Looke also vpon the prophet Dauid, and you shall see, that though his faith was often shaken with doubting, yet in it selfe it remayned certaine: like a tree shaken with the windes, which is not ouerthrowne, but taketh more firme and deepe roote: Psalm. 23.4. Psalm. 23.4 Though I walke through the valley of the shadow of death, I will feare no euill, for thou art with mee. So Psalm. 27.1. Psalm. 27.1. The Lord is my light and my saluation, whom shall I feare? The Lord is the strength of my life, of whom shall I be a­fraide? Neither had he onely this assurance in himselfe, but sheweth that it is also the state of all the faithfull, Psal. 125.1. They that trust in the Lord shall be as mount Sion, Psalm. 125.1. which cannot be remoued, but remaineth for euer. So Iob in the middest of his afflictions sheweth his certaine assurance and faith, saying, Iob. 13.15. Iob. 13.15. and 19.25, 26. Loe, though hee slay mee yet will I trust in him: And chap. 19.25. I am sure that my redeemer liueth, and he shall stand the last on the earth. 26. And though after this skinne, wormes destroy this body, yet shall I see God in my flesh, &c. And Paul speaking not onely of his owne assurance of Gods loue, and euerlasting life, but of all the faithfull, saith, that he is perswa­ded that nothing in the world should be able to separate vs from Gods loue in Christ, Rom. 8.38. Rom. 8.38.

§. Sect. 6 And thus haue I shewed, that faith is a certaine assurance of Gods loue and fauour in Christ. That faith par­ticularly per­swadeth vs of our election. Now I will also proue that it particularly perswadeth vs of our owne election and life euerlasting. For first; such a faith is begot now in our hearts, by the Preaching of the word, as was begot in the hearts of men, by our Sauiour Christ himselfe; for as there is but one God, so there is but one true and iustifying faith, Ephes. 4.5: Ephes. 4.5. but by that faith they were particularly perswa­ded of the remission of their sinnes, and consequently of [Page 205]their iustification and saluation, as appeareth Luke. 7.42.50. where our Sauiour saith thus to the woman: Luk.7.48.50. Thy sinnes are for­giuen thee, thy faith hath saued thee, goe in peace. So Matth. 9.2. he saith to the sicke of the Paulsie, Be of good comfort, Matth. 9.2. thy sinnes are forgiuen thee. And therefore the faith which is now begot in vs by the Preaching of the word, doth also particularly perswade vs of the remission of our sinnes and eternall sal­uation. For as our Sauiour Christ by his owne absolute au­thoritie, did remit the sinnes of those that did beleeue; so he hath left this authoritie to his ministers (not absolutely by their owne power to remit sinnes, which the man of sinne doth chalenge vnto himselfe, but) to declare and pronounce their sinnes forgiuen who truly beleeue in the sonne of God, and repent them of their sinnes: the which their sentence is ratified in Heauen, according to that Matth. 16.19. Matth. 16.19. I will giue vnto thee the keyes of the kingdome of Heauen, and whatsoeuer thou shalt binde in earth shall be bound in Heauen, and whatsoeuer thou shalt loose in earth shall be loosed in Heauen; which autho­ritie is not giuen to Peter alone and his successors, as the Pa­pists dreame; but as Peter answered, not onely for himselfe, but also in the behalfe of all the rest, so he receiueth this po­wer both for himselfe and for all the Apostles; yea, for all Gods true Ministers, the vndoubted successors of the Apo­stles, as our Sauiour expoundeth himselfe, Iohn 20.23. where hee giueth this authoritie to all the Apostles; saying, Whose sinnes so euer yee remit, they are remitted vnto them, Ioh. 20.23. and whose sinnes so euer yee retaine, they are retained. So that, the Ministers of Gods word, by the Preaching thereof, may assure men par­ticularly of the remission of their sinnes: for when he ma­keth this generall proposition, whosoeuer beleeueth and re­penteth him of his sinnes shall haue them remitted, and bee made an heyre of euerlasting life; and the particular hearer doth truely assume that he beleeueth and repenteth, the Mini­ster hath authoritie giuen him of God to make this conclusi­on: therefore bee thou assured that thy sinnes are forgiuen thee in Christ, and that thou art an vndoubted heyre of euer­lasting life.

Secondly, as the Lord doth offer vnto vs his gracious pro­mises [Page 206]of life and saluation, so doe we receiue them by faith; but the Lord doth not only generally in the word offer these his gratious promises to all that will receiue them, but also particularly in the right vse of the Sacraments to euery faith­full receiuer: for in the Sacraments wee must consider a rela­tion and correspondencie betweene the outward signes and things signified: as therfore the Minister doth offer and giue, and I receiue and eate the outward signes of bread and wine; so am I as certainly to beleeue that God doth offer and giue, and that I doe receiue and feede vpon Christ Iesus and all his benefits, with the hand and mouth of faith, vnto the nourish­ing of my particular soule to euerlasting life, as my bodie is nourished with these outward elements of bread and wine.

Lastly, the Apostle saith, that through faith wee haue en­trance vnto God with boldnesse and confidence, Eph. 3.12. and therefore by faith the beleeuer is particularly perswaded of the remission of his sinnes and of his reconciliation with God: for with what boldnesse or confidence can the poore sinner come be­fore God, who is terrified with the threatnings of the Law, with the temptations of Sathan, and with the confideration of his owne vnworthinesse and selfe-guiltinesse; if hee bee not particularly assured that his curse is borne by Christ, that hee is forgiuen the whole debt of his sins, and reconciled vnto God? What assured comfort can hee receiue, if hee beleeue that God hath elected Peter and Paul and all his Church, if hee be not also assured that he is in this number? If a whole Citie should rebel and commit high treason against a Prince, and the Prince should send out a proclamatiō, declaring that vpon some conditions he would receiue them to mercie; with what boldnesse or confidence can any in this citie come be­fore him, if he be not assured that he hath perfourmed these conditions? But this is our case, wee haue rebelled against God, and hee hath proclaimed in his Gospell the pardon of our sinnes, so wee lay hold vpon Christ by a true and liuely faith, and repent vs of our sinnes: If therefore we could not be assured that wee haue a liuely faith and true repentance, and consequently that Gods mercifull promises belong particu­larly vnto vs; with what boldnesse or confidence can we come [Page 207]before him? But the Apostle faith, that by faith we haue this boldnesse and confidence, and therefore it followeth that we may be assured that we haue faith and repentance, and there­by may certainly be perswaded of Gods loue and our par­ticular election.

§. Sect. 7 Fourthly, that we may certainly be assured of our election, The fourth ar­gument, drawne from the doc­trine and vse of the Sacra­ments. it may be proued by an argument drawne from the doctrine and vse of the Sacraments; for the Lord hath added to the couenant of grace, his Sacraments as seales, not to confirme Gods promises in themselues, which are so vndoubtedly true that they neede no confirmation, but to strengthen our faith in this full assurance that they belong particularly vnto vs. For whereas in the word the promises of grace and salua­tion are generally propounded to all beleeuers; in the vse of the Sacraments, they are particularly applied to euery wor­thie receiuer; to the end that all doubting being remooued, they may certainly bee assured that all the promises of the Gospell doe belong particularly vnto themselues. Now if the Lord would haue vs doubt of our election and saluation, and if this doubting were a vertue of faith, as the Papists teach, then surely there were no vse of the Sacraments; for the word is sufficient to beget that generall faith which is mixt with doubting, and the Sacraments which doe further assure vs and applie vnto vs Gods promises, would be rather hurtfull than profitable, because they take away doubting, which is a vertue of their faith. But we are otherwise instructed by Gods truth, namely, that the Lord would not haue vs doubt of his promises: and therefore he hath not onely written his coue­nant, but also hath confirmed it by his seale, and hath thereby particularly applied it to the vse and benefit of euery one who receiueth it by the hand of a liuely faith, that there may be no place left to doubting. And hence it is that the Sacra­ment of Circumcision is called the seale of the righteousnesse of faith, Rom. 4.11. Rom. 4.11. because thereby as by a seale Abraham was confirmed in the trueth of Gods promises, and assured that the righteousnesse of faith, that is, the righteousnes of Christ, who was the promised seede, did belong vnto him. And an­swerable to this Sacrament is Baptisme, wherein Christ and [Page 208]all the gratious promises of life and saluation made in him, are particularly applied to the partie baptized; and therefore the Apostle saith, that all that are baptized into Christ haue put on Christ, Gal. 3.27. Gal. 3.27. where the Apostle compareth Christ to a garment, which by the hand of faith is put on by euery particular beleeuer. So in the administration of the Lords Supper, the bread and wine is particularly deliuered vnto all the communicants, to signifie vnto them, that euery one who stretcheth foorth the hand of faith doth receiue Christ and all his benefits, whereby his soule is nourished vnto euerla­sting life. Whosoeuer therefore hath faith, he may be assured that he receiueth Christ; and whosoeuer receiueth Christ, he may be assured of his election and saluation; for to as many as receiue him, to them he giueth power to be the sonnes of God: and who are those? Ioh. 1.12. euen those that beleeue in his name, as it is Ioh. 1.12. And whosoeuer eates his flesh and drinkes his bloud hath eternall life, Ioh. 6.54.47. as our Sauiour saith Ioh. 6.54. Now if wee would know how we feede vpon him, it is by the mouth of faith, as he expoundeth himselfe vers. 47.

§ Sect. 8 Fiftly, The fift argu­ment taken from prayer. 1. Ioh. 5.14.15. whatsoeuer we are bound to pray for; that wee may be assured of, 0198 0153 nay we ought stedfastly to beleeue that we shall receiue it: and this is euident 1. Ioh. 5.14. This is the assurance that wee haue in him, that if wee aske any thing according to his will he heareth vs. 15. And if we know that he heareth vs what­soeuer we aske, we know that wee haue the petitions that wee haue desired of him. And the Apostle Iames would haue vs to aske in faith without wauering, Iam. 1.5. Mat. 6.12. that is, not doubting to receiue that we aske. But we are taught to pray for the remission of our sins: and therefore we are certainly to beleeue that our sinnes are remitted, and consequently that we are iustified, called, elec­ted, and shall be saued; for whom he did predestinate, them also he called, Rom. 8.30. and whom he called, them also he iustified, and whom he iustified, them also he glorified, as it is Rom. 8.30.

§. Sect. 9 Sixtly, The sixt argu­ment taken from the con­fession of our saith. whatsoeuer we professe in the Articles of our faith, that we should beleeue, and of that we may and ought parti­cularly to be assured: but euery man professeth that he belee­ueth the remission of sinnes and life euerlasting, that is, that the Lord doth not onely forgiue sinne, and granteth vnto [Page 209]some the fruition of euerlasting life, for this the diuels be­leeue as well as we, but also that he doth particularly forgiue me my sinnes, and that he will make me an heire of eternall happinesse: for this is the nature of faith, to assure vs certain­lie and particularlie of that which wee beleeue, as wee haue shewed; and therefore we ought particularly to be assured of the remission of our sinnes, and that wee shall attaine vnto e­uerlasting life, and consequently that wee are elected, seeing none enioy it but Gods chosen. But it may be obiected, that if euery one be bound to beleeue as an article of his faith that his sinnes are forgiuen, and that hee is an heire of euerla­sting life, then some are bound to beleeue that which is false, for those who liue and die in their sinnes without repentance, shall neuer obtaine either the one or the other. I answere, that wee are not bound to beleeue, being destitute of a true and a liuely faith, for this were rather fondly to presume, than surely to bee perswaded of the promises of the Gospell, but wee are first bound to haue a true liuely and iustifying faith, and so to beleeue and applie vnto our selues the promi­ses of the Gospell; but those that liue in their sinnes without repentance, they are altogether destitute of true faith, which wheresoeuer it is purifieth the heart, and worketh by loue, moouing the beleeuer to endeuour and striue to mortifie his corruptions, and to rise from the death of sinne to newnesse of life: and therefore well may they securely presume, but it is impossible that they should truly beleeue, because they are vtterly destitute of a liuely faith, and where the cause is not the effect cannot follow: and consequently for their infideli­tie they are subiect to eternall plagues and punishments, be­cause they doe not that which they are bound to perfourme. Neither must we thinke that euery kind of faith, or rather eue­ry fond perswasion of faith is enioyned vs, but such a faith as is grounded vpon Gods word; but the word of God doth teach vs, that whosoeuer liue in the flesh cannot please God, and if we liue after the flesh we shall dye, Rom. 8.8.13. Rom. 8.8.13. 1. Cor. 6.9. That the vnrigh­teous shall not inherit the kingdome of God, 1. Cor. 6.9. That the workers of iniquitie shall be reiected of Christ, Matth. 7.23. And that no vncleane thing, Mat. 7.23. Reuel. 21.27. nor whatsoeuer worketh abomination and [Page 210]lies shall enter into the kingdome of heauen, Reuel. 21.27. And therefore those who liue in the flesh, those who are workers of iniquitie, vnrighteous and vncleane, in which ranke are all those who liue in their sins without repentance, fulfilling the lusts of the flesh, and falling continually into sinne with plea­sure and delight, are not bound simply and absolutely to be­leeue, so long as they resolue to continue in this state, for so should they be bound to beleeue that which is false and re­pugnant to Gods word; but they are bound to haue a true faith, which being wrought in their hearts will moue them to forsake their sinnes by vnfained repentance, to hunger after righteousnes, to endeuour to serue the Lord in holinesse and newnesse of life, and so to beleeue in Christ as their Sauiour and Redeemer, which fruites if our faith bring not foorth, we cannot be assured that we haue true faith, or do truly beleeue. For though in nature faith be before repentance, yet in our sense and feeling it alwaies followeth it: neither doth faith euer soundly and truly perswade vs of Gods loue, till we haue sorrowed for our sinnes, and at least in purpose of heart haue forsaken them. So that whosoeuer liueth still in his sins with pleasure and delight, and yet beleeueth that he is elected to saluation, and that he is in Gods fauour, and shall continuing in this state be made an heire of eternall life, he is not indued with true faith, but with fond presumption and carnall secu­ritie, which maketh him to beleeue that which is false and re­pugnant to Gods word. Though then all men, euen carnall worldlings and reprobates are bound to beleeue, and because they doe not, are subiect to condemnation, as committing a great and fearefull sinne; as appeareth Ioh. 3.18. and 16.8.9. where our Sauiour saith, that the holy Ghost should reproue the world of sinne, Ioh. 3.18. and 16.8.9. because they beleeue not in him: yet they are not bound to beleeue continuing in their worldlinesse, and resol­uing to goe on in their sinnes, for such a faith were but fond presumption; but they are bound so to beleeue as that their faith may be grounded vpon Gods word, which it can neuer possibly be if it be seuered from true repentance, and for want of this faith they are condemned.

CHAP. VIII. The last argument grounded vpon the testimo­nie of Gods spirit.

§ Sect. 1 LAstly,whatsoeuer the spirit of God doth testifie in the heart and conscience of a man, and doth fully assure him thereof, that he is to beleeue, and of that he ought vndoubtedly to be assured: but the spirit of God doth testifie to the faithfull, and doth fully assure them that they are the sonnes of God by adoption and grace, and con­sequently that they are elected; for none are the sonnes of God but those who are predestinate to be adopted through Iesus Christ, as it is Ephes. 1.5: Eph. 1.5. and therefore the faithfull are to beleeue, and ought vndoubtedly to be assured that they are the sonnes of God elected to euerlasting life. The pro­sition is manifest; for, what more certaine truth can be ima­gined, than that which the spirit of God witnesseth vnto our spirits, and confirmeth vnto vs, seeing all the properties re­quired in a true witnesse, doe concurre in him in the highest degree, namely knowledge, truth, and faithfulnesse? for knowledge, he is infinit and knoweth all things, euen the e­ternall councell, and decree of God concerning our election, as appeareth 1. Cor. 2.10. 1. Cor. 2.10.12. The spirit searcheth all things euen the deepe things of God; and this spirit doe we receiue that we may know the things that are giuen to vs of God. As it is vers. 12. What fitter witnesse therefore can be imagined in this re­spect than Gods spirit, who wholy and onely knoweth all his secret counsailes? In respect of truth hee is most true, yea truth it selfe, and in regarde hereof hee is called the spirit of truth which leadeth vs into all truth. Ioh. 16.13. Ioh. 16.13. And there­fore as in respect of his knowledge he cannot bee decei­ued, so in respect of his truth he cannot deceiue. In respect of faithfulnesse he is most faithfull and iust in all his waies Psal. 145.17. 1. Cor. 1.9. especially in his word; Psal. 145.17. for his testimonie is sure as it is, Psal. 19.7. and therefore he cannot lie, 1. Cor. 1.9. Psal. 19.7. neither will he conceale the truth for any respect of persons; and [Page 212]consequently whatsoeuer this al-knowing true and faithfull witnesse testifieth, we are vndoubtedly to beleeue as being most sure and certaine. If an Angell sent from heauen should assure vs from God that wee are elected, euen the Papists themselues could not deny, but that we might be assured thereof by such a reuelation without any manner of doubt­ing: but the testimonie of Gods spirit witnessing to our spi­rits that we are the sonnes of God, is so much more certaine and without exception than the testimonie of Angels, as the spirit of God better knoweth the counsels of God than An­gels, as it excelleth them in truth and faith, as the testimo­nie which is imprinted in the heart is more firme then that which is spoken in the eare, which may easily be forgotten. And therefore if by their doctrine we might be assured of our election by the extraordinarie reuelation of an Angell; then much more certainely may wee be assured hereof by the or­dinarie testimonie of Gods spirit which he witnesseth in the hearts and consciences of the faithfull.

§. Sect. 2 The proposition being manifest, That Gods spi­rit testifieth that we are the sonnes of God. let vs proue the assump­tion; which containeth two branches, first that the spirit of God testifieth to our spirits, that we are the sonnes of God; and secondly doth fully assure vs of this testimonie that it is most vndoubted true; both which are manifest by Gods word. First that Gods spirit giueth this testimonie in the hearts of the faithfull, Rom. 8.15.16. it is euident Rom. 8.15.16. For ye haue not receiued the spirit of bondage to feare againe; but ye haue re­ceiued the spirit of adoption whereby we crie abba father: the same spirit beareth witnesse with our spirit, that we are the children of God. Gal. 4.6. So Gal. 4.6. Because ye are sonnes, God hath sent forth the spirit of his son into your hearts which crieth abba father. Which places doe so euidently proue this point, that there needes no more reasons or allegations; for first he excludeth the spirit of bondage, which like the Papists faith causeth vs to feare and doubte of our election and saluation; and then hee tel­leth vs that wee haue receiued the spirit of adoption which beareth witnesse vnto our spirit that wee are the children of God.

§. Sect. 3 Secondly,because we are exceeding weake and the graces [Page 213]in vs shadowed with imperfections and our faith mixt with doubting, because we are saued as yet but by hope, as it is Rom. 8.24. And we walke by faith and not by sight, as it is 2. Cor. 5.7. and this our faith is continually shaken with manifold temptations, therefore least we should doubt of Gods loue and our election adoption and saluation, the Lord hath giuen vs his spirit to seale, and further to confirme this assu­rance in our hearts; and that it might be an earnest and a sure pledge vnto vs, whereby he might secure vs concerning the couenant which he hath made with vs. The truth hereof ap­peareth in many places of the Scripture. 2. Cor. 1.22. 2. Cor. 1.22. Who hath sealed vs and hath giuen the earnest of the spirit in our hearts. So Ephes. 1.13. In whom also ye haue trusted, Eph. 1.13. after that ye heard the word of truth, euen the Gospel of our saluation, where­in also after that ye beleeued, ye were sealed with the holy spirit of promise. 14. Which is the earnest of our inheritance, vntill the re­demption of the possession purchased vnto the praise of his glorie. And Ephes. 4.30. Eph. 4.30. The Apostle exhorteth vs not to grieue the holy spirit of God, by whom we are sealed vnto the day of our re­demption. And 2. Cor. 5.5. 2. Cor. 5.5. he saith that God hath giuen vnto vs the earnest of his spirit.

Which wordes doe minister vnto euery faithfull man no small consolation, if they bee rightly waied; for first wee vse to seale those things which we would haue most certaine and out of all controuersie; as when a man hath made a pro­mise or couenant with another, for his better securitie he doth commit it to writing, and least yet there should any scruple or doubt rest in his minde, he doth confirme it by adding his seale, to put the matter out of all question; so the Lord hath added to the written couenant of his word, where­by he hath assured vs of our election adoption and salua­tion, the outward seale of the sacraments, and the inward seale of his spirit, whereby he hath ratified it, not in it selfe, but in our hearts, that so all cause of doubting being taken away, we might certainely be assured of his promises, that they belong vnto vs not after a generall manner as the Pa­pists teach, but particularly euen as this assurance is par­ticularly sealed by Gods spirit in the heart of euery true be­leeuer, [Page 214]Rom. 4.11. Rom. 4.11. The end therefore why we are sealed to saluation by Gods spirit, is not that we should doubt there­of, but that it might be out of all question fully ratified and confirmed vnto vs: for this is signified by this metaphor here vsed of sealing, as may appeare not onely by the ordinarie custome amongst vs, but also by the vse thereof in former times. So when Ahashuerosh would haue letters written in the Kings name, which no man might reuoke, he commaundeth that they should be sealed with the Kings ring. Hest. 8.8. Ioh. 6.27. Hest. 8.8. And Ioh. 6.27. it is said that God the father had sealed our Sauiour Christ, that is, confirmed him in his office of mediation, by giuing euident testimonies and manifest signes that the peo­ple might not doubt of his calling and anoynting. Matth. 3. 17. and 17.5. and Ioh. 1.32.

So, whereas the holy Ghost in the faithfull is called the earnest of our inheritance, this ministreth vnto euery true beleeuer no small consolation, nor doubtfull assurance of their saluation; for we know that an earnest is giuen amongst men to ratifie and binde a bargaine, so as they cannot goe from their agreement after earnest is giuen and receiued. The word arrhabo which is here translated earnest, hath also other significations which minister vnto. Gods faithfull, the same assurance and the like true comfort. Gen. 38.17.18 Genes. 38.17.18. this word is vsed to signifie a pledge or pawne, 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 [Page 215]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 [Page 216]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 [Page 217]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, and shall be saued, notwithstanding that they liue in their sinnes without repentance, making no con­science of their waies, nor indeauoring to serue the Lord in holinesse and righteousnesse of life; then is it not the testi­monie of Gods spirit, but a presumptuous phantasie, and a secure and carnall imagination: for the testimonie of Gods spirit in the conscience, is the same with the testimonie of the word, and therefore it doth not beare witnesse nor giue any assurance that they are saued, which Gods word pronounceth to bee in the state of damnation. When therefore this testimonie is giuen in a faithfull man and, agreeable to Gods word; it is the testimonie of the spirit which sealeth vs in the full assurance of that wee beleeue: according to that Ephesians. 1.13. where the Apostle saith, Eph. 1.13. that after the faithfull had receiued the word of truth, euen the Gospell of their saluation, and beleeued therein, they were sea­led with the holy spirit of promise. But those who make no con­science of hearing the Gospell preached, and when they heare it, doe not beleeue it, nor apply it to themselues by a [Page 218]true and liuely faith, nor bring foorth any fruites thereof in a holie and Christian life, they haue neither faith nor Gods spi­rit: and therefore if they haue any perswasion of their elec­tion and saluation, it is not the testimonie of Gods spirit, but their owne phantasie, and a vaine opinion arising from car­nall securitie and presumption.

§. Sect. 6 Secondly, Another means to discerne the testimonie of the spirit. the testimony of Gods spirit may hereby bee knowne: first, in that it throughly perswadeth the faithfull of their election and saluation; secondly, by the manner of per­swading them; thirdly, by the effects of this testimonie and perswasion. For the first, the spirit of God doth not only giue this bare testimonie that wee are elected, adopted, and shall be saued: but also doth fully perswade vs hereof, as being a thing most certaine and without question. So 1. Cor. 2.12. the Apostle saith that wee haue receiued the spirit of God, 1. Cor. 2.12. that wee might know the things that are giuen to vs of God. And Eph. 1. 17, 18. Gods spirit is called the spirit of wisedom and reuelation, Eph. 1.17.18. which doth inlighten the eyes of our vnderstanding, that we might know what the hope is of his calling, and what the riches of his glorious inheritance is in the Saints; and what is the exceeding greatnesse of his power, particularly towards vs that beleeue, ac­cording to the working of his mightie power. So the Apostle Iohn saith, 1. Ioh. 3.24. hereby we know that Christ abideth in vs, euen by the spirit which he hath giuen vs, 1. Ioh. 3.24. So that wee may be assured that we haue Gods spirit, & therby be throughly perswaded that Christ dwelleth in vs, and consequently that wee are ele­cted and shall be saued. And chap. 4.13. Hereby know wee that we dwell in him and he in vs, and 4.13. because he hath giuen vs of his spirit. And the Apostle Paul by the spirit of God was so stedfastly as­sured of Gods loue, that he professeth that he was firmely per­swaded that nothing could separate him from it, Rom. 8.38, 39. Rom. 8.38, 39. So that the spirit of God throughly perswadeth the faith­full that they are elected and shall be saued; whereas the wicked who are destitute of Gods spirit, may wel haue a fond opinion and a foolish conceit, that they are highly in Gods loue and elected to saluation, through carnall securitie and vaine presumption; but they are neuer throughly perswaded hereof: for when any affliction of bodie or minde is inflicted [Page 219]on them, their vaine perswasion vanisheth away, and nothing remaineth but doubting, which in the end bringeth them to vtter desperation.

But here the tempter will take occasion to discourage the weake Christian, and to perswade him that he hath not Gods spirit, seeing he doth not feele in himselfe this firme perswa­sion of Gods loue and his election and saluation. The perswasion of the spirit not alwaies discer­ned in our sense and feeling. To which we are to answere, that Gods spirit doth throughly perswade, although not at all times, neither in our present sense and feeling; for immediatly after our conuersion when wee are newly regenerate, and like new borne babes in Christ, the motions of the spirit are but weake in vs, and we are not skil­full in vnderstanding this heauenly language of the spirit, wherewith we haue been altogether vnacquainted; but the spirit waxing stronger in vs, and we growing to a ripe age in Christ, doth crie in our hearts, Abba father, and testifieth to our spirits that we are the sonnes of God; which we then be­ing better acquainted with this heauenly speech, do well vn­derstand, and are throughly perswaded thereby. And second­ly, when the poore Christian who hath receiued a great mea­sure of the spirit is exercised in the spirituall conflict, the hi­deous noise of Sathans temptations which like Cannon-shot sound in his eares, and the tumultuous outcries of his owne passions doe so disturbe and wholie possesse him, that he can not heare the voyce of the spirit perswading him that hee is the child of God; till the skirmish bee past and the noise of temptations ceased, and then againe as in former times hee heareth to his comfort the spirit of God perswading him of Gods loue, and hereby hee is againe assured thereof. So that wee are not to iudge of the hauing of Gods spirit in the time of our Christian infancie and spirituall nonage, nor yet ac­cording to our present sense in the time of temptation, but when wee are come to perfect age, and when the conflict of temptations is ceased.

Secondly, the testimonie of Gods spirit perswading vs of his loue and our election, is knowne by the manner whereby it perswadeth vs: namely, it perswadeth vs hereof with argu­ments grounded vpon Gods word, and drawne not from [Page 220]any worthinesse in our selues, but from Gods free grace and vnderserued mercie, and from the righteousnesse and merits of Christ; whereas Sathan and our owne flesh neuer vse such reasons, but either mooue vs to a bare and vaine opinion which hath no ground at all but selfe-loue, which maketh men easily beleeue that which they desire; or els with some arguments drawne from some outward common benefits, bestowed indifferently vpon the good and bad; or lastly from a pharisaicall conceit and false opinion of our owne worthi­nesse and deserts.

§. Sect. 7 Lastly, The 3. meanes to discerne the spirit, namely by the fruites thereof. the testimonie of Gods spirit is knowne and dis­cerned by the effects thereof; for after that it hath effectual­ly perswaded vs, that we are elected and the deare children of God, we are mooued thereby to trust wholie in God, and to loue him as our gratious father: from which loue proceedeth a zeale of his glorie, and a true hatred of sinne, because there­by our heauenlie father is dishonored & displeased with vs; and a true loue and heartie endeuour of imbracing holinesse and righteousnesse, because thereby our gratious father is glorified and well pleased with vs. If therefore these effects and fruites follow this perswasion of Gods loue and our ele­ction, wee may bee assured that it is the spirit of God which doth perswade vs; but if wee haue no such trust and affiance, no such loue of God, no zeale of his glorie, no hatred of sinne, no loue nor desire of embracing righteousnesse, but remaine as carnall, worldly, and prophane as euer we were, then let vs bragge as much as wee will of our perswasion of Gods loue and our election, yet it is most certaine that this perswasion is not wrought in vs by Gods spirit, but that it is a vaine conceit and fond opinion which proceedeth from selfe-loue, carnall securitie, and fond presumption, which in the end vanishing away will leaue vs in despaire.

CHAP. IX. Of the meanes whereby we may be assured of our election.

§. Sect. 1 ANd thus haue I proued that those who are conuer­ted vnto God, iustified, The first means the testimonie of the holie Ghost. and in some measure san­ctified, may ordinarily attaine vnto the assurance of their election: Now I will shew the meanes and signes whereby wee may bee thus assured. The first and principall meanes which assureth vs of our election, is the in­ward testimonie of Gods spirit which crieth in our hearts Ab­ba father, Rom. 8.15, 16. and witnesseth vnto our spirits that we are the children of God, as it is Rom. 8.15, 16. Which testimonie it doth not giue by extraordinarie reuelation, but by a secret application of the promises of the Gospell vnto vs, and by an inward co­operation whereby it maketh the outward ministerie of the word effectuall for the begetting of faith in vs, whereby as with an hand wee doe appropriate the generall promises of the word vnto our owne selues. And when the Ministers vse reasons to perswade vs of Gods loue in Christ, the holy ghost openeth our deafe cares, and inlighteneth our blinde vnder­standings, and powerfully inclineth our wils, so that we may attentiuely heare, truly vnderstand, and bee fully assured of that truth which is deliuered, not only in respect of the whole Church, but also in respect of our selues particularly, so as we can say, I beleeue that these promises of God are true, and that they belong to all the faithfull, and consequently vnto me who doe beleeue and am assured of them, seeing they are promised on no other condition.

Diuers diffe­rences between the testimonie of the spirit and presump­tuous securitie.But the tempter will obiect, that many through carnall presumption doe perswade themselues, that al the promises of the Gospell doe belong vnto them, and therefore we may easily be deceiued, not being able to discerne betweene the testimonie of the spirit and presumptuous securitie. I answer, that those who are indued with Gods spirit, may easily dis­cerne the testimonie of the spirit from the carnall language [Page 222]of presumption, as is euident by that which before I haue deliuered, and also may more plainly appeare by manifest differences, if the one bee compared with the other. For pre­sumption is a fruite of originall corruption which accompa­nieth vs from our mothers wombe, till it bee beaten downe with Gods sanctifying spirit; but the testimonie of the spirit is a thing supernaturall, which no man euer feeleth before his conuersion vnto God, when as by the preaching of the word he is humbled vnder the burthen of sinne, sorrowing and grieuing for his sinnes past, and detesting them from his hart, and purposing to leaue and forsake them in the time to come. If therefore wee haue had alwaies this testimonie in our mindes that wee are in Gods fauour and elected, and ne­uer felt our conuersion, nor discerned any fruites thereof; then doth this testimonie proceede from carnall presump­tion and not from Gods spirit. Secondly, those who haue the testimonie of the spirit, make conscience of the diligent and carefull vse of the outward meanes of saluation, as the hea­ring and reading of the word, the receiuing of the Sacra­ments, and other holie duties of Gods seruice, because they know that the inward testimonie of the spirit is not ordina­rily seuered from the outward testimonie of the word; and the assurance of Gods loue and our election is not wrought immediatly in vs by reuelation of the spirit, but by the prea­ing of the word and vse of the Sacraments, made effectuall by the inward cooperation of the holy Ghost. But presumption as it ariseth not from the vse of these meanes made thus effe­ctuall, but from carnall securitie, so is it not confirmed there­by: for the lesse that the presumptuous man heareth the word and perfourmeth the duties of pietie and Gods seruice, the more confidently doth he boast of his faith and full assu­rance, and therefore hee maketh no conscience of vsing these meanes ordained of God; nay contrariwise he will not sticke to affirme, that the hearing of the word too often is the cause that troubleth mens mindes and afflicteth their consciences, moouing them to doubt of Gods mercie, which before they neuer called into question: and why is this, but because here­by men are rouzed out of their sleepe of securitie, and haue [Page 223]their confident presumption beaten downe. If then wee are carefull to vse all holie meanes ordained of God to assure vs of our saluation; that assurance and testimonie which follow­eth is the testimonie of Gods spirit: otherwise it is nothing els but fond presumption. Thirdly, presumption is most con­fident, and neuer doubteth nor maketh any question of his election & saluation who thus presumeth; but this testimony of the spirit is much assaulted with doubting, and oftentimes thereby so exceedingly weakened that wee cannot heare the voyce thereof: as wee may see in the example of Iob, Dauid, the father of the possessed child, the two Disciples who iour­neyed to Emaus, and in all Gods children who haue not yet attained vnto fulnesse of perswasion, vnto which none can come but by degrees. And therefore if wee can bragge with secure worldlings, and say with the proud Pharisie, I neuer was troubled I thanke God with any doubting of mine ele­ction & saluation, as many are; but alwaies haue had a strong beleefe that I am in Gods loue and shall vndoubtedly be sa­ued: wee may assure our selues that this is the voyce of pre­sumption, and not the testimonie of Gods spirit. Fourthly, presumption is ioyned with worldlinesse and prophanesse, but the testimonie of Gods spirit is neuer seuered from san­ctification, or at least from an earnest desire and holie ende­uour of seruing the Lord in holinesse and righteousnesse: for (as I said) the testimonie of the spirit in the conscience is ne­uer contrarie to the testimonie of the spirit in the word, nei­ther doth it beare witnesse that those are in Gods loue and elected to saluation, which the Scriptures witnesse to bee in Gods displeasure and in the state of condemnation, namely, all vnrepentant sinners continuing in their vnrepentancie: and therefore if the assurance which we haue of our election and saluation be not ioyned with a desire to leaue our sinnes, and with an earnest endeuour of seruing God in the duties of holines and righteousnes, then it doth not proceed from the testimonie of Gods spirit, but from carnall securitie and fond presumption. Lastly, presumption no longer perswadeth men of Gods loue and fauour, than they enioy the outward benefits of this life; but when the Lord laieth vpon them any [Page 224]grieuous affliction, either outwardly in bodie and state, or in­wardly in mind; then this perswasion vanisheth, and nothing remaineth but doubting, which commonly endeth in vtter despaire: but the testimonie of the spirit is constant and per­manent; and howsoeuer wee cannot by reason of the grie­uousnesse of afflictions, and the violent noise of our own pas­sions heare the voyce thereof at some times, yet afterwards a­gaine it crieth alowd in our hearts Abba father, and witnes­seth vnto our spirits that we are the sonnes of God: So that the chiefe meanes whereby wee are assured of our election is the spirit of God. But seeing we haue it not naturally in our selues, how may we attaine vnto it? Surely we are to haue our recourse vnto the Father of lights by earnest prayer, Iam. 1.17. Matth. 7.7. Luk. 11.13. from whom descendeth euery good and perfect gift, hauing our faith grounded vpon Gods gracious promise, namely, that if we aske we shall receiue, and more especially, that hee will giue his holie spirit to them that aske it, as it is Luk. 11.13.

§. Sect. 2 The second meanes whereby wee may attaine to the cer­taintie of our election, The second meanes, the hearing of the word. is the hearing of the word, wherein the Lord manifesteth his grace and goodwill to all beleeuing and repentant sinners, and whereby also he ordinarily beget­teth this faith and repentance in all his children. For howso­euer Paul may plant and Apollos may water, but God alone giueth the encrease; yet Gods blessing ordinarily accompa­nieth his owne ordinance, making it effectuall by the inward operation of his spirit for those ends for which he hath or­dained it. And though the word may long sound in our eares before it pearce the heart, or beget any sauing grace in vs, vn­lesse the Lord open our hearts and make the seed of his word fruitfull: yet those who make conscience of hearing the word, with diligence reuerence and attention, and pray for the as­sistance of Gods spirit, whereby it may become profitable to their saluation, may constantly expect the blessing of God vpon his owne ordinance, which they carefully vse in obe­dience to his will; whereas those who neglect and contemne Gods word haue no such assurance, because it is the meanes and instrument which is ordained of God for this purpose, without which the spirit of God doth not ordinarily beget [Page 225]faith or any sauing grace in vs. Though therefore we doe not after long hearing of the word, feele this assurance of Gods loue and our election, yet let vs not giue it ouer but expect Gods blessing vpon it, and waite his leasure assuring our selues that in the end, hee will make this his owne ordinance effectuall for those ends, for which he hath ordained it.

§. Sect. 3 The third meanes whereby we may attaine to the assurance of our election, The third meanes, the vse of the Sa­craments. is the frequent and religious vse of the Sacra­ment of the Lords supper, whereby our faith is more and more confirmed the in truth of Gods promises. For the Lord to the preaching of his word which is the couenant of grace, hath added these seales that we might be the more throughly as­sured of his loue and fauour; and therefore if we conscionably frequent this holy Sacrament, the Lord will blesse also this his owne ordinance. Moreouer they who worthily receiue these holy misteries, doe receiue Christ Iesus, and haue the vnion and communion which is betweene him and them, more and more strengthned and confirmed, for hee that eateth his flesh and drinketh his blood, dwelleth in Christ, and Christ in him, Ioh. 6.56. As it is Ioh. 6.56. Now there is no condemnation to those that are in Christ Iesus Rom 8.1; Rom. 8.1. and therefore they neede not doubt of their election and saluation.

§. Sect. 4 The fourth meanes whereby we may be assured of our elec­tion, The fourth meanes, the ef­fects of our e­lection. Zanch. de At­trib. l. 5. c. 2. are the effects of Gods predestination, which are the vn­doubted signes thereof; for the effects argue the cause, as the cause the effects, and that not onely in naturall things, but also in those which are supernaturall and spirituall: and therefore as certainely as we know that there is fire because it casteth forth heate, and the sonne by his casting forth of bright raies whereby the world is lightned, and that a tree is good by the good fruits which it bringeth forth, so also may wee as certainely be assured that we are elected of God, when wee finde in our selues the effects and vndoubted signes of our e­lection.

Neither are these effects bare signes onely of our election, but also manifest seales which by their plaine impression, doe euidently assure vs thereof: so that though we doe not directly and immediatly know Gods election, predestination, and eter­nall decree of our saluation in God himselfe, electing prede­stinating, [Page 226]and decreeing that we shall be saued, yet we may plainely see apparant seales and impressions hereof in our selues, liuely resembling that which is secret in Gods hidden councell; and as we not seeing the seale which maketh the im­pression, doe easily discerne the forme, fashion, and quantitie thereof by the print which it hath made; so wee not seeing Gods secret decree of predestination, may notwithstanding attaine to the euedent knowledge thereof, by that impression which it maketh in vs.

This also may further be illustrated by a familiar similitude; namely, as the sunne shining vpon vs with his bright beames, doth imprint as it were in our eyes the image of his light, whereby we see the sunne and the light thereof (the beames of the sunne which are cast vpon vs, being reflected backe a­gaine to the sunne it selfe;) so the foreknowledge of God whereby he hath decreed that we shall be saued before all e­ternitie, is secret in it selfe, so that we cannot see not vnderstand it directly, but yet whilest God doth acknowledge vs for his elect, he doth expresse the image and forme of this his fore­knowledge in those whom he hath elected, whereby we doe also acknowledge him our gracious God who hath elected vs; and so it commeth to passe that by the true knowledge of God, which is communicated vnto vs, whereby we acknow­ledge him for our God and father, wee also know his fore­knowledge, whereby he knoweth and acknowledgeth vs for his sonnes and children. For first God knoweth vs, and then by the light of this knowledge communicated vnto vs, he in­lightneth our hearts with the true knowledge of himselfe, as 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 [Page 227]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 [Page 228]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 [Page 229]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 [Page 230]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 [Page 231]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 [Page 232]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; what sharper spur to pricke vs forward in the course of godlinesse; than to know and consider that by our sanctification and holinesse of life, we are certainely assured that God hath elected vs, to be heires of the vnspeakable ioyes of his kingdome, and that by our wickednesse and profanesse wee haue no lesse certaine assu­rance that we shall haue our portion for euer in the lake that burneth with fire and brimstone? for if wee liue holily like true christians on earth, we shall liue happily like glorious Angels in heauen; but if here we lie forzen in the dregges of our sins, without any sense of sorrow for those which are past, or any desire and purpose of heart to forsake them in the time to come, we shall be thrust from the Lord amongst the wor­kers of iniquitie, and the wrath of God shall pursue, ouertake and consume vs. What sinne therefore can be so pleasant to our taste, which this consideration will not make more bitter than wormewood? what dutie of holinesse and righteousnesse so displeasant and grieuous, which this will not make sweete and delightfull?

§. Sect. 11 Now that we may not deceiue our selues with a counterfait holinesse, Diuers kinds of counter sait ho­linesse which giue no assu­rance of our e­lection. in sted of true sanctification, we are to know that this assurance of saluation, doth not proceede from euery kinde of holinesse, but from that which is true and vnfained: for there is an holinesse of the tongue, seuered from the holinesse of the heart, in shew but not in deede, in professiō but not in practise; there is an holinesse in performing outward duties of Gods seruice, seuered frō righteousnes towards our bretherē; there is an holines in leauing some or y ^e most sins, without any desire or purpose to forsake some one or two sins by which we receiue greatest pleasure or profit; there is an holines in tything mint and cummin, which neglecteth the waightie things of the law, and which maketh cleane the outside of the platter & cup, lea­uing the inside full of rapine and excesse; and outwardly mak­eth a glorious golden shew, when as within there is nothing but putrefaction and rottennes: there is an holines which con­sisteth in the pharisaicall censuring of poore publicanes, and [Page 233]in extolling our owne vertues. The first kinde is of those whom the prophet reproueth Esa. 29.13. Esa. 29.13. who drew neere vnto God with their lips when as their hearts were farre from him: and of those whom the Apostle brandeth 2. Tim. 3.5. 2. Tim. 3.5. who make a shew of godlinesse, but in their liues deny the power thereof: in which ranke many professors also in these daies may fitly march. The second kinde is of those who are content to serue God in the outward duties of his worship, because they finde them good cheape, yea often gainefull; but cannot away with righteousnesse, because that is sometimes painefull and some­times requireth cost. And these men in stead of making god­linesse their gaine, make a gaine of godlinesse. The third kinde is Herods holinesse, who heard Iohn gladly and did many things, yet could not abide to leaue his incest: and such holi­nesse is in some now adaies, who will be content to leaue all grosse outward sinnes, so they may continue in their couetous­nesse or voluptuousnesse. The fourth is the holinesse of those pharisies which are most zealouse in ceremonies and their owne traditions, but key colde in those duties which most con­cerne Gods glorie and their neighbours good. The last kinde was the holinesse of the auncient pharisies, and is the holinesse of our new brownists, who place the most of their religion in censuring and condemning the corruptions of the Church, and misdemeanors of priuate men, not looking into their owne sinnes of hellish pride, bitternesse, enuie, and want of charitie.

§ Sect. 12 But none of these, no nor yet all these ioyned together, will euer giue vnto vs any sound assurance of our election; The fruites and properties of true sancti­fication. but it is that true sanctification indeede, which beginneth not in the mouth but in the heart, and sanctifieth our will and affecti­ons, making vs to loue and to imbrace to our vttermost power vertue and godlinesse, and to abhorre and flee from sinne and iniquitie: and from the heart it proceedeth to the tongue and hands, making the word of God and all holy conferences honie in the mouth, and inciting vs to the practise of that which we professe. It alwaies approueth golden pietie to be pure, and without mixture of the drosse of hipocrifie, by the touch stone of righteousnesse; it is as carefull in approuing the heart and secret actions vnto God, as the outward actions vnto [Page 234]men; it causeth vs to hate as well one sinne as another, and that sinne most of all into which we are most prone by nature to fall, though it bring neuer so much pleasure and profit; it embraceth afflicted godlinesse when it is attended with losse pouertie and shame, as well as when it is waited vpon with gaine, pleasure, and the praise of men; it is very charitable in censuring the faults of others, but most seuere and strict in iudging and condemning the sinnes which our selues haue committed. And therefore if our sanctification haue these pro­perties, we may most certainly be assured thereby that wee are elected and shall be saued; but if these be wanting, it is but a counterfeit holinesse which affoordeth no such assurance.

The miserable estate of those who haue not so much as a shew of godli­nesse.Now if this be true, what hope can they haue who haue not so much as a shew of godlinesse? how desperate is their state, who euen in outward apparance shew nothing but wicked­nesse and prophanesse? If the figge tree which beareth faire greene leaues be accursed, what curses, what miscrie and wret­chednesse are they to beare and suffer, who haue not so much as leaues, that is, an outward profession of godlinesse? If Herod be a damned wretch in hell, who heard Iohn the Baptist wil­lingly, and did many things according to his doctrine, because he nourished one sinne in his bosome; what fearefull condem­nation are they to expect, who contemne and neglect Gods word, not thinking it worth the hearing, and cannot finde in their hearts to submit themselues to the obedience of any part thereof, neither will be brought to forsake any one sin where­with they are delighted, till it leaue them? And yet such is the blind ignorance, carnall securitie, and vaine presumption of such men, that they will not sticke to bragge that they are sure of Gods loue, and that they are elected to saluation, though there bee no shew of reason whereupon they may probably ground their foolish perswasion. But the truth is, that whilest they continue in this damnable estate, consolation it selfe can not giue vnto them any true comfort, for without sanctifica­tion there is no hope of election or saluation: and seeing the Lord hath elected vs that wee should be holie, Ephes. 4.14. therefore with­out holinesse there is no assurance that we are elected: seeing he hath sworne that all those whom he hath redeemed and sa­ued, out of the hands of their spiritual enemies hell, death and [Page 235]the diuell, Luk. 1.74 75. shall worship him in holinesse and righteousnesse all the daies of their life; what hope of redemption and saluation can they conceiue, who liue in impietie and vnrighteousnesse, see­ing by Gods oath they are excluded from both, whilest they continue in this state?

CHAP. X. Of the signes and infallible notes of our election.

§. Sect. 1 ANd thus haue I set down the meanes whereby we may be assured of our election: The first signe, an earnest de­sire after the meanes of our saluation. now let vs con­sider of some speciall signes which are infallible notes of those that are elected. The first signe is an earnest desire after the meanes of our salua­tion, and a conscionable endeuour in vsing them after we en­ioy them. For the end and the meanes are neuer separated in Gods decree, and therefore those that carefully vse the meanes may be assured that they shall attaine vnto the end. For ex­ample, the hearing of Gods word is the chiefe meanes of our conuersion, being made effectuall by the inward operation of Gods spirit; and as thereby we are begotten vnto God, so al­so it is that bread of life, wherewith our soules are nourished and strengthened in all spirituall graces. So that whomsoeuer God hath elected, those he hath decreed to call ordinarily by these meanes; and by the same also to furnish with his graces being called. Whosoeuer therefore labour to purchase this precious pearle, whosoeuer hunger after this heauenly Man­na, and are content to enioy it not only when it is good cheap, but also when it is very chargeable, whosoeuer enioying it do attentiuely and diligently heare it and receiue it with delight, they vse the meanes of their saluation, and therefore may bee assured that they are elected, for the meanes & the end go to­gether. And that this is a note of Gods child, it appeareth Ioh. 10.3, 4. where our Sauiour saith that his sheep heare his voyce. Ioh. 10.3.4. And Matth. 13.45. he compareth the true member of the king­dome of grace to a Merchant, Matth. 13.45. who rather then he would want the precious pearle of Gods word, selleth all he hath to buy it. Those therefore who make this precious account of Gods [Page 236]word, and carefully diligently and attentiuely heare it when they enioy it, may to their comfort assure themselues that they haue an vndoubted signe of their election. And on the other side, those who had rather bee without it than enioy it, those who wil bestow no cost to obtaine it, nor forgoe any pleasure or commoditie that they may heare it, nor when they do heare it are affected with any delight, but are glutted with loathing satietic, hearing no part of the sermon with any pleasure but the conclusion onely; they can haue no assurance of their ele­ction, because they neglect the means of their saluation, which are ioyned with the end in Gods eternall decree. The like also may bee said of other meanes, as the receiuing of the Sacra­ments, meditating in Gods word, the workes of holinesse and righteousnesse, and the rest.

§. Sect. 2 The second signe of those that are elected, The second signe, the spirit of supplication. is the spirit of supplication, when as they can powre foorth their soules in feruent and effectuall prayer vnto the Lord, confessing their sinnes, and imploring his grace and mercie: for this is a notable fruit of Gods spirit working in vs, which we cannot by any na­turall meanes attaine vnto; for of our selues wee know not what to pray as we ought, Rom. 8.26. but the spirit helpeth our infirmities, and maketh request for vs with sighes which cannot be expressed, as it is Rom. 8.26. Prayer therefore is a most inseparable fruite and vndoub­ted signe of Gods spirit, and Gods spirit certainly assureth vs of our election and adoption, for it beareth witnesse with our spirits that we are the sonnes of God, Vers. 16. as it is vers. 16. So Rom. 10.13. it is said, Rom. 10.13. that whosoeuer call vpon the name of the Lord shall be saued. But this prayer must proceede from faith; for, as it fol­loweth, How shall they call on him in whom they haue not beleeued? and must be perfourmed in spirit and truth, and not with de­ceitfull lips; for it is to no purpose to draw neere vnto God with our mouthes, Esa. 29.13. if our hearts be farre from him, Esa. 29.13.

§. Sect. 3 The third signe of those who are elected and adopted to be the children of God, The third signe is, when we are weaned from the loue of the world, and minde heauen­ly things. is, when as their hearts are somwhat wea­ned from the world, and seated in heauen minding the things that are aboue; and when their tongues being set a worke by the heart, doe gladly entertaine godly and religious confe­rences; for there as the treasure is, there will the heart be also, and with whatsoeuer the heart is affected, the tongue is de­lighted. [Page 237]Now that these holie meditations and religious dis­courses are signes of the child of God, hereby it plainly appea­reth; in that they cannot possibly proceede from our corrupt nature, to which they are irksome and tedious, but from the spirit of God dwelling in vs, and guiding and directing vs in our thoughts and words; and whosoeuer are thus led with the spirit of God, they are the sonnes of God, as it is Rom. 8.14. Rom. 8.14. He that is right heire to a roiall kingdome and not yet possessed there­of, is neuer wearie of thinking on it, nor glutted with such dis­courses as tend to the extolling the riches and glorie which there attend him, or shew the meanes whereby he may be assu­red to come into speedie and peaceable possession of his right: and so those who are elected by God, and adopted to bee the heires of his euerlasting kingdome of glorie, are neuer satis­fied in meditating and speaking of the riches and ioyes of this heauenly inheritance, or of the meanes whereby they may bee assured vndoubtedly to obtaine it; whereas those who haue no such interest nor hopes, thinke and talke of these things with loathsome wearinesse, as being matters not concerning them; and therefore when such thoughts come into their mindes, they vanish as suddenly as a flash of lightning, and when they are present at any spirituall discourses the time seemeth long, and they sit vpon thornes vntill they bee ended; and they re­maine dumbe as though they were tongue-tyed, vnlesse they take occasion to interrupt such holie conferences, and to di­uert them to some worldly affaires.

§. Sect. 4 The fourth signe of the childe of God who is elected to sal­uation, The fourth signe, is the sight of sinne: and sorrow for it. is, when he seeth his sinnes and imperfections, and tru­ly repenteth of them, that is, bewaileth those 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, [Page 238]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 [Page 239]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 [Page 240]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 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 [Page 241]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 [Page 242]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; [Page 243]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 Church or market place at noone day.

§. Sect. 9 The eight signe of the childe of God, The eight signe, is the loue of our brethren, because God hath comman­ded vs. is the loue of our bre­thren in obedience to Gods commandement; when as a man loues intirely a Christian, because he is a Christian, and ingraf­ted into the same bodie of Christ whereof he is a member: for as it is impossible that one member of the bodie should not loue, cherish, and defend another, because they are quickened by the same soule and gouerned by the same head; so it is not possible but that one true Christian should loue, cherish, and defend another, because they are quickned by the same spirit, and ruled by the same head Iesus Christ. And this is made a marke of Gods child by the Apostle Iohn, 1. Ioh. 3.14. 1. Ioh. 3.14. We know that we are translated from death to life, because wee loue the bre­thren: as the want of this loue is a sure note of the childe of wrath, for as it followeth in the same verse, he that loueth not his brother abideth in death.

Now the vndoubted signes of loue and christian charitie are two; giuing to those that want, The signes of true loue. 1. Cor. 13.4 and forgiuing those that of­fend: for it is a propertie of true loue to bee bountifull, 1. Cor. 13.4. as to all, so especially to those that are of the household of faith, as it is Gal. 6.10; and on the other side, Gal. 6.10. He that hath this worlds good, and seeth his brother haue neede, and shutteth vp his compassion from him, he is destitute of the loue of God, 1. Ioh. 3.17. and con­sequently of the loue of his brethren, which is but a streame issuing from this fountaine, 1. Ioh. 3.17. And this Christian libe­ralitie as it is a signe of true loue, so also of our election and saluation; for our Sauiour Christ hath shewed vs, that accor­ding to these fruites of charity, and actions of Christian libera­litie, hee will pronounce the sentence of euerlasting ioy and happinesse at the day of iudgement, Matth. 25.34, 35, &c. Matth. 25.34, 35, 36. and on the other side, that he will pronounce the sentence of con­demnation against the neglectors of these duties of Christian charitie, vers. 41, 42, 43.

The second signe of true loue is forgiuing, when as wee are [Page 244]readie for Gods sake and in obedience to his commandement to remit and pardon those iniuries which are offered vs; for, loue is not prouoked to anger, 1. Cor. 13.5.7 and therefore much lesse to re­uenge; it suffreth all things, it indureth all things, as it is 1. Cor. 13.5, 7. Nay, it doth not onely not render euill for euill, but it ouercommeth euill with goodnes, Rom. 12.19.21. leauing reuenge vnto God, and to his deputies and vicegerents the Magistrates, as we may see in the example of our Sauiour Christ, and the blessed Mar­tyr Steuen, who prayed for their persecutors; whose example wee are to imitate, as the Apostle exhorteth Rom. 12.14. Blesse them that persecute you; Rom. 12.14. blesse I say and curse not. And so shall wee haue a certaine signe of true loue, and an vndoubted note of Gods spirit dwelling in vs, of the remission of our sinnes, and consequently of our election and saluation. For naturallie we are Wolues, Leopards, Lions, yea Cockatrices who kil with their lookes, Esa. 11.6.8. as the Prophet speaketh Esa. 11.6, 8. and like bruit and sauage beasts willing to offer all iniuries, but impatient of suffring any: and therefore when our sauage crueltie is turned into charitie, and wee become as meeke and harmelesse, as the lambe, calfe, or little childe, it is a manifest signe that our stoute courages are abated and beaten downe with the rod of Christs mouth, that wee are borne anew and quickened by his spirit, and that now wee are seated in the mountaine of his holinesse, and shall be heires of his kingdome of glorie. So also hereby we are assured of the remission of our sinnes, when we find our selues readie and willing to forgiue our neighbours; for our Sauiour Christ hath promised, Matth. 6.14. that if we doe forgiue men their trespasses, our heauenly father will also forgiue vs, Matth. 6.14. and consequently wee may assuredly gather, that wee are iustified, called, elected, and shal be glorified.

§. Sect. 10 The ninth signe of the child of God elected to saluation, The ninth signe, is the loue of Gods ministers. is, the loue of Gods true Ministers and ambassadours, not onely because they are Christians, but also because they are sent of God to execute these holie functions, for the gathering toge­ther of Gods elect. And this our Sauiour Christ declareth, Matth. 10.41. Matth. 10.41. He that receiueth a Prophet in the name of a Prò­phet, shall haue a Prophets reward; that is, euerlasting ioy and vnspeakable happinesse in Gods kingdom; for, they that turne many vnto righteousnes, Dan. 12.3. shall shine as the starres for euer and euer. [Page 245]And because none should pretend that by reason of their po­uertie they cannot shew their loue to Gods Ministers, there­fore the Lord encourageth euen the poorest, to shew their goodwill and affection vnto them, Matth. 10.43. saying, Matth. 10.43. Who­soeuer shall giue to any of these little ones to drinke, a cup of cold wa­ter onely, in the name of a disciple, verely I say vnto you he shall not lose his reward, namely in Gods kingdome. Moreouer, those that loue Gods ambassadours, doe prooue vnto themselues and shew vnto the world, that they haue receiued good by their ambassage, euen reconciliation with God, peace of con­science and assurance of saluation, which maketh them to thinke no worldly benefit sufficient to requite these spirituall graces, which by their meanes and ministerie they haue recei­ued: and therefore with the Galatians they could bee content, if it were possible to doe them good hereby, Gal. 4.15. to pull out their owne eyes and to giue them vnto them, seeing by their means the blind eyes of their vnderstandings, are inlightened with the knowledge of God and Christ their Sauiour. And because they haue receiued from them to their comfort, the glad ti­dings of peace and good things; therefore their feet, that is, their approaching and comming vnto them, seeme beautiful and delightfull, as the Apostle speaketh Rom. 10.15. Rom. 10.15. If an am­bassadour were sent from a mightie Prince, who was our ene­mie in time past, and able at his pleasure to destroy vs and our countrey, to the end he might conclude a peace; and not only so, but to offer vs the free vse of al the riches and commodities of his kingdome; who would not receiue him with ioy, and giue him royall entertainment, if they were perswaded of the truth of his ambassage? But wee by our sinnes had made the glorious King of heauen and earth our enemie, who is able e­uery minute to destroy vs with the breath of his nostrels; and it hath pleased the Lord 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, [Page 246]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 [Page 247]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 [Page 248]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 [Page 249]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 [Page 250]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 [Page 251]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, as appeareth in the same place where this is added, 'But he that hardneth his heart shall fall into euill: as though hee should say, that man is blessed which feareth the Lord, for this will worke in him a conscionable care of a­uoiding sinne, which is odious in the eyes of God, and of im­bracing holinesse and righteousnesse, which being acceptable vnto God, hee will reward with eternall blessednesse; but hee that hardneth his heart and continueth in carnall securitie, run­neth headlong into the euill of sinne, and consequently the euill of punishment, euen euerlasting condemnation.

Thirdly, whereas the Apostle, Rom. 11.20, Rom. 11.20. exhorteth, vs not to bee high minded but feare; hee doth not meane that wee should doubt of our election and saluation, but doth hereby beate downe our spirituall pride, and opinion of our owne righteousnesse and holinesse, whereby we are ready to insult ouer the Iewes, as though we were chosen and preferred be­fore [Page 252]them, for some excellencie or worthinesse in our selues, and so derogate from the free grace and goodnesse of God, whereby he hath chosen vs without any respect of our deserts. And that this is the meaning of these words, appeareth in the eighteenth verse, where he willeth the Gentiles not to boast themselues against the Iewes who were the naturall branches. Neither doth the Apostle write this to the faithfull onely, but to the whole Church of the Gentiles, in which were many hy­pocrites and carnall men, who contenting themselues with a bare name of Christians, would insult ouer the Iewes, whom God had cast off from being his Church and people; whom he warneth, not to be puft vp in pride, as though in this respect their state were most secure and out of all danger; for as (saith he) they were cast off for their infidelitie, euen when they were naturall branches, so shall you much more be reiected, who being wilde branches were grafted in their places (that is, cal­led to be the members of the visible Church) if you continue in the like infidelity, contenting your selues with vame confi­dence and fond presumption, in stead of a liuely faith.

§. Sect. 4 Fourthly, Phil. 2.12. whereas the Apostle, Phil. 2.12. doth exhort vs to worke out our saluation with feare and trembling; he doth not hereby take away from vs assurance of our election and salua­tion, but carnall securitie and selfe confidence; that so despai­ring of our owne strength, as being vnable of our selues to thinke a good thought, or to will that which is good, we may in all humilitie rest and rely our selues, wholy vpon the Lord. And that this is his meaning, appeareth by the reason which he adioyneth in the verse following: for saith hee, it is God which worketh in you both the will and the deede. As though hee should say, there is no reason why you should bee secure, as though you were able to stand by your owne strength; there is no cause why you should be lifted vp with fond presumpti­on, or be carried away with selfe confidence, for of your selues, you are not able so much as to will that which is good, or to performe it though you should will it, vnlesse it please the Lord of his owne good pleasure and free will to worke both in you, and therefore respecting your owne infirmities and im­perfections, you should bee so farre from carnall securitie or selfe confidence, that contrariwise you should continually [Page 253]feare, least through your corruption you should be ouertaken of sinne, and so displease the Lord which is your soueraigne King and gracious Father. So that the Apostle doth not here exhort vs to doubt of our election and saluation, but to a godly feare that we doe not fall into sinne: he would not haue vs to doubt of Gods grace and free promises, but of our own strength, by which wee are altogether vnable to stand if hee leaue vs to our selues: hee would not haue vs feare least wee should be reiected and damned, after we are truely conuerted vnto God, but least we fall into sinne, and neglect that duety which we owe to our heauenly father.

Feare and di­struct in our owne weake­nesse, and assu­rance of our e­lection, may well stand to­gether.These two therefore may well stand together: for the more we distrust our owne weakenesse, the more firmely we rest vp­on the power and assistance of God, and the more we rely vp­on him, the more sure we are of standing vnto the end: the su­rer we are of Gods loue and fauour, the more we loue him a­gaine; and the more we loue him, the more fearefull we are to displease him: the more we see our pronenesse to sinne, the more we feare least we should fall into it; and the more we sus­pect our selues, the more earnestly we implore the assistance of Gods spirit, whereby wee are inabled to withstand temptati­ons. And therefore Dauid ioyneth these together, Psal. 2.11. Serue the Lord in feare, and reioyce in trembling; Psal. 2.11. noting thereby that Gods children feare, yea, euen tremble in regard of their owne infirmities and corruptions, and yet at the same time they reioyce and are filled with consolation, in respect of that full assurance which they haue of Gods loue and fauour, and their election and saluation. And as he ioyneth them in pre­cept, so also in his owne practise, Psalm. 5.7. Psalm. 5.7. I will (saith he) come into thine house in the multitude of thy mercy; and in thy feare will I worship towards thy holy temple: so that at the same time, when as hee was incouraged by the consideration of Gods great mercy, to goe boldly and with a liuely faith vnto the throne of grace; he was also touched with a godly feare in regard of his vnworthinesse and imperfections; not that he doubted least hee should not bee accepted of God, but least in worshipping of God hee should bewray his corruption, and not doe it in that manner and measure which God re­quireth.

§. Sect. 5 But against this it may be obiected that Iohn saith, Obiection. 1. Ioh. 4.18. Answere. 1. Epist. 4.18. There is no feare in loue, but perfect loue casteth out feare, &c. I answere, that there is a twofold feare mentioned in the scrip­tures; the first is a seruile feare proceeding from incredulitie, whereby men feare God as a scuere iudge, who is ready to in­flict on them those iust punishments which by their sinnes they haue deserued, which feare is expelled when as we are assured of Gods loue and loue him againe. The other is a sonne-like feare, which is a fruite of faith, whereby we doe not feare God as an enemy or an angry iudge, but as a gracious Father, whose displeasure we would by no meanes incurre; not that we feare his wrath and vengeance, as though it were ready to fall vpon vs, but because we would not thus abuse his mercy and goodnesse towards vs, nor doe any thing which might cause him to looke vpon vs with a frowning countenance: or if we doe feare Gods iudgements, it is as they are inflicted on another subiect, and not as being ready to fall vpon vs: for this difference is betweene the feare of the wicked and Gods children, they like malefactors which are led out to punish­ment, are filled with horror and feare when they thinke of the torments which they are to indure, but yet did neuer feare to commit such crimes as descrued the punishments, and though they should escape, yet this would be no warning for the time to come; but Gods children seeing the iudgements which are exercised vpon the wicked, doe feare, not least they should be inflicted vpon them presently, but least they should so offend and deserue the like punishments, first auoyding sinne, that they may not receiue the wages thereof. And this sonne-like feare is commended vnto vs in the scriptures, as being a part of the honour and seruice which we owe vnto God, as appeareth Mal. 1.6. Mal. 1.6. A sonne honoureth his father, and a seruant his mai­ster, if I be a father where is mine honour, if I be a maister where is my feare saith the Lord? Psalm. 34.9. and 112.1. So Psalm. 34.9. Feare the Lord yee his saints, for nothing wanteth to them that feare him. And Psalme 112.1. Blessed is the man that feareth the Lord and delighteth greatly in his commaundements. In which places we are not to vnderstand a seruile and slauish feare, but an ingenuous and sonne-like feare, which drawes vs backe from falling into sinne, and incites vs to performe all good duties of holinesse [Page 255]and righteousnes to God and our brethren, because we would not incurre the displeasure of our heauenly father, but do those things which are acceptable in his sight.

Lastly, whereas the Apostle Peter 1. epist. 1.17. exhorteth vs to passe the time of our dwelling here in feare, 1. Pet. 1.17. hee doth not vnder­stand such a feare as maketh vs to doubt of our election and saluation, but such an one as prouoketh vs to obey Gods com­mandements, and restraineth vs from wallowing and defiling our selues in sinne: for with this feare in the verse following he ioyneth certaine knowledge of our redemption, and conse­quently of our election and saluation, knowing (saith he) that ye were not redeemed with corruptible things, as siluer and gold from your vaine conuersation, &c. but with the pretious bloud of Christ. So that this feare doth not take away the certaine knowledge of our election and redemption, but this knowledge causeth vs to feare least we fall into sinne after we are assured of this great benefit of our redemption, and thereby displease our gracious God, and defile our soules after they are purged with the pre­tious bloud of Iesus Christ.

§. Sect. 6 Besides these places, there are others also obiected, Other places obiected an­swered. Iob. 9.21. as that Iob. 9.21. Though I were perfect, yet I know not my soule; therefore I abhorre my life. To which I answere, that Iobs scope and drift in this place is to shew, that euen the most iust and holie man cannot stand before Gods iudgement seate in his owne righ­teousnesse and holinesse, which is polluted and imperfect, and that therefore it behooueth euery one to despaire in himselfe and his legall righteousnesse, as not being able to iustifie him in Gods sight, in respect of whose puritie euen the very hea­uens are vncleane, that so he may wholy rely vpō Gods mercy and Christs merits; and this appeareth vers. 2.3. I know verely (saith he) that it is so (that is, Iob. 9.2. that God is iust and all men are sinners, who are righteously punished for their demerits, as Bildad had reasoned in the former chapter) and therefore how should man compared vnto God be iustified? 3. Verse 3. If he would dispute with him, hee could not answere him one thing of a thousand. And vers. 20. If I would iustifie my selfe, Verse 20. mine owne mouth should condemne me; if I would bee perfect, hee shall iudge me wicked. 21. And though I were innocent or perfect, (that is, though I seemed iust in mine own eyes, and knew no­thing [Page 256]by my selfe) yet I know not mine owne soule, nor what secret corruptions may lurke in it, and therfore I will not here­by looke to be iustified, nay in this respect I abhorre my life, and cast mine owne righteousnesse from me as a polluted cloute. By which manner of reasoning hee confuteth Bildads obiection, who affirmed that Iob and his sonnes were punished of God for their sinnes and that iustly, and therefore they were not so iust and innocent as they had seemed: to this Iob an­swereth, that it is true indeede he could not iustifie himselfe in respect of his owne righteousnesse, if hee compared himselfe with Gods exact iustice, but must needes condemne himselfe for a wretched sinner; yet hence it followed not that therfore God thus afflicted him, seeing this was the state not of him onely but of all men whatsoeuer: and therefore this could not be the onely cause of his extraordinarie afflictions. So that this place makes nothing against the assurance of our saluation, which is grounded vpon Gods free mercy and Christs merits; but against that presumption which relieth it selfe in whole or in part, vpon our owne legall righteousnesse.

§. Sect. 7 The like place to this is that saying of Paul which they ob­iect, 1. Cor. 4.3, 4. 1. Cor. 4.3 4. I iudge not mine own selfe, for I know nothing by my selfe, yet am I not thereby iustified, but he that iudgeth me is the Lord. For answering whereof, we are to know, that there were diuers in the Church of Corinth, who censured Pauls ministe­rie and disgraced his gifts; a gainst which detractations he ben­deth his speech and maketh an apologie for himselfe, saying, that hee would not take vpon him to iudge himselfe, concer­ning the excellencie and worth of his ministerie and gifts, but would leaue the iudgement and approbation thereof vnto God, whose ambassadour hee was; and though he knew no­thing which might bee obiected against him in regard of his ministerie, yet hereby hee would not looke to bee iustified in Gods presence: So that if this be the sense of the words, as ap­peareth by the coherence and the drift of the place, it maketh nothing for popish doubting. But let it bee granted that Paul speakes not of his ministerie, but of his righteousnesse and o­bedience to the law, yet this maketh nothing against the cer­taintie of our election; for the Apostle speaking of his owne righteousnesse and innocencie, doth disclaime it from being [Page 257]any cause of his iustification: neither doth he say that in regard therof he doubteth, as the Papists would expound him, but he affirmeth directly that he is not thereby iustified, and rendreth this as a reason, that it is God who iudgeth him: and therfore though he were vnblameable before men, yea though he knew nothing by himselfe; yet hee could not hereby be iustified be­fore the iust iudgement seate of God, who requires such perfe­ction and exact obedience as can be found in no man liuing; for he that but once breaketh but one commandement, Iam. 2.10. is guil­tie of all, as it is Iam. 2.10. And therefore it behooued the A­postle and al others, not to seeke for iustification in themselues and their owne righteousnesse, but in the righteousnesse and obedience of Christ, which wee may boldly present before Gods exact iudgement seate, and there bee accepted as righ­teous. And of this iustificatiō the Apostle speaketh, not doubt­fully or timorously, but boldly and certainly, Rom. 5.1. Being iustified by faith, we haue peace towards God through our Lord Ie­sus Christ. 2. Rom. 5.1.2. By whom also we haue accesse through faith vnto his grace wherein we stand, and reioyce vnder the hope of the glorie of God. So Rom. 8.33. Who shall lay any thing to the charge of Gods chosen? it is God that iustifieth. 34. Rom. 8.33. Who shall condemne? it is Christ who is dead, yea rather which is risen againe, &c.

§ Sect. 8 Moreouer, Ioel 2.14. Amos 5.15. they obiect these places to moue vs to doubt of our election and saluation. Ioel 2.14. Who knoweth if he will re­turne and repent; and Amos 5.15. It may be that the Lord God of hoasts will be mercifull vnto the remnant of Ioseph. And Ion. 3.9. Who can tell if God will turne and repent, Ionas 3.9. and turne away from his fearce wrath that wee perish not? To which I answere, that the Prophets in these places doe not speake of the election or e­ternall saluation of those that truly repent, but of their deliue­rie from outward afflictions, and temporarie calamities threat­ned against them for their sinnes: which sometimes the Lord doth inflict on his children after their true repentance, either for their chastizement, that they may therby hate sinne for the time to come, when they feele the smart of it; or els for their triall: and sometimes also the Lord after hee hath threatned them against the wicked, doth notwithstanding hold backe his hand, and as it were put vp his sword of iustice againe into the scabberd, which he had drawne out to punish their sinnes, vp­pon [Page 258]on their outward humiliation and fained repentance, that hee may shew hereby how highly hee esteemeth the true repen­tance of his children, as appeareth in the example of the Ni­neuits and of Ahab, 1. King. 21.29. 1. King. 21.29. And therefore seeing the Lord keepeth no certaine course in these temporarie chastize­ments, but sometimes inflicteth them vpon the repentant whom hee dearely loueth, and sometime spareth the wicked when they but outwardly humble themselues before him; ther­fore the Prophets speak doubtfully and exhort to repentance, referring the euent to Gods wise and gracious prouidence. And thus doubtfully doth Dauid speake in this respect 2. Sam. 12.22. 2. Sam. 12.22. and 16.12. Who can tell (said he) whether God will haue mercie on me that the child may liue? and chap. 16.12. It may be the Lord will looke vpon mine affliction; and yet though hee were doubtfull whether hee should be freed from these temporall crosses, hee was notwithstanding certainly perswaded of his election and saluation; Psal. 16.11. as hee professeth Psal. 16.11. So that these places speaking of temporarie chastizements, make nothing against the certaintie of our election.

§. Sect. 9 And like vnto these, Act. 8.22. is that which they alledge to the same purpose, Act. 8.22. where Peter exhorteth Simon Magus to repent of his wickednesse, and to pray vnto God, that if peraduen­ture the wicked thought of his heart might be forgiuen him. To which I answere, first, that the originall word [...], which is translated, if peraduenture, and in our Bibles, if it be possible, som­times also signifieth, that truly, and in this sense it maketh no­thing for doubting. Secondly, though wee vnderstand it as a speech of doubting, yet it maketh not for their purpose; for it is not to bee referred vnto God, as though it were doubtfull whether he would forgiue the sinnes of the Magician, if he did truly repent and call vpon him; for hee hath certainly assured vs by his gracious promise, that whosoeuer truly repenteth him of his wicked waies, Ezech. 33.11. he will receiue him to mercie, Ezech. 33.11. But it is to be referred to Simon Magus, of whose repen­tance and liuely faith Peter might well doubt, least either they would be none at all, or els fained and hypocriticall, see­ing his heart was not right in the sight of God, but in the gall of bitternesse and bond of iniquitie. Lastly, though it should be a doubtfull speech and bee referred also to God, yet it ma­keth [Page 259]nothing against the certaintie of faith; for the Apostle seeing him in the gall of bitternesse and bond of iniquitie, thought it not fit to raise him vp suddenly, by applying vnto him the sweete promises of the Gospell, nor to cast those pre­tious pearles before such a filthie swine, vnlesse first hee preser­ued them as it were in the casket of a doubtsull and perplexed speech, from being trampled vnder his bemired feete, till hee had washed them in the teares of vnfained repentance. Moreo­uer, he thus doubtfully speaketh to giue him a more cleere in­sight of the hainousnesse of his sinne, as though it might bee well doubted of, whether the Lord would forgiue it or no, that so his minde hereby being least perplexed, might by the con­sideration of his horrible sinne bee beaten downe and truly humbled; and because those things which are hardly obtai­ned are more earnestly sought, therefore Peter intimateth vn­to him by this doubtfull speech, that it was no easie matter to obtaine forgiuenesse for such outragious wickednesse, that hee might hereby work in the Magician more earnest & hearty re­pentance, & incite him to call vpon the Lord for mercie with more vehemencie and feruencie of spirit. It is not therfore the Apostles meaning to ouerthrow the certaintie of faith, or to call into question Gods mercie, whether hee will extend it or no to hainous offenders who truly repent of their sinnes and beleeue, for this were contrary to the whole course of the Gos­pell; but he vseth this doubtfull speech to this desperate sin­ner, that he might not make the soueraigne salue of Gods gra­tious promises base and contemptible, by applying it to the festred sores of a filthy dogge, which were neuer cleansed with the sharpe corrasiues of the law; and also for the good of this malitious sinner, for he doth not absolutely assure him of mer­cie and forgiuenes, that hee might be stirred vp with more ear­nestnesse and care to seeke it; for the easinesse of obtaining maketh the suiter carelesse and negligent in seeking and suing; neither doth hee absolutely exclude him frō all hope of grace, least hee should neuer labour after it, but desperately run on in his wickednes; for when hope is cut off, the desire also fainteth, and therefore he vseth a perplexed and wise tempered speech, which on the one side might preserue him frō secure presump­tion, and on the other side from falling into hellish desperatiō.

§. Sect. 10 Lastly, Eccles. 5.5. they obiect that saying Eccles. 5.5. which they thus reade: De propitiato peccato noli esse sine metu, neque adijcias pec­catum super peccatum. That is, be not without feare concerning sinnes forgiuen, neither adde sinne vnto sinne. To which, first I answer, that this book is not canonicall scripture, and therfore not to bee alledged for the determining of questions in con­trouersie, nor for the confirming of doctrines of faith. Second­ly, I answere that they haue corruptly translated the originall text, for hee willeth vs not to feare concerning our sinnes for­giuen, but concerning the forgiuenesse of them before they are remitted, least wee should securely adde sinne vnto sinne, because forgiuenesse is promised whensoeuer wee repent, and so abuse the mercie and long suffring of God to our iust con­demnation. So that he forbiddeth not to beleeue certainly, that our sinnes are remitted when God hath pardoned them, but he forbiddeth vs to runne on in sinne securely, presuming vp­on forgiuenes, as plainly appeareth by the originall text and the whole drift and scope of the place. For in the verse going before he vseth this speech: Say not I haue sinned, and what euill hath happened vnto me, for the Lord is long suffring, but yet he will not dismisse or acquit thee; and in this verse hee biddeth vs not to be without feare concerning the forgiuenesse of sinne, ad­ding sinne vnto sinne, that is, we must not goe on in sinne pre­suming vpon forgiuenesse: and vers. 6. Doe not say that his mer­cie is great, he will forgiue my manifold sinnes: 7. For mercie and wrath are swift with him; but vpon sinners his indignation shall rest. 8. Doe not deferre to turne vnto the Lord, neither put it off from day to day; for suddenly the wrath of the Lord shall breake foorth, and in thy securitie thou shalt be destroyed, and thou shalt perish in the time of vengeance. In all which words hee doth not take away the assurance of the forgiuenesse of our sinnes after we haue truly repented of them, but carnall securitie and vaine presumption, whereby men deferre their repentance vpon hope of mercie and forgiuenes whensoeuer they repent. Last­ly, though this place were to be vnderstood concerning sinnes forgiuen, yet the scope thereof is not to hinder our assurance of forgiuenesse when we haue truly repented, but only that we doe not after wee haue obtained remission of our sinnes, take occasion thereby of falling into sinne againe, and so abuse the [Page 261]mercie and goodnesse of God, vsing it as an argument to mooue vs to goe on in sinne, because the Lord vpon our re­pentance is alwaies readie to receiue vs to mercie.

CHAP. XII. The reasons alledged against the assurance ofour saluation, answered.

§. Sect. 1 ANd so much concerning the testimonies of scrip­ture, That it is not arrogancie or presumption to be assured of our saluation. which are alledged against the certaintie of faith: now let vs consider their reasons. First, they obiect that it is proud arrogancie and he­reticall presumption for a miserable sinner, without all doubting to assure himselfe that he is elected and shall be saued. To which I answere, that if with the pharisaicall papists and proud iusticiaries, we did build our assurance vpon our owne merits and worthinesse, it were indeede intollera­ble arragancie and proud presumption, not onely certainely to beleeue, but euen to doubt whether we are elected and shall be saued (for where as doubting is there is some hope also) whereas the scriptures peremptorily conclude, that they who looke for righteousnesse and saluation by the law, are vnder the curse, Gal. 3.10; Galat. 3.10. Rom. 3.20. and that by the workes of the law shall no flesh be iustified in Gods sight, Rom. 3.20; and that we are iustified not by our deserts, in whole or in part, but freely by Gods grace through the redemption which is in Christ Iesus, as it is, vers. 24. But seeing we wholy disclaime our owne righteousnesse, and humbly acknowledging our owne miserie and wretchednesse, doe wholy rely our selues vpon the gracious promises of God, and the merits of Christ Iesus, seeing we become nothing in our selues in the worke of our saluation that God may be all in all, seeing we cast away all glorie from our selues, that we may wholy glorie in the Lord according to that Ierem. 9.24. Let him that glorieth, Ier. 9.24. glorie in this that hee vnderstandeth and knoweth me: This is not proud arrogancie nor hereticall pre­sumption, but christian humilitie which giueth all glorie vnto God, leauing nothing to our selues but the comfort which is wrought in our hearts, by the assurance we haue of Gods pro­mises. Nay the more vndoubtedly we trust in Gods promises, [Page 262]the greater is our humilitie; for the more wretched we are in our owne eyes, the more we see our imperfections, yea our nothing in Gods sight; and hereby we are moued to goe out of our selues, to seeke for saluation onely in Gods free grace and Christs merits, and to rest in them with full assurance, as being in themselues all sufficient without our workes and wor­thinesse. On the otherside the more we doubt of our saluation, in respect of our vnworthinesse, the more is our pride and ar­rogancie; for we would not doubt in regarde of our vnwor­thinesse, vnlesse we looked for saluation by our worthinesse, and therefore we come so farre short in faith and hope, as we finde our selues short in merits; and whence can this proceede but from arrogancie and pride, which maketh men to looke for saluation in themselues, and to doubt of Gods mercie and Christs merits, vnlesse they finde that they haue deserued them by their owne workes and worthinesse? Let vs therefore ab­horre this proud humilitie of the papists which maketh them doubt of Gods mercifull promises, and consequently of his truth; 1. Ioh. 5.10. for as it is 1. Ioh. 5.10. He that beleeueth not God, hath made him a lyer; and also of the sufficiencie and valew of that inestimable price which Christ Iesus hath giuen for our re­demption, as though it were imperfect in it selfe, vnlesse it be eitched and patched vp with our owne merits and worthinesse: and though we are most abiect, wretched, and in a desperate case in respect of our selues, yet let vs haue assured trust and confident bouldnesse, yea a triumphant boasting and glory­ing in respect of our Sauiour Christ, as the Apostle speaketh Ephes. 3.12. Rom. 5.2. Notable is the saying of Austine to this purpose, Eph. 3.12. Rom. 5.2. Serm. 28. de­uerbis domini. Omnia tibi peccata tua dimissa sunt. Ideo praesume non de operatione tua sed de christi gratia, presume therefore (saith he) not of thine owne wor­king but of Christs grace, for ye are saued by grace saith the Apostle; therefore here is no arrogancie but faith, to shew what thou hast receiued; it is not pride but deuotion. So in an­other place, In Psal. 88. Hoc dixit deus, hoc promisit, si parum est hoc, iurauit. The Lord hath said this, he hath promised it, and if this be not enough he hath sworne it. Because therefore the promise is sure and confirmed, not according to our merits but accor­ding to his mercie, let no man professe that with feare, of which he cannot doubt.

Doubting pro­ceedeth from pride and arro­gancie.But they further vrge, that humble doubting is better than presumptuous assurance; I answere, first that their doubting is full of pride, which maketh them looke for saluation in their owne worthinesse, rather than in Gods free mercie and Christs merits: secondly that our faith and certaine assurance is full of humilitie; for wee freely confesse our owne vnworthinesse, and dare not offer before the seate of Gods iustice any righ­teousnesse that is in vs, as desiring in whole or in part to be iustified thereby; nay rather we pray with the Prophet Psal. 143.2. Enter not into iudgement with thy seruant, for in thy sight shall none that liueth be iustified; Psal. 143.2. and though we know nothing by our selues yet doe we plain [...]ly affirme with the Apostle, that we are not hereby iustified. 1. Cor. 4.4. 1. Cor. 4.4. But this humilitie doth not abate our faith and certaine assurance, nay rather it doth confirme and increase it, for it maketh vs to goe out of our selues, as finding no hope of saluation whereupon we may rest, and moueth vs to seeke for saluation in Christ, who is such a sure ancorhold that whosoeuer pitch the ancor of their hope on him, shall finde it sure and steadfast, and whosoeuer build their faith on this foundation and corner stone, the power of hell shall neuer preuaile against them.

§. Sect. 2 Secondly, they obiect that we are vnworthie of Gods loue, Our vnworthi­nesse no cause why we should doubt of our e­lection. or to be elected, and therefore we cannot be assured thereof. I answere, this were true if Gods election depended vpon our worthinesse and deserts; but seeing the Lord respecteth not any thing in vs, but elected vs freely of his vndeserued grace and meere goodwill; our vnworthinesse in our selues may well stand with the assurance of our election: for those who are most vnworthie neede not to doubt of Gods loue and their election and saluation, so that they wholy rely vpon Gods mercie and Christs merits by a true and liuely faith; forasmuch as they are not grounded vpon their worthinesse, and therefore cannot be ouerthrowne by their vnworthinesse. Notable is the saying of Austine to this purpose. Tria (inquit) sunt quae sic roborant & confirmant cor meum, vt nulla me penuriae meritorum &c. There are three things (saith he) which so strengthen and confirme my heart, that no want of merits, no consideration of mine owne vilenesse, no estimation of the heauenly blessed­nesse, can deiect me from the height of my hope: vpon them [Page 264]my soule is surely setled. Wilt thou know what they are? I con­sider three things vpon which my hope wholy relieth, to wit, the loue of adoption, Aug. Manual. cap. 23. the truth of the promise, the abilitie of performance. Let now my foolish cogitation murmur as much as it will, saying, but who art thou, or how great is that glorie; or with what merits doest thou hope to obtaine it? And I will boldly answere, I know whom I haue beleeued, and I am assured, because God hath adopted me in great loue, because he is true in his promise, because hee is powerfull in performance, for he may doe what he will.

§. Sect. 3 Thirdly, Weakenes of faith and cer­taintie may well stand to­gether. they obiect that our faith is weake and feeble, and by reason thereof the faithfull (a [...]peareth by continuall ex­perience) are assaulted with doubting, and grieuously shaken with Sathans temptations, so as there can be no such certaintie of faith as we speake of. To which I answere, that weakenesse of faith is not opposed as contrarie to certaintie, but to strong­nesse and full perswasion, and therefore weakenesse and cer­taintie may well stand together. Neither doe we imagine such a certaintie of faith which is neuer shaken with doubting, nor assaulted with temptations; nay rather we teach that those whom God indueth with most faith, he most exerciseth in the conflict of temptations, like a wise captaine who setteth that souldier which is best armed and strongest, to beare the brunt in the forefront of the battaile: and the diuell is most readie to assault those who most resist him, and most violently to strike where he seeth the shield of faith held vp to defend; and therefore our Sauiour hath taught all his faithfull children to pray, leade vs not into temptation, but deliuer vs from euill. But withall we affirme that though this weake faith be assaul­ted with Sathans temptations, yet is it neuer ouercome; though it bee opposed with doubting yet it neuer falleth from assu­rance and certaine perswasion; though it bee sometimes sha­dowed, and the shining light thereof dimmed, yea though it be for a time hid and couered, yet in it owne nature it remaineth firme and stedfast; like the sunne which alwaies shineth, though oftentimes by reason of the interposition of the cloudes or the earth, we cannot discerne the beames thereof; or like vnto the fire which being hid vnder the ashes doth retaine his naturall heate, although we feele it not: So our faith retaineth in it selfe [Page 265]his certaintie and assurance as it were his light and heate, when as it is shadowed with the cloudes of doubting, and couered vnder the ashes of Sathans temptations.

A weake faith doth as truely assure vs of our election as a stronger.But it may be demaunded how a weake faith assaulted with Sathans temptations can cōtinue certaine, seeing the strongest 0 faith can doe no more but certainely perswade? I answere, that our certaintie respecteth not our faith it selfe but the obiect thereof, namely Gods mercie and Christs merits: and therefore seeing a weake faith doth as well apply vnto vs the mercies of God & merits of Christ as a stronger, therefore also it certaine­ly perswadeth vs as well & truely, though not so strongly and fully of our election and saluation, as a stronger doth. So that when we haue the least sparke of faith, it doth illuminate our mindes, so as we can truely discerne the louing countenance of the Lord shining vpon vs though somewhat dimly, and as it were a farre of; euen as he that is pore-blind doth as certaine­ly see the sunne, as he who is most sharpe sighted, though not so cleerely; and as he who is in a darke dungeon doth discerne the light as surely at a little hole, though he be compassed a­bout with blacke darkenesse, as he who is in the open fieldes; so when we are as it were pore-blind, and compassed about with the darke miste▪ of ignorance, yet by the dimme sight of faith we certainely discerne Gods loue and fauour shining vp­on vs, though the more we encrease in knowledge and faith, the more cleerely we perceiue it, till at last hauing attained vn­to fulnesse of faith, we see him neere at hand and as it were 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. [Page 266] 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 [Page 267]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 [Page 268]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 [Page 269]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 [Page 270]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 [Page 271]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 of faith concerning our particular election & saluation. I answer; though the Lord giue vs no particular promise in his word, yet he giueth vs that which is equally effectuall, and of like force; namely his gene­rall promise without any limitation, exception or condition, but the condition of faith and repentance, with a commaunde­ment to applie the same. And because naturally we are vnable in our selues to performe this, therefore he hath ordained the ministery of the word, and the vse of the sacraments, which he maketh effectuall by the inward operation of his spirit, for the begetting and confirming of our faith, and stirring vs vp to re­pentance; which being wrought in vs, we may as certainely be perswaded that the generall promises belong vnto vs, as if they were made vnto vs particularly and by name.

§. Sect. 8. That our assu­rance of electi­on dependeth not vpon the sufficiency of our faith and repentance.Sixtly, they obiect that we cannot be assured of the sufficien­cie of our faith and repentance, and therefore we can haue no certaine assurance of our election and saluation. I answere; this reason were good if our election and saluation depended vpon the worthines or measure of our faith and repentance; but see­ing that they depend not thereupon, but vpon Gods free mer­cy, and the worthinesse and sufficiency of Christs merits and o­bedience, therfore though our faith be neuer so weake, and our repentance but in small measure, yet so they be true and vnfai­ned, not dissembled and hypocritical, we may certainely be as­sured of our election and saluation, for a weake faith doth ap­ply Christ & all his benefits vnto vs as well as a strong, though not in so strong and perfect a manner, as shal appeare hereaf­ter. But yet we must not content our selues with a small and [Page 272]weake measure, but labour to growe vp from faith to faith, till we become perfect men in Christ.

Seuenthly, §. Sect. 9. The sight of our imperfections no cause why we should doubt of our election. they obiect that though there were no cause of doubting, so long as we looke vpon Gods mercy and truth in his promises, and Christs obedience and merits, yet at least there is cause of doubting when we looke vpon our selues, and finde our great indisposition to perfourme the condition of faith and repentance, which God requireth of all who shall be partakers of his promises, and our manifolde imperfections and great vnworthines of the least of Gods mercies. And thus these iugglers play fast and loose, making their faith like vnto the ignis fatuus, or going fire, which interchangeably some­times shineth cleerely, and sometimes vanisheth and leaueth behind it nothing but blacke darknesse. But let vs constantly oppose our selues against such inconstancie, and in no wise ad­mit of such mutable variety in our faith, which maketh it more changeable than the Moone, which one while shineth with full bringhtnesse, and in small distance of time cannot be discerned; and to this end let vs know, first, that though in our selues wee be not worthy of the least of Gods mercies, yet our vnworthi­nes maketh vs not vncapable of the greatest, for al Gods bene­fits are his free gifts, which he promiseth and bestoweth with­out any respect of our worthines or deserts, of his meere grace and vndeserued loue: and therfore as when we are most worthy in our own conceit, there is no reason why we should presume the more; so when wee finde our selues vnworthie, there is no cause why wee should hope the lesse, or be more weakly assu­red of Gods promises; for as they are not made vpon the con­dition of our worthinesse, so they are not disanulled and made voide by our vnworthinesse, otherwise no man liuing could haue assurance of them, seeing all men liuing are vnworthie of them. But the Lord hath made al his promises vnto vs in Christ, who was sent to bee our Mediatour, to the end that wee who were altogether vnworthie in our selues, might be made wor­thie in him of all Gods mercies and benefits. And therefore whosoeuer lay hold vpon Christ, with a true though a weake faith, and bring foorth the fruites thereof in repentance, they may certainly bee assured of their election and saluation, not­withstanding their vnworthinesse. Secondly, wee are to know [Page 271]that our faith doth not respect our selues in our selues, neither are wee the obiect thereof, but Christ and his merits and obe­dience; whom our faith doth not behold standing aloofe of (as the Papists dreame) but as hee is vnited vnto vs, and become our head and we his members; so as now we cannot look vp­on our selues but we must looke vpon Christ, because hee is in vs and we in him. And therefore when wee consider the great­nesse of our sinnes we despaire not, because now we look vpon them as they are translated from vs and laid vpon Christ, who hath fully satisfied his fathers iustice by his alone and al-suffi­cient sacrifice vpon the crosse; when we consider our imperfe­ctions we doubt not of Gods promises, because they are coue­red with his perfect righteousnesse; when we consider our vn­worthinesse wee are not discouraged, seeing by communica­ting of Christs worthinesse wee are made worthie; when wee consider that in our selues wee are subiect to the curse of the law, the anger of God and eternall condemnation, wee are ne­uerthelesse assured of euerlasting life and saluation, because we are vnited to Christ our head, who hath taken away our curse and nailed it to his crosse, borne his fathers displeasure to re­concile vs vnto him, and was condemned and suffred death to free vs from death and condemnation, and to make vs heires of life and saluation. So that now we behold the huge debt of our sinnes, as it is discharged and cancelled with his merits and full satisfaction; we behold our imperfections, but as per­fected by his perfections; wee looke vpon our vnworthinesse, but as it is ennobled with his worthinesse; when we set before vs the curse of the law, the anger of God and sentence of con­demnation, wee consider them as taken away and swallowed vp of Christs death and full obedience; because now wee are vnited vnto Christ, and hee is become ours that wee might be­come his; hee hath taken vpon him our sinnes and vnworthi­nesse, that hee might make vs partakers of his righteousnesse and worthinesse. And therefore that which God hath wisely ioyned together let not our faith fondly separate; for if it bee vnlawfull in carnall mariages, then much more in the spirituall mariage betweene Christ and his Church. But let vs looke vp­on our selues, not in our selues, but as wee are vnited vnto Christ, and then our selfe-worthinesse of hell and destruction [Page 272]will not abate our assurance of life and saluation.

Eightly, §. Sect. 10. Heretikes and worldlings boa­sting of faith, no cause why those should doubt who tru­ly beleeue. they obiect that euery heretike, epicure and world­ling, continuing in their sinnes and wickednesse, may faine vn­to themselues such a perswasion of the certaintie of election: but this is nothing to the purpose; for the question is not of epicures and worldlings, who haue no faith or a dead faith, but of true beleeuers, who bring foorth the fruites of their faith, at least in an holie desire and endeuour of seruing the Lord in ho­linesse and righteousnesse. For they that cannot be assured that they haue faith, cannot haue any certaintie of their election; but none can haue any assurance of faith, vnlesse they bring foorth the fruites of their faith in dying to sinne and rising a­gaine to newnesse of life, for faith purifieth the heart and wor­keth by loue: and therefore such as liue in their sinnes without repentance hauing no faith, can haue no certaintie of their ele­ction, though they may delude themselues with a fond per­swasion which hath no other ground but carnall securitie and fond presumption: but hence it followeth not, that because a dead faith affoordeth no true certaintie, therefore a liuely faith doth it not; because a prophane epicure or carnal worldling, deceiueth himselfe with a vaine opinion, therefore those that are truly conuerted, mortified vnto sinne and raised vp to new­nesse of life, can haue no certaintie of their election and salua­tion. For what similitude is there betweene light and darknes, righteousnesse and vnrighteousnesse, the children of God and the children of Belial, the repentant and vnrepentant, faith and no faith?

Lastly, §. Sect. 11. That this doc­trine openeth no way to secu­ritie and pre­sumption. they obiect that if we teach this doctrine of the cer­taintie of election, men will abuse it to nourish in them carnall securitie and presumption. To which I answere, that wicked men abuse the whole doctrine of the Gospell to their destruc­tion; for when they are taught that God is most gratious and mercifull, that Christ hath died for vs, and giuen himselfe as a sufficient price to redeeme vs out of the power of sinne, Sa­than, death and damnation, and maketh intercession for vs to God his father; that the Lord is slow to wrath and ready to forgiue, they take occasion hereby of continuing in their sins, and deferring their repentance, till God take them away and consume them in his heauie displeasure: but hence it follow­eth [Page 273]not that the Gospell must not bee taught, because carnall men abuse it to their iust condemnation; for though to these it be the sauour of death vnto death, yet to those who are sa­ued it is the sauour of life vnto life, 2. Cor. 2.16. 1. Cor. 1.18. as it is 2. Cor. 2.16. Though it be foolishnes to those that perish, yet it is the power of God to those whom God hath ordained to saluation, and God is no lesse glorified in the one by shewing his mercie, than in the other by shewing his iustice. Though worldly men abuse it to carnall securitie, yet the godly are the more incited thereby to serue the Lord in holinesse and newnesse of life: for like louing children, the more they are assured of the loue of their heauen­ly father, and secured of his mercie and bountifull benefits, the more they loue him againe, the more they loue him the more zealous they are of his glorie, and the greater their zeale is, the greater is their care in making the light of their godly and Christian liues to shine before men, that their heauenly father may bee glorified. So that it is not the fault of this precious seede, but the barrennesse of the ground which maketh it fruit­lesse, or els for good wheate sendeth tares cockle and darnell; it is not any defect or ill disposition in this sweet smelling flo­wer, but the venemous nature of these spiders which turne ho­ney into poyson: and therefore the seed must be cast vpon the earth, though there bee stones with the good ground which will neuer bring foorth fruite; the flowers of sweete consola­tion must not be pulled vp by the rootes and cast away. For though the spider gathereth poyson, yet the profitable Bee wil gather honey out of them. Secondly, when wee teach the cer­taintie of election, wee doe not teach that men must gather it out of Gods secret counsaile, but from their owne sanctifica­tion, by which they may be assured that they are iustified, cal­led and elected: and therefore whosoeuer are not sanctified but continue in their sinnes without repentance, can haue no assurance by our doctrine that they are elected or shall be sa­ued; nay contrariwise, we teach out of Gods word, that whoso­euer line in the flesh shal die, Rom. 8.13. that they which performe the lusts thereof shall neuer inherit the kingdome of God, Gal. 5.19.20, 21. that none who continue in their vnrighteousnesse and vncleannesse shall enter into the heauenly Ierusalem, 1. Cor. 6.9.10. Reu. 21.27; but shall haue their portion in the lake which [Page 274]burneth with fire and brimstone; as it is vers. 8. Now what stronger bridle to curbe in our vnruly flesh when it is ready to runne into sinne, than to be assured that if wee liue in sinne and fulfill our carnall lusts, wee are in the state of condemnation? what sharper spurre to pricke vs forward when wee are readie to faint, or slacke our pace in the Christian race of holinesse and righteousnesse, than to consider that our sanctification and newnesse of life, is the onely meanes whereby wee may come to the assurance of our election and saluation?

CHAP. XIII. Of our Redemption.

§. Sect. 1 ANd thus much concerning our election and the certaintie thereof. The next cause of our salua­tion is our redemption by Iesus Christ: for as the Lord hath from all eternitie elected vs to salua­tion, of his meere mercie without any respect of our works or worthines; so he hath ordained in this his eternal decree, our Sauiour Christ to bee the Mediatour who should worke the worke of our saluation, and as it were the conduit whereby hee would conuey his grace, mercie and euerlasting saluation vnto vs; and hath set him apart to be our Sauiour and Redeemer, who should saue and deliuer vs out of the captiui­tie and bondage of our spirituall enemies, and restore vs to the glorious libertie of the sonnes of God.

Redemption what it is.This our redemption is an effect of Gods election, whereby our Sauiour Christ (being set apart of his father for this pur­pose) hath freed and deliuered all Gods elect out of the capti­uitie of their spirituall enemies, sinne death and the diuell; by offring himselfe for the price of their redemption, and a suffi­cient sacrifice for sinne, for the appeasing of his fathers displea­sure and satisfying of his iustice; to the end that being deliue­red, they may serue him in holinesse and righteousnesse all the daies of this life, and afterwards may inherit the kingdome of glorie, and the crowne of eternall happinesse which is purcha­sed for them.

The definition explaned.First I say, that it is an effect of Gods election; for whom he had chosen to euerlasting life in Christ, those by Christ he hath [Page 275]saued and redeemed, and those only as we shall see afterwards.

Secondly, I shew who is our Sauiour and Redeemer, namely Christ Iesus, who only saueth vs from our sinnes, as it is Matth. 1.21; Neither is there saluation in any other, as it is Act. 4.12. Matth. 1.21. Act. 4.12. For as there is but one God, so there is but one Mediatour between God and man, which is the man Iesus Christ, as it is 1. Tim. 2.5. 1. Tim. 2.5. And by him alone we haue redemption through his bloud, euen the forgiue­nesse of sinnes, and that without any respect of our worthinesse, but according to his rich grace, Eph. 1.7. Eph. 1.7. Luk. 1.68. And though we do not exclude God the Father, from the worke of our redemption, for he is the author and first cause, who hath so loued vs that hee sent his sonne to saue and redeeme vs; nor the holy Ghost who applieth vnto vs the merits and efficacie of Christs death, ma­king them effectuall for our saluation; yet if we speake proper­ly, our Sauiour Christ onely can be called our Redeemer, and that in these respects; first, because he alone was ordained and deputed to perfect the worke of our redemption; secondly, because he onely was God and man, both which were necessa­rily required in our Mediatour and Redeemer, that hee might haue full right and abilitie to redeeme vs; thirdly, because hee alone gaue himselfe to bee the price of our redemption; and lastly, because in him onely there is perfect redemption as be­ing our head, who not only hath saluation in himselfe, but also deriueth it to all the members of his bodie.

Thirdly, I set downe the captiuitie it selfe out of which wee were redeemed; namely, not the captiuitie of Egypt or Baby­lon, nor out of the slauerie of the Turke, Spaniard, or any other earthly Tyrant, whose thraldome might well be bitter but not long, because our liues are short; and grieuous to the bodie, but extendeth not to the soule: but Christ hath deliuered vs out of the bondage of sinne, Sathan, hell and death, in which we should haue been enthralled and fearefully tormented for euer and euer, not in bodie alone but in soule also.

§. Sect. 2 Fourthly, 1. Pet. 1.18. How Christ is said to haue bought vs with a price. I shew the price which hee hath giuen for our re­demption, namely, not siluer and gold, or any corruptible thing, but himself; euen his bodie to be crucified and his bloud to bee shed, that so his fathers iustice being satisfied and his wrath appeased, wee might be set free out of the thraldome of our spirituall enemies. But it may be demaunded, how it can [Page 276]truly be said that Christ hath redeemed vs by paying the price of our redemption, seeing the scriptures testifie that by his power hee hath forcibly deliuered vs out of the hands of our spirituall enemies. So Heb. 2.14. it is said, that Christ destroyed him who had the power of death, that is the diuell. And Col. 2.15. the Apostle sheweth, that hee hath spoyled principalities and po­wers, and hath led them openly and triumphed ouer them. And Luk. 11.22. hee is compared to a valiant champion who hath thrust the strong man Sathan out of his possession: by which it may appeare, that our Sauiour hath not redeemed vs by gi­uing a price after a legall manner, but by force, and as it were by conquest. I answere, that Christ hath both paid the price of our redemption, and also hath deliuered vs forcibly by his power; for hee paid the price vnto God to whom hee offe­red the sacrifice of himselfe, that it might be a full satisfaction for sinne, and a sufficient price to redeeme vs out of the capti­uitie of our spirituall enemies, and to purchase the fauour of God, and our heauenlie inheritance in his kingdome: and therefore in respect of God the Father, to whom our Sauiour offred himselfe, hee is said to haue redeemed vs by giuing a ransome for vs. But when Gods iustice was fully satisfied, Christ dealt not with our spirituall enemies by intreatie (much lesse offred hee this price of our redemption to Sathan; for if no sacrifice might lawfully bee offered vnto any saue God a­lone, much more vnlawfull was it that this sacrifice of Christs bodie, should be offred vnto the diuell) but by his almightie power hee ouercame the power of darknesse, vanquished Sa­than, subdued death, and broke open the prison of the graue, and so by strong hand set all Gods elect at libertie. For after that the debt of our sinnes was discharged, our ransome paid, and the handwriting of ordinances cancelled and nailed vnto the crosse, these our spirituall enemies had no iust interest vnto vs, nor any thing to alledge why they should longer hold vs in their captiuitie; but yet the strong man who had taken pos­session would not willingly lose it, vnlesse hee were ouercome with a greater strength: and therefore our Sauiour Christ ha­uing bought vs of his father, and so become our true owner, buckled with our spirituall enemies, ouercame these principa­lities and powers, triumphed gloriously ouer them, and freed [Page 277]vs out of their tyrannicall iurisdiction.

But it may bee obiected that wee were captiues vnto Sa­than, and therefore the price of redemption was to be paied vnto him, and not vnto God the father who held vs not in his captiuitie. I answere that though Sathan held vs in his captiuitie, yet not in his owne right, for wee had not sinned against him to whom we were not bound to performe obe­dience, nor were indebted vnto him; but wee had sinned a­gainst God, whose seruants wee were by right of creation, and had infinitly runne into his debt, which we were altoge­ther vnable to pay; and therefore like a iust iudge he condem­ned vs to the perpetuall prison of death, and committed vs to the custodie of Sathan, as vnto a iaylor, to be kept in his bon­dage, till we had satiffied for our sinnes and discharged our debt: which being impossible to vs, our Sauiour Christ hauing assumed our nature and become our suretie and mediator, payed that we owed, and suffered that which we had descrued, and so fully satisfying his fathers iustice, hath purchased our redemption; so as now Sathan had no more anthoritie to re­taine vs in his captiuitie, then the iaylor hath of holding him in prison who by the iudge is released, or the executioner of hanging him whom the iudge hath acquitted or pardoned. And therefore tyrannically exercising still his iurisdiction, our Sauiour by strong hand ouercame him and all the power of hell, that so he might set vs at libertie whom his fathers iust sentence had acquitted and his mercie pardoned.

The last thing to be considered is the end of our redempti­on, namely that we should no longer serue sinne and Sathan, out of whose bondage wee are released; but become the ser­uants of Christ, who hath redeemed vs, seruing him in holines and righteousnes all the daies of our liues; that so glorifying him here on earth, he may glorifie vs in heauen, and make vs partakers of those euerlasting ioyes, which by his death and bloodshed he hath purchased for vs.

CHAP. XIIII. Sathans temptations concerning our redemption, wherewith he moueth the worldling to presumption, answered.

§. Sect. 1 ANd thus haue I shewed what our redemption is: The temptati­on. now let vs consider of those temptations of Sathan which he suggesteth into the minds of men, where­by he laboreth to depriue them of this great bene­fit, and to keepe them still in his captiuitie, or to pul them back againe when they are escaped. And these are of two sortes, the first leading to securitie and presumption, the other to doubt­ing and desperation. For if he haue to deale with worldlie men; who were neuer truely conuerted vnto God, hee laboreth to perswade them that they are redeemed by Christ, and therfore though they liue in their sinnes, yet they shall bee saued, for Christ came into the world to saue sinners: but when he assaul­teth the true christian, who is indeede the redeemed of the Lord; then he moueth him to doubt and despaire, either of the sufficiencie or of the efficacie, of the worke of our redemption wrought by Iesus Christ.

That he may continue the worldly man in his carnall secu­ritie, and fond presumption, he vseth two principall reasons; the first, that the redemption wrought by Christ is vniuersall, and effectuall for the saluation of al the world; out of which he frameth this temptation. Christ hath shed his precious blood, and suffered death for all the world; and hath redeemed all mankinde which were lost in Adam, out of the bondage of Sa­than death and hell; why therefore shouldest thou be so strict in flying sinne, with which thou art so much delighted? why dost thou striue against the streame of thy corruptions? and wherefore shouldest thou take any great paines in the workes of holines and righteousnes, which are so bitter and vnpleasant to thy taste and appetite? for Christ came into the world to saue all men, and not those onely who are so strict in their waies; he came to redeeme the whole world, & gaue himselfe as a suffi­cient ransome for all men: and therefore doubtlesse he will not lose his labour, nor spill his blood in vaine; he wil not willingly let any perish, whom he hath purchased at so high a rate, and [Page 279]redeemed with so deare a price: he is also so powrefull that no­thing shall be able to pull them out of his hand, Ioh. 10.28. as himselfe af­firmeth, Ioh. 10.28; and so wise that hee would not shed his blood, for those whom he would not saue. And who can ima­gine that God who is most iust, will impute those sinnes vnto thee for which Christ hath suffered, inflict death on thee for whom Christ died, and require that debt againe which is alrea­die discharged? Or who can imagine that God, who is immuta­ble, should shew such inconstancie as to send his sonne into the world, to suffer death for the redemption of those whom hee now will not saue; for if he would who could resist his will or withstand his power? And therefore if he hath redeemed all, surely he will saue all, and consequently thee amongst the rest, though thou liue as thou list and follow the lusts of thine owne heart: for thy sinnes and vnbeliefe cannot make his purpose voyde, nor annihilate the worke of thy redemption; nay the more thy sinnes abound, the more his grace will abound also.

§. Sect. 2 For the answering of which temptation, we are to know, The answere to the former temptation. that vniuersall redemption which is the ground and foundation thereof, is an idle dreame of mans braine, which cannot be iu­stified by the word of God which is the touchstone of al truth; neither hath our Sauiour Christ redeemed any other, than those whom hee effectually calleth vnto the sauing knowledge of their redemption, indueth with true faith and vnfained repen­tance, iustifieth, sanctifieth, and lastly saueth, if we respect the purpose of God, and the will of our blessed Sauiour; although indeede the price he gaue for our redemption, was of sufficient value for the sinnes of all the world, if it were applied by a liue­ly faith.

But because this doctrine hath many enemies, Testimonies of Scripture al­ledged against vniuersall re­demption. it is not suf­ficient to propound it vnlesse I proue it: and therefore I will shew first by testimonies of scriptures, and after by strong rea­sons, that our Sauiour Christ hath died for, and by his death re­deemed, those onely whom hee indueth with true faith and vnfained repentance, and not for al the world as they imagine. Matth. 20.28. it is said, that he came into the world to giue his life a ransome for many. Matth. 20.2 and 26.28. and 26.28. that his blood was shed for many for the remission of sinnes. And Esa. 53.11. that Christ should iu­stifie many by bearing their iniquities. So that he hath not gi­uen [Page 280]his life a ransome and shed his blood, and by bearing their iniquities iustified all, but many, that is, part of all. Luk. 2.34. Simeon saith, Luk. 2.34. that Christ was appointed by Gods decree, for the fall and rising againe of many, that is for the fall of many reprobates, and the rising againe of many who are elected, and therefore not for the redemptiō of all. So Christ saith that he layeth downe his life for his sheepe, Ioh. 10.15. and therfore not for wolues and goates, Ioh. 10.15. and 15.14. for his friends, Ioh. 15.14. & therfore not for his wicked enemies; for vs, that is, for the companie of the faithfull be­leeuers, Rom. 8.32.33. and therefore not for the sinagogue of Sathan and wicked vnbeleeuers. Rom. 8.32.33. Matth. 1.21. So Matth. 1.21. he is said to be the Sauiour of his people, and not of aliants and strangers; and to haue giuen himselfe for his Church, Eph. 5.25. Eph. 5.25, and not for those who haue no fellowship in the communion of saints; that he should die for the nation, that is as Iohn saith for al Gods childrē Iewes and Gentils, Ioh. 11.52. Rom. 3.22.25.26. Ioh. 11.52. and therfore not for the wicked, and the children of Sathan. So that Apostle Rom. 3.22. saith that the righteousnes of God (that is, the righteousnes of Iesus Christ imputed vnto vs by God, or the righteousnes of Christ God and man) is manifested vpon all and vnto all that beleeue; and vers. 23. that God hath set forth Christ to be a reconciliation through faith in his blood, and verse 26. That he is the iustifier of him, which is of the faith of Iesus. Where the imputation of Christs righteousnesse, reconciliation with God, and iustifica­tion, is restrained to the beleeuers onely. And to the same pur­pose is that of the Apostle, Heb. 5.9. Heb. 5.9. where Christ is said to be the author of eternall saluation vnto all that obey him, and there­fore not vnto them who continue in their rebellion not obser­uing his will, nor submitting themselues to bee ruled by the scepter of his word.

And as by these places it is apparant, that Christ and his be­nefits are restrained to the faithfull, so also in other places the vnbeleeuers and such as continue in their wickednes, are flatly excluded from the participation of them. Ioh. 3.18. He that be­leeueth in him shall not be condemned, Ioh. 3.18. but he that beleeueth not is condemned alreadie. vers. 36. And vers. 36. He that beleeueth in the sonne hath euerlasting life, and he that obeyeth not the sonne shall not see life, Rom. 2.9. but the wrath of God abideth on him. So Rom. 8.9. If any man haue not the spirit of Christ, the same is not his; and consequent­ly [Page 281]it followeth that if he be not Christs, then Christ and his be­nefits belong not vnto him. 1. Ioh. 3.8. And the Apostle 1. Ioh. 3.8. plaine­ly affirmeth that he who committeth sinne (that is, he who liueth in sinne without repentance) is of the diuell, and that he who is borne of God (that is, regenerate by his spirit) sinneth not, that is, liueth not in his sins, neither committeth them with full con­sent of will. And Paul willeth Timothie to instruct his hearers, 2. Tim. 2.26. that they might come to amendment out of the snare of the diuell; whereby it is manifest that those in whom sinne raineth, are not of Christ but of Sathan, and that notwithstanding Christs death they are still in the snare of the diuell til they come to a­mendment of life; because the blood of Christ is not effectual to free any out of their spirituall bondage, till it be applied vn­to them by a liuely faith.

§. Sect. 3 And thus it appeareth by plaine testimonies, Reasons to proue that re­demption is not vniuersall. that the re­demption wrought by Christ belongeth onely to the faithfull; which also by vertue of Christs death & bloodshed, haue their sinnes and corruptions in some measure mortified; and not vn­to the wicked, who liue and die in their sinnes without repen­tance. Now I will also confirme this truth by strong reasons. First, those who were neuer knowne of Christ (that, is acknow­ledged for his) were neuer redeemed by his precious blood­shed; neither is it probable that the father would giue his wel­beloued sonne, and that the sonne would giue himselfe for the redemption of those, whom in his eternall councell he had de­creed to reiect, or (as all confesse) whom he foresaw should pe­rish: but our Sauiour will professe to the workers of iniquitie that he neuer knew them, Matth. 7.23. Matth. 7.23: and therefore he neuer gaue himselfe for their redemption.

Secondly, for whomseouer Christ hath offered a sacrifice vnto his father, for them also he maketh intercession and is become their aduocate; neither is it probable that Christ would die for those for whome he will not intreate, and that he would offer the sacrifice of his body for those for whom he would not offer the sacrifice of his lips. Besides it was the office of the same high priest to offer sacrifice and to pray for the people, and consequently of our Sauiour Christ, 1. Ioh. 2.1.2. as appeareth 1. Ioh. 2.1.2. where he is said as well to be our aduocate, as the propiciatory sacrifice for our sinnes: and the Apostle Paul Rom. 8.35. saith, Rom. 8.35. [Page 282]that as Christ died for vs, so he maketh intercession for vs; but our Sauiour Christ flatly excludeth, from all participation of the fruite of his intercession, all those who are of the world, that is, Ioh. 17.9. all meere worldlings. Ioh. 17.9. I pray not for the world but for them which thou hast giuen me; and the Apostle saith, that as he perfectly saueth, Heb. 7.25. so also he maketh intercession for those who come vnto God by him, that is, true beleeuers onely: and therefore for them alone he hath offered himselfe, a sacrifice vnto his father.

Thirdly, Christ hath died for those alone in whom he hath attained vnto the end of his death; for whatsoeuer attaineth not his end is done in vaine, which argueth want of wisedome, or power, in the agent and efficient, neither of which without blasphemie can be ascribed vnto Christ, who is in both infinit: but the end of Christs death (that is, the eternall saluation of those for whom he died) is attained vnto onely in the elect and faithfull; Mark. 16.16. Ioh. 3.36. for as it is Mark. 16.16. He that shall beleeue, shall be sa­ued; but he that will not beleeue, shall be damned. And Ioh. 3.36. He that beleeueth in the sonne hath euerlasting life, and he that obeyeth not the sonne shall not see life, but the wrath of God abideth on him: And therefore, Christ hath died for those alone, who beleeue and bring forth the fruites of their faith in obedience, and not for the vnbeleeuers and disobedient.

Forthly, if all were redeemed by the death of Christ, then should they also be saued: for what should hinder them from saluation, who are redeemed, seeing they haue receiued the pardon and remission of their sinnes, as appeareth Ephes. 1.7. In whom we haue redemption through his blood, Eph. 1.7. Col. 1.14. euen the remission of our sinnes. Col. 1.14. And consequently whosoeuer are re­deemed are iustified, and also heires of eternall blessednes; for blessed are those whose iniquitie is forgiuen, Psal. 32.1. and whose sinne is couered, as it is Psal. 32.1. Seeing also Christ who hath redeemed vs, is stronger than Sathan and all the power of hell, and there­fore al their spiritual enemies conioyned together, cānot pluck those whom he hath redeemed out of his hand violently and against his will, neither can we with any probable shew of reason imagine that he would willingly lose those whom he hath redeemed with the inestimable price of himselfe, neither will it stand with the iustice of God to impute the sinnes of [Page 283]any to their condemnation, for which Christ hath fully satis­fied, nor to exact that debt againe which hee hath paid: and therefore if Christ had died for all, God in his iustice could not chuse but saue all: and Christ might well say to his father, to what purpose haue I died if thou destroyest those whom I haue saued? what profit is in my bloud, if thou condemnest those whom I haue redeemed?

Lastly, if hee died and by his death redeemed all; then also he died for and redeemed the Pagans, Turkes, Atheists and E­picures, who were out of the Church and couenant of grace; and so iustification, redemption and saluation should be out of the Church, and be extended to those whom God neuer recei­ued into his couenant; which is quite contrarie to the whole course of the scriptures, where it is said, that all who are saued are also added vnto the Church, Act. 2.47. and that Christ hath giuen himselfe onely for his Church, Act. 2.47. Eph. 5.25. Eph. 5.25. Yea if Christ died for all, and by his death redeemed them, then it must necessa­rily follow that hee had redeemed euen those damned soules who were in hell before his comming, which is most absurd to be imagined; for if they were redeemed, how did they againe fall into condemnation, seeing they being once become Christs can neuer perish, neither is any able to pull them out of his hands, as it is Ioh. 10.28.

§. Sect. 4 But against this it is obiected, In what sense Christ is said to haue died for all men. 1. Tim. 2.6. Heb. 2.9. 1. Ioh. 2, 2. that in the scriptures Christ is said to haue died and to haue giuen himselfe a ransome for all men. 1. Tim. 2.6. Who gaue himselfe a ransome for all men. And Heb. 2.9. he is said to haue tasted death for all men; and 1. Ioh. 2.2. he is said to be a reconciliation for the sinnes of the whole world. To which I answere; first, that these speeches are not to be vnderstood of all and singular men, but of all the faithfull which are gathered out of the whole world; for the drift of the Apostles is to shew that our Sauiour Christ died not onely for the beleeuing Iewes, but for the Gentils also, of what coun­trie, nation or condition soeuer they were. And so these gene­rall speeches are expounded Ioh. 11.52. where our Sauiour Christ is said to haue died, not onely for the Iewish nation, Ioh. 11.52. but that also he might gather together in one, the children of God which were scattered. So also hee is said Reu. 5.9, Reuel. 5.9. to haue redee­med vs (that is all the faithfull) vnto God by his bloud, out of euery [Page 284]Sathans temptations grounded vpon the doctrine of &c. kinred, tongue, people and nation: and Galat. 3.26. that all are the sonnes of God by faith in Christ Iesus; and vers. 28. Gal. 3.26.28. That there is neither Iew nor Grecian, bond, nor free, male nor female, but all are one in Christ Iesus. So that these places are not to be vnder­stood of all and singular men, but of al beleeuers, of what na­tion or condition soeuer they be. For all the promises and be­nefits promised in the Gospel, which is the couenant of grace, are to be restrained to the condition of the couenant, be they neuer so generall and vniuersall; and this condition is some­times expressed and sometimes vnderstood, but neuer exclu­ded. So Ioh. 3.16. Ioh. 3.16. So God loued the world, that he hath giuen his onely begotten sonne, that whosoeuer beleeueth in him should not pe­rish, but haue life euerlasting. Rom. 3.22. it is said, Rom. 3.22. that the righte­ousnesse of God by faith in Iesus Christ, is giuen to all that beleeue. So Gal. 3.22. Gal. 3.22. The scripture hath concluded all vnder sin, that the promise by the faith of Iesus Christ should, be giuen to them that beleeue. Act. 10.43. As also Act. 10.43.

Secondly I answere, that Christ in some sense may be truly said to haue died for all the world, namely in respect of the sufficiencie of his death, though not in respect of the efficacie; for by his death hee paid a sufficient price for the sinnes of all the world, and a full ransome for all mankinde, if all would or could applie his merits and obedience vnto themselues by a liuely faith; but in respect of Gods counsaile, Christs wil, and the euent, his death was not effectuall for the redemption of all, but the faithful only. Euen as a soueraigne salue, may haue sufficient vertue in it selfe to cure innumerable wounds and sores, but yet it is effectuall for the healing of those onely to which it is applied; so the precious baulme of Christs bloud, is of sufficient vertue to heale the wounds of all sinners whatsoe­uer, but notwithstanding it is effectuall to those only, to whom it is applied by a true and liuely faith.

§. Sect. 5 But it is further vrged that it is plainly said in the scriptures, The former ob­iection vrged and answered. Mar. 1.5. that hee died for all without exception. I answere, that it is an vsuall thing in Gods word, to put this word (all) for many, or for all those which are of one kinde. So it is said Mar. 1.5. that all the countrey of Iudea and they of Ierusalem, went out vnto Iohn the Baptist and were baptized of him; that is, not euery man without exception, but great multitudes. So it is said Mat. 4.23. [Page 285]that our Sauiour Christ healed euery disease and sicknesse amongst the people, that is, many that were diseased, Matth. 4.23. or diseases of all kindes. And Act. 10.38. it is said, Act. 10.38. that Christ healed all that were oppressed by the diuell, that is, very many, for otherwise great numbers oppressed of the diuell neuer came into our Sauiours presence. Thus also it is said ver. 12. that there was in the sheete which Peter saw in his vision ( [...]) all fourefooted beasts, that is, beasts of all kinds. And thus somtimes, by all, we are to vnderstand all the elect and them onely, and sometimes all the reprobate and them alone. In the first sense are these places to bee vnderstood. Ioh. 12.32. our Sauiour saith, that af­ter he is crucified he will draw all men vnto him, that is, Ioh. 12.32. all the faithfull and elect, for they only are conuerted vnto God and drawne vnto Christ. So it is said Esa. 54.13. that al shall be taught of God. And Iere. 31.34. Esa. 54.13. Iere. 31.34. Ioel. 2.28. that all shall know him from the least to the greatest. And Ioel 2.28. the Lord saith, that in the latter times he will powre out his spirit vpon all flesh; which places cannot be vn­derstood of the reprobates and wicked, but of all Gods elect and faithfull. Sometimes also we are hereby to vnderstand all the reprobate and wicked. So Phil. 2.21. the Apostle saith, that all seeke their owne, and not that which is Iesus Christs, that is, Phil. 2.21. all worldlings and wicked men. And Ioh. 3.32. the Baptist saith, that no man hath receiued Christs testimonie, that is, Ioh. 3.32. none of the wicked and reprobate, for all the faithfull and elect receiue it and beleeue. By all which places it is euident that this word (all) sometime signifieth many, and sometime all of one kind; and therefore in those places where it is said that Christ hath died for al men, we may vnderstand it of many, as it is expoun­ded Matth. 26.28. or of all the faithfull, Matth. 26.28. as in many places it is restrained.

Secondly, it is obiected that Christ died euen for the wicked and damned; for it is said that some shall denie the Lord who hath bought them, 2. Pet. 2.1. chap. 1.2.9. 2. Pet. 2.1. that some who are purged after­wards become blind and forgetfull, 2. Pet. 1.9. that he may be destroyed for whom Christ died, Rom. 14.15. Rom. 14.15. Heb. 10.29. that they who are sanctified may count the bloud of the Testament an vnholie thing and tread it vnder their feete, Heb. 10.29. To which I an­swere, that these and such like places are to be vnderstood of men, not as they are in truth and in Gods sight, but as they are [Page 286]in outward shew, profession, and in the estimation of men, who according to the rule of charitie iudge the best, when they see not euident reason to the contrarie; or it may bee vnderstood of hypocrites as they are in their owne opinion, or according to their vaine boasting; and so those that are in shew, or in their owne opinion redeemed by Christs death, may bee re­probates and condemned, but not any who are redeemed in truth. Secondly, those hypocrites that are in the outward vi­sible Church are said to be redeemed, in respect that they are numbred for a time amongst the faithfull, till they bewray their hypocrisie, and depart from the communion and fellow­ship which they haue outwardly with the Saints, though they are not in truth redeemed, vnlesse they be of the Church and members of Christs bodie.

§. Sect. 6 Lastly, it is obiected that as in Adam all die, euen so in Christ shall all be made aliue, That al are not redeemed by Christ, who pe­rished in A­dam. 1. Cor. 15.22. as the Apostle speaketh 1. Cor. 15.22. but all died in Adam, and therefore all are made aliue in Christ. I answere, that the Apostle here vnderstandeth all the faithfull, of whose resurrection he here disputeth; and it is as much as if he had said, as al the faithfull died in Adam, so al shall be made aliue in Christ: or though it bee vnderstood of all, that they died in Adam, yet it prooueth not that all are redeemed by Christ, for then the sense is thus much; as Adam deriued death vnto all his, by natural propagation, so Christ hath deriued life to all his by grace: and this appeareth in the verse following, where hee saith, that first Christ rose, and afterwards they that are of Christ shall rise at his comming: now they onely are Christs who are led by his spirit, and therefore they who haue not their part in the first resurrection, whereby being sanctified they rise againe, from the death of sinne to newnesse of life, shall not haue their part of the second resurrection, whereby they rise to inherite those ioyes which Christ hath purchased for them.

But it may bee further vrged, that if all doe not liue in Christ who died in Adam, Adams sinne shall bee of more force than Christs death and satisfaction, and Adam shall be more strong to destroy than Christ to saue. I answere, that their power and strength is not to bee measured by the number of those who are destroyed and saued; but according to the manner where­by [Page 287]they were destroyed and saued, or according to the vertue and force required to sauing and destroying; for it is far more easie to hurt many than to helpe a few, to kil a multitude than to restore one to life; for euen bruite beasts can kill and de­stroy, but neither man, angel, nor other creature can giue life saue God alone; and so it was no hard matter for Adam to plunge al mankind into the gulfe of perdition, but to saue and deliuer vs out of this wretched estate, neither he nor any other could perfourme saue Christ alone: and therefore though our Sauiour had freed and restored to life but only one, and Adam by his sinne destroyed all, yet Christs death was stronger and of more vertue in sauing, than Adams sinne in destroying. Se­condly I answere, that Christs death is as sufficient for the re­demption of all the world, as Adams sinne for their condem­nation, in respect of the infinite value and price thereof; if, as Adams sinne was deriued vnto all by naturall propagation, so Christs death and merits were applied vnto them by faith; for there is no want of vertue in this precious salue to heale, but the cause why it healeth not, is because it is reiected and cast a­way through incredulitie. Thirdly, Christs death is of far more vertue and force than Adams sinne, in that it bringeth vnto vs farre better things than we lost in Adam; for we lost by Adam but earthly benefits, but wee haue deriued vnto vs by Christ heauenly glorie and euerlasting happinesse; Adam cast vs out of the possession of the earthly paradize, but Christ giues vs possession of the heauenly Ierusalem; Adam made vs of the seruants of God the bondslaues of Sathan, but Christ made vs of the bondslaues of Sathan, the sonnes of God and heires of his kingdome.

CHAP. XV. That all who are redeemed are also sanctified.

§. Sect. 1 ANd thus I haue taken away the ground of Sathans first temptations, Sathans temp­tation to per­swade men to all licentious­nesse. whereby hee mooueth carnall men securely to continue in their sinnes, because Christ hath redeemed and will saue the wicked as well as the godly, by prouing that Christ hath redeemed the faithfull onely.

The second temptation which he vseth to the same purpose, he thus frameth; Christ hath redeemed all, at least who be­leeue in him, be their sinnes neuer so many and grieuous: and therefore thou maist continue in thy sinnes with pleasure and delight, and satisfie the lusts of thine owne flesh; only beleeue and thou shalt be saued, for Christ requireth no other condi­tion. Neither is there any other end of Christs comming, but that he should by his suffring take away thy sinnes; and there­fore why shouldest thou vexe and torment thy selfe, in embra­cing bitter mortification and newnesse of life, and in shunning thy sweete and pleasing sinnes, seeing Christ redeemeth the greatest sinners as well as the least?

The answere. To this we are to answere, that there are no sins so innume­rable in multitude, and so hainous in their qualitie and nature, which will exclude vs from the benefit of our redemption wrought by Christ, so we applie his death and merits vnto vs, by a true and liuely faith: but yet notwithstanding, this can be no encouragement for any to continue in their sinnes; for first, we are to know, that none haue part in this redēption wrought by Christ, but those onely who are made partakers thereof by a true and liuely faith; which is neuer separated from the fruites thereof, true repentance and holinesse of life; neither is it pos­sible that any should bee assured of Gods loue, but this assu­rance will make them to loue God againe, and this loue will worke in their hearts a zeale of his glorie, and a care to glorifie his name, by causing the light of their godly liues to shine be­fore men; it is not possible that any who truly beleeue that that they are redeemed with the precious bloud of Christ, should not highly esteeme and bee exceedingly thankfull to Christ for this inestimable benefit, which none can doe who tread the bloud of Christ vnder their feete, and voluntarily cast themselues into the bondage of sinne, out of which we are re­deemed with so precious a price, and so scorne this benefit and despite our Sauiour who hath bestowed it; it cannot bee that any should bee so foolish as to sell their soules vnto sinne for euery vaine pleasure and trifling commoditie, if they bee assured that Christ redeemed them with the price of his pre­cious bloud, which was of more value than many worlds; and therefore whosoeuer make no conscience of sinne haue no [Page 289]true faith, and consequently the worke of our redemption wrought by Christ, doth not appertaine vnto them.

§. Sect. 2 Secondly, That whom Christ redee­meth those he sanctifieth. whomsoeuer Christ redeemeth with his bloud, those hee sanctifieth with his spirit; and in whomsoeuer his death is effectuall for the taking away of the guilt and punish­ment of sinne, in them it is effectuall for the mortifying of their corruptions and the sinne it selfe; for, being the members of Christ, Rom. 6.5.6. we are grafted with him into the similitude of his death and resurrection, and our old man is crucified with him, that the body of sinne might be destroyed, that hencefoorth we should not serue sin, as it is Rom. 6.5.6. And as our Sauiour Christ is our wisedom, righ­teousnesse and redemption, so hee is our sanctification also, 1. Cor. 1.30. as it is 1. Cor. 1.30. So that whomsoeuer he redeemeth and iustifieth, those also he sanctifieth, as it may further appeare by many & euident testimonies. Tit. 2.14. he is said to haue giuen himselfe for vs, that he might redeeme vs from all iniquitie, Tit. 2.14. and purge vs to be a peculiar people vnto himselfe zealous of good workes. Luk. 1.74.75. the Lord bindeth it with an oath, Luk. 1.74.75. that whomsoeuer hee re­deemeth out of the hands of their spirituall enemies, they shall wor­ship him in holinesse and righteousnesse all the daies of their life. 1. Pet. 2.24. the Apostle saith, 1. Pet. 2.24. that our Sauiour bare our sinnes in his bodie on the tree, that we being deliuered from sinne should liue in righteousnesse. Rom. 6.18. And Paul sheweth Rom. 6.18. that as soone as we are freed from the bondage of sinne, we are made the sernants of righteousnesse. So Heb. 9.14. it is said, Heb. 9.14. that the bloud of Christ doth purge our consciences from dead workes, that we may serue the liuing God; neither are we onely iustified, but also sanctified by the offring of the bodie of Christ once made, Heb. 10.10.14▪ as it is chap. 10. ver. 10.14. and as hee is appointed of God to be a prince and Sauiour to giue remission of sinnes, so also to giue repentance, as appeareth Act. 5.31. So the Apostle saith, Act. 5.31. that Christ gaue himselfe for his Church, not that it might continue still in pol­lution and the filthinesse of sinne, Eph. 5.25.26. but that he might sanctifie it and cleanse it by the washing of water through the word, Eph. 5.25.26. If therefore wee walke in the light as hee is in the light, then his bloud purgeth vs from all our sinnes, 1. Ioh. 1.7. 1. Ioh. 1.7. If we are sprinkled in our hearts from an euill conscience, then we may draw neere with a true heart in assurance of faith, Heb. 10.22. Heb. 10.22. But if wee continue in our sinnes without repentance, [Page 290]and commit them with delight and greedinesse, then let vs brag as much as we will that wee are redeemed by Christ, yet wee are still in the bondage of the diuell; 1. Ioh. 3.8. for Christ appeared not onely to free vs out of his captiuitie, but also that he might loose the workes of the diuell, as appeareth 1. Ioh. 3.8. He hath re­deemed vs out of the thraldome of Sathan, that wee might be­come his owne seruants, whom he wil rule and gouerne by his word and spirit; and therfore if we haue not this spirit to leade vs, Rom. 8.9. we are none of his, as it is Rom. 8.9. if we wil not submit our selues to the scepter of his word, we are none of his subiects, but continue still the seruants of sinne and Sathan. Seeing then it is manifest by Gods word, that whosoeuer are redeemed are also sanctified, and whomsoeuer Christ hath washed with his bloud, from the guilt and punishment of sinne, he doth also purge and cleanse them by vertue of the same bloud, from the sinnes and corruptions themselues; and seeing he hath redee­med vs out of the hands of our spirituall enemies, to the end we should become his seruants, worshipping him in holinesse and righteousnesse all the daies of our life: let vs neuer bee per­swaded by Sathans temptations, foolishly to imagine that wee may the more securely liue in our sinnes, because Christ Iesus hath paid a sufficient price of our redemption: for, first, what horrible ingratitude is this vnto God, to take occasion by this inestimable benefit the more to offend him? what a blasphe­mous imagination is this against Iesus Christ, to thinke that he came into the world, to be a bolster whereupon we may more securely sleepe in sinne; and that he shed his precious bloud to purchase libertie for vs, that we may liue in all wickednes; that hee reconciled vs vnto his father by his death that wee might the more freely offend him; that hee hath redeemed vs out of the bondage of Sathan, that wee may more diligently serue him; that hee hath with his bloud washed vs from the filth of sin, that we may more securely wallow in this stinking puddle againe? for, what were this but to make Christ another Sisiphus, who assoone as he hath ended his labor is new to begin again? what is it but euery day to crucifie the Lord of life afresh, and to tread his precious bloud vnder our feet as an vnholy thing? what is it but to contemne and basely to esteeme of, the inesti­mable price of our redemption, if wee will not sticke to sell [Page 291]againe our soules vnto sin, for euery beastly pleasure and base commoditie, which Christ hath purchased at so high a rate? Secondly as hereby we shall shew horrible ingratitude against God & our Sauiour Christ, so also shall we be most iniurious to our own soules, seeing we can neuer attaine vnto any true assu­rance of our redemption, till we finde our selues freed in some measure from the power of sin, & sanctified by Gods spirit, for the Lord who is truth it self hath said it, & if this be not enough he hath solemnly sworne it, y ^t all those whō he hath redeemed out of the hands of their spirituall enemies, shall worship and serue him in holines and righteousnes all the daies of their life; and therefore as well may God speake, nay sweare an vntruth, as those may be redeemed who liue in their sinnes, destitute of all holines towards God, and righteousnes towards their neighbour.

§ Sect. 3 Thirdly, A twofold end of our redemp­tion, Gods glory and our happi­nesse. we are to consider that the Lord hath redeemed vs to a twofold end: the first and principall is his owne glorie, the second which is subordinate vnto the other, is our saluation and euerlasting happines: both which concurre in all those, to whom the redemption of Christ is made effectuall. Now God is not glorified by redeeming such as continue in their rebel­lion towards him, and will not by any meanes leaue the seruice of sin and Sathan, but rather in shewing his iustice and power, in punishing their sinnes which they commit with greedines: but he is glorified when hee mercifully deliuereth repentant sinners, out of the bondage of sinne and Sathan, who are wea­rie of their captiuitie, and desire nothing more then freedome, that they may in the rest of their liues serue him their redeemer in the duties of holines and righteousnes. And therefore they who liue in their sinnes without repentance, continuing still traytors to God & seruants of Sathan, can haue no assurance of their redemption; for the Lord hath therefore bought vs, 1. Cor. 6.20. with a price that we should glorifie him both in our bodies and soules: and therfore those who in sted of letting their lights of holines and righteousnes shine cleerly before men, y ^t their heauenly father may be glorified, doe nothing els but dishonor him by their sins and wicked conuersation, shew plainely that the redemp­tion wrought by Christ doth not as yet appertaine vnto them.

§. Sect. 4 Fourthly, Three degrees of our redemp­tion which al­waies concurre. we are to know that the worke of our redemption wrought by Christ, consisteth of three parts or degrees; for [Page 292]first Christ redeemed vs by paying the price of our redemp­tion, and thus he is said in the Scriptures to haue redeemed vs with his blood. Secondly, he redeemeth vs when as he appli­eth this benefit of our redemption vnto vs in particular, and doth thereby free and deliuer vs from the diuell sin and death, so as we are no longer in their bondage subiect to their power and gouernment, although we be continually assaulted and often foyled by them; thirdly, he redeemeth vs when as he perfectly freeth vs, not onely from the power and gouernment, but also from the assaults and molestations of all our spirituall enemies, and giueth vs eternall peace in his kingdome. The first was wrought immediatly by himselfe, when as he paied a sufficient price for our redemption, and thereby fully satisfied his fathers iustice; the second he worketh by his owne spirit, whereby he doth dispell out of our minds and hearts the darke mists of ignorance and infidelitie, and by the glorious light thereof doth illuminate our vnderstandings, with the beames of true knowledge and a liuely faith, so that we know acknow­ledge and beleeue that Christ is our sauiour and redeemer, and are assured that he hath freed vs from the bondage of our spi­rituall enemies: after which assurance hee begetteth in vs an earnest desire, of beeing more and more freed from them actu­ally, and an holy indeauour of withstanding all their assaults and temptations, whereby they labour againe to bring vs into their captiuitie, and withall enableth vs with some measure of strength, to withstand and ouercome them; and reneweth and confirmeth this strength receiued, when in the conflict of temptation we are weakned, and haue receiued the foyle, that we may rise vp againe and afresh maintaine the fight. Lastly, our Sauiour Christ redeemeth vs, when as he perfectly freeth and deliuereth vs from our spirituall enemies at his second comming, when as we shall not onely not be ouercome nor foyled of them, but also not so much as once assaulted. And of this redemption our Sauiour speaketh Luk. 21.28. Luk. 21.28. When (saith he) these things begin to come to passe, then looke vp & lift vp your heads; for your redemption draweth neere. And these are the three degrees of our redemptiō, which alwaies follow one another, for, for whomsoeuer Christ hath giuen himselfe as the price of their redemption, to those also hee giueth his holy spirit, [Page 293]which doth illuminate the eyes of their vnderstanding blinded with ignorance, and sanctifieth their will and affections, wor­king in them a desire and holy indeauour of seruing the Lord in holines and righteousnes, and of withstanding the tempta­tions of the flesh, the world and the diuell. And whomsoeuer he thus redeemeth out of the power and gouernment of their spirituall enemies, those he will perfectly redeeme and deliuer from all their malicious attempts, and giue them the eternall peace of his kingdome. But those who haue not their part in the second degree, that is, those who continue in their blind ig­norance, and in the naturall pollution of their will and affecti­ons, willingly subiecting themselues to the seruice of sinne and Sathan, and stubbornly withdrawing their stiffe neckes out of the yoke of holy obedience vnto Gods commaundements; they can neuer haue any assurance that Christ hath redeemed them by paying the price of his blood, nor will deliuer them at his second comming out of the bondage of Sathan, in which they haue liued all their life time, with pleasure and delight; for, whomsoeuer hee ransometh with the price of his blood, those he freeth out of the gouernment of their spirituall ene­mies, sinne, death, and the diuell; and therefore they that still liue in sinne, as our Sauiour saith Ioh. 8.34, Ioh. 8.34. 1. Ioh. 3.8. Rom. 6.16. yea the seruants of Sathan also, as the Apostle teacheth, 1. Ioh. 3.8. For their ser­uants we are to whom we obey, whether it be of sinne vnto death, or of obedience vnto righteousnes, as it is Rom. 6.16: and those who still remaine in the seruice and slauerie of sinne and sathan, haue no part in the first redemption, wrought by the shedding of his blood, nor shall haue any part in the last redemption, at his second comming to iudgement.

§. Sect. 5 Lastly, That Christ hath redeemed the whole man. we are to know that Christ hath redeemed the whole man, body, and soule, and hath freed and deliuered euery part and facultie of them, out of the bondage of our spirituall ene­mies, that all and euery of them may performe seruice vnto God. For example, our vnderstandings were captiued in the darke prison of ignorance and blindnes, and appeareth Ephes. 4.17.18: but our Sauiour Christ redeemed vs, Eph. 4.17.18. and hath dispel­led these mists of darkenes with the preaching of the Gospell, which like a glorious sunshine hath appeared vnto vs, and by [Page 294]the operation of his holy spirit, he hath caused the scales of ig­norance to fall from the eyes of our vnderstanding, so that we can see the misterie of our redemption, and worke of our salua­tion wrought by him, Luk. 1.77.78. as it is Luk. 1.77.78.79. Our wils which were so inthralled that wee could not so much as desire any thing pleasing and acceptable vnto God, Phil. 2.13. hath our Sauiour redeemed and freed out of this spirituall bondage, and by the good motions of his holy spirit doth so rule and incline them, that to will is present with vs, and we are delighted in the law of God concerning the innerman; as the Apostle speaketh of himselfe Rom. 7.18.22. Rom. 7.18.22. And though the law of our members and corruptions of the flesh, doe rebell against the law of our minde, leading vs captiue to the law of sinne, yet doe we abhorre this sinne, and earnestly desire to be freed from it, and to serue the Lord in holines and righteous­nes, indeauoring and striuing to mortifie the flesh and the cor­ruptions thereof, and to rise againe to newnes of life. Our af­fections also were wholy corrupted and disordered, so that we hated God, and loued the world, feared man, and not the Lord, trusted vpon the inferior meanes, neuer regarding the foun­taine of all goodnes; in a word wee were giuen ouer to our owne harts lusts, Rom. 1.24.26. and vnto vile affections, as it is Rom. 1.24.26: but by the redemption wrought by Christ becomming his, and being quickned and strengthened by his holy spirit, wee haue crucified the flesh with the affections and lusts thereof, Gal. 5.24. as the Apostle speaketh, Gal. 5.24. Lastly, the members of our bo­die were seruants to vncleanes and iniquitie, to commit iniquitie, Rom. 6.19. Rom. 6.19. our eyes full of adulterie, our tongues forges of lies, our feete swift to shed blood: but our Sauiour Christ re­deeming vs hath deliuered our bodies also from the thraldome of sinne and Sathan, so as though sinne dwell, yet it shall no longer raigne in our mortall bodies, Rom. 6.12. that we should obey the lusts thereof, as appeareth Rom. 6.12. In a word, both body and soule were in miserable captiuitie to our spirituall enemies: but our Sauiour hath bought vs with a price, 1. Cor. 6.20. to the end we may glorifie God in our bodies and in our spirits, for they are Gods, as it is 1. Cor 6.20. And hath redeemed vs not with corruptible things, as siluer and gold, from our vaine couersation, 1. Pet. 1.18.19. but with his owne most pre­cious blood, as Peter teacheth vs 1. Pet. 1.18.19.

If therefore we are redeemed by Christ, then our blind vn­derstandings are inlightened by the preaching of the Gospell, and we freed from our former ignorance: our willes which were rebellious are inclined to obedience, so as we earnestly desire to leaue our sinnes, and to serue the Lord in the duties of sanctification, and haue an endeauor of mortifying our sins, and rising againe to newnes of life; our affections also are pur­ged from their corruptions, so that we loue, feare, trust in, hope, and expect all good from him, who is the fountaine of all goodnes; our bodies which were giuen as seruants vnto sinne, are now become the seruants of righteousnes vnto holines; Rom. 6.29. vers. 22. In a word both in bodie and soule we are freed from sinne, and made ser­uants vnto God. But if our vnderstandings are still blinde and ignorant, our willes backward to imbrace any goodnes, and most prone vnto all euill, our affections as corrupt as euer they were, and our bodies the readie instruments to act all sinne and wickednes, then haue we as yet no fruite of the redemption wrought by Christ, for it is not a titularie but a powerfull re­demption, which indeed and truth deliuereth vs, euen in this life, from our spirituall enemies: so that though they may as­sault, and grieuously vexe vs, yet they shall neuer gouerne and raigne ouer vs; and therefore whosoeuer feele not the redemp­tion wrought by Christ, powerfull in this life to free them in some measure, from the rule and iurisdiction of sinne, Sathan, the world and the flesh, shall neuer finde it fruitfull and effectu­all to free and deliuer them, from condemnation hell and de­struction in the life to come.

CHAP. XVI. Of those temptations which Sathan vseth against the faithfull concerning their redemption.

§. Sect. 1 ANd thus much concerning those temptations which Sathan suggesteth into mens mindes to nourish in them carnall securitie: That it is not repugnant to Gods iustice to punish Christ for vs. now we are to consider of those which he vseth to moue men to doubting and desperation. First therefore he ob­iecteth that it is a thing vnreasonable, and vtterly repugnant to Gods iustice, that Christ who was innocent should be puni­shed [Page 296]for vs who are guiltie, that we should deserue the blame, and he suffereth the stripes, that the righteous should be con­demned, and the wicked acquitted, that wee who like bar­rabas were cruell murtherers and wicked sinners should be let lose, and the immaculate lambe of God in whom there was no fault should be deliuered vp to be crucified; for what were this but to make the iust God like vniust Pilate? what were this but to deny his owne word, hauing said that the righteous should liue in his righteousnes, Ezech. 18.20. and the sinner die in his iniqui­tie? To which I answere, first, that it would not indeede haue stoode with Gods iustice, to haue punished Christ as he was innocent and righteous, nor to haue acquitted and absolued vs who were vnrighteous and wicked; but he punished Christ in respect that he had taken vpon him the sins of all the faithfull, and absolueth vs as we are freed from our sins, & clothed with his righteousnes and obedience. He punished Christ, not as he was most iust and free from sin, but as he was our suretie who had taken vpon him to discharge our debt, and to satiffie for our sinnes; and thus the creditor may iustly require his debt of the suretie though in respect of himselfe he owed him no­thing, and thus he may, nay ought to release the principall, when the suretie hath allreadie discharged the debt. Secondly I answere that it had bin iniustice in God, if he had forced our Sauiour Christ, who was iust and innocent, to vndergoe the pu­nishments which were due vnto vs, who were malefactors and offenders; for this were to condemne the righteous, and to iustifie the wicked: but our Sauiour Christ of his owne free accord, did voluntarily offer himselfe to stand in our place, and to discharge that debt which we owed, and to make satissacti­on to his father, by suffering that punishment which wee had deserued. Ioh. 10.18. And this apeareth, Ioh. 10.18. where our Sauiour saith, that no man tooke his life from him, but that hee laied it downe of himselfe. And the Apostle telleth vs that he humbled himselfe, Phil. 2.8. and became obedient vnto death, Phil. 2.8. In which re­spect, his death is called a sacrifice or free oblation, which he voluntarily offered vnto his father, Heb. 9.14: Heb. 9.14. and therefore the Lord might iustly take that which Christ freely gaue, nay it had been crueltie and iniustice if he should haue refused, the paiment of such a sufficient suretie, when he voluntarily offered [Page 297]it for our discharge, choosing rather still to haue kept vs in pri­son, bound in the chaines of euerlasting death. Lastly, there might haue been some shew of rigor and iniustice, if Christ the innocent had been ouerwhelmed, in suffering the punishments which were due vnto vs, who were the offendors; but being not onely man which suffered but God also, and therefore of infinit power and maiestie, he was able to pay our great debt, and yet is neuer the poorer; to suffer death and ouercome it by suffering: and by yeelding a while to the malice of our spi­rituall enemies, he finally vanquished and gloriously triumph­ed ouer them all; and therefore it was not iniustice in God to suffer our Sauiour Christ, to vndergoe that which he was sure to ouercome; but vnspeakable mercie towards vs, in sending his sonne to pay that debt which we could neuer haue discharged, and to suffer punishments for a time, which otherwise wee should haue endured for euer.

By this then it appeareth, that God might iustly receiue the price of our redemption, which Christ freely offered. But see­ing by the lawes of redemption there is required, not onely that the redeemer pay a price or ransome, but also that he haue right to that which he doth redeeme, it may be demaunded what right our Sauiour had ouer vs, that hee should pay this price for vs. I answere, that as our Sauiour Christ consisteth of two natures, so also he had a twofold right vnto vs; for as he was God, he had the right of proprietie, & was our true owner; he was our Lord and therefore had right to redeeme his owne seruants; he was our King, and therefore had right to redeeme vs who were his subiects; yea he was our creator, and therefore he had more right then any Lord or King to redeeme vs who were his creaturs; as he was a man he was our kinseman, flesh of our flesh, and bone of our bone; yea he was our brother, as it is Heb. 2.11.12. and Ioh. 20.17; Heb. 2.11 12. Ioh. 20.17. Leuit. 25.25. and therefore had also the right of propinquitie, which was required by the law of re­demption. Leuit. 25.25.

§. Sect. 2 Secondly, That Christ hath offered a sufficient price for our redemp­tion. Sathan may obiect that the death of Christ is not a sufficient price for our redemption; for how could the death of one, be a sufficient satisfaction for the sinne of al the faithful, seeing euery one by their innumerable sinnes, had deserued in­numerable deaths? and how could the temporary and short [Page 298]punishment which Christ indured, Act. 20.28. free vs all that beleeue from the euerlasting punishments of hell fire, seeing the iustice of God requireth that there should be some proportiō, between the punishment which we deserued, and the satisfaction which Christ made and offred? I answere, that Christ who suffered for vs, was not man only but God also; in which respect it is said, that God purchased his Church with his blood; not that God hath blood, but because he that shed his blood, was not onely man but also God; and therefore his short sufferings were of more worth, vertue and valew, than the euerlasting suffrings of al the world; for they should euer haue suffred, but could therby neuer haue satisfied, because our sins deserued infinite punish­ments, in that we had by them offended the infinit iustice and maiesty of God; which because finit creatures could not beare, Gods iustice required that they should be infinit in time and euerlasting, seeing they could not be infinite in measure; but the suffrings of Christ, though short in time, yet were they infi­nit in valew, worth and merit, because he was not man alone, but God also, and therfore at once he put away sin by the sacri­fice of himself, Heb. 9.26. & by his one oblation he took away the sins of many, as it is Heb. 9.26, 28. As therefore: Adams sinne, which in it selfe was finit, as proceeding from a finit creature, notwithstanding deserued infinit punishment, because God whom by his sin he offended was infinit; so contrariwise Christs suffrings were but of short continuance in respect of time, but yet of infinit merit and worth, because he that suffered was not man alone, but al­so God, and therefore infinite.

§. Sect. 3 Lastly, That Christs death and me­rits belong to euery particu­lar beleeuer. the tempter will obiect that Christs death and me­rits, though they be in themselues a sufficient price for our re­demption, yet they do not belong vnto vs, neither wil be effec­tuall for our saluation. Let it be graunted (will he say) that the death and merits of Christ are sufficient for the saluation of all: yet what comfort canst thou receiue hereby, seeing thou canst haue no assurance that they belong vnto thee, or will be effec­tuall for thy redemption? for either he hath redeemed all or but some only; if all, then some who are redeemed may perish notwithstanding, seeing the scriptures shew that the greater part of the world are the children of destruction, and it is not vnlikely but that thou art in the greatest number. But if he haue [Page 299]redeemed some only, how canst thou conclude that thou art one of these whom he hath redeemed, seeing out of mere par­ticular propositions thou canst not inferre any sound conse­quence? For example, if thou dost thus conclude, some men are redeemed by Christ, but I am a man, therefore I am redeemed: thou mightest as wel reason thus, some men are kings, but I am a man, therefore I am a king. To this wee must answere, that though Christ hath only redeemed some, yet wee may after a more sound manner conclude that we are in this number, not vsing the helpe of sathans absurd fallacions; but inferring our conclusion out of generall propositions grounded vpon Gods word after this manner; whosoeuer beleeue in Christ, those he hath redeemed and will saue; for this is the voyce and promise of Christ in the Gospell: but I (may euery faithfull man say) doe truely beleeue in Christ: and therefore I am redeemed and shall eternally be saued.

§ Sect. 4 But against this particular application of Christ & his merits vnto vs, the tempter vrgeth diuers obiections; first, Sathans temp­tations against the particular application of Christs merits, answered. Eph. 5.25.27. that Christ only saueth and redeemeth his own body which is his Church, and that this his Church is glorious without spot or wrinkle, holy and vnblameable, as it is Ephes. 5.25.27. and therfore (wil he say) what hope of redemption or saluation canst thou haue, who art defiled not onely with originall corruption, but also with innumerable actuall transgressions? To this we must an­swere that the Apostle saith not, that the Church which Christ redeemeth and saueth, is now already without spot or wrinkle; but y ^t he hath by giuing himself for it, redeemed it, that hereby he might wash and clense it from all spots, and might make it holy and without blame; either by his merits and righteousnes imputed vnto it which is done in this life; or by freeing it alto­gether from corruptions and the filthy spots of sinne, where­with naturally it is defiled, which is begunne in this life, but shall not be perfected vntill the life to come.

Secondly, he obiecteth, Our falling in­to sinne, no rea­son to proue that we are not redeemed. Col. 1.14. that if Christ had redeemed vs out of the thraldome of sinne, then wee should not still be ouercome therby, nor so often, will we nill we, transgres Gods comman­dements. To which we are to answere, that our Sauiour Christ hath deliuered vs from our sins, first in regard that for his merits and satisfaction sake, the Lord hath pardoned and remitted [Page 300]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, [Page 301]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 [Page 302]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 now broken the Serpents head, so that well may hee hisse against vs, but yet hee cannot sting vs. And whereas heretofore hee was the prince of the world, Ioh. 12.31. who did rule and gouerne vs at his pleasure and according to his will, now he is cast out by the prince of princes, as it is Ioh. 12.31. and our Sauiour Christ hath established his kingdom in vs, ruling and gouerning vs with the scepter of his word and holy spirit. Whereas hee was the strong man who quietly kept his possession in vs, Luk. 11.21. Luk. 11.21; our Sauiour Christ who is stronger than he, hath spoyled him of his armour wherein hee trusted, and hath thrust him out of his possession. Whereas hee was a cruell tyrant who held vs fast bound in his captiuitie, our Sa­uiour Christ hath redeemed vs out of his thraldome, so as now he cannot hurt vs though hee neuer ceaseth to assault vs; and though hee goeth about like a roring lion seeking whom hee 1. Pet. 5.9. [Page 303]may deuoure, yet now we are enabled by Gods spirit to resist him stedfastly in the faith, and so armed with the coat-armour of Gods spiritual graces, that though he may with the violence of his assaults foyle vs, yet shall hee neuer be able to ouercome vs. That God tur­neth Sathans temptations to the good of his children. God doth indeed suffer this wicked enemie to make warre against euen his dearest children, and that sometimes after a strange and extraordinarie manner, not that he will giue them ouer againe vnto his thraldome, out of which he hath purcha­sed them with so deare a price, but partly to driue them hereby to flie vnto him by earnest and effectuall prayer, imploring his aide against Sathans crueltie, and that hauing receiued it they may ascribe the whole glorie of the victorie to him alone, by whose strength they haue ouercome; and partly to shew vnto them their owne weakenesse, that they may not relie nor rest vpon it. Sometimes hee suffreth them to be thus assaulted, that his power may be magnified in their weakenesse; and some­times that the graces which he hath bestowed vpon them, may shine gloriously to all the world. Sometimes for the confirma­tion of others who shall hereafter be tried with the like temp­tations, when they haue in their brethren often experience of Gods loue power and fatherly assistance; and sometimes the more to strengthen themselues in his spirituall graces, and to confirme them more fully in the assurance of his loue and their saluation. For as a citie which hath once bin besieged and not sacked, wil euer after be more strong to hold out if it be assaul­ted by the like danger, because the citizens will carefully for­tifie their walles and increase their bulwarkes; and as he who hath been once robbed by theeues, will euer after ride better prouided to make resistance, that hee doe not againe fall into their hands; so those who are besieged and assaulted by their spirituall enemies, will euer after more carefully arme them­selues against them with the graces of Gods spirit, that they may not be ouercome nor foiled by them. We know that whi­lest men quietly enioy their possessions and inheritance they rest secure, keeping their writings in a boxe without euer loo­king on them from yere to yere, but when their title and right is called into question, and some man labours to thrust them out of their possession, then they peruse their writings and deeds with al diligence; &, not satisfied with their own iudge­ment [Page 304]they resort to skilfull Lawyers, crauing their counsaile how they may maintaine their right, and answere the plea which their aduersarie makes against them; whereby often­times it commeth to passe that they make their title not onely much more strong in it selfe, but also more cleere and euident vnto al others, so that afterwards none dare once aduenture to trouble them againe, or call their right into question: so whi­lest we neuer doubt of our heauenly inheritance we rest secure, and let the book of God which is our best deed and euidence, lie vnder our cupbords till it mould for want of vse; but when sathan by his temptations doth call our title into question, and pleades that we haue no right to Gods kingdome, then do we most carefully and diligently peruse the booke of God, then doe we goe vnto Gods Ministers, desiring their counsaile how we may answere Sathans plea and cleere our title, then doe we most carefully vse all good means to increase our knowledge, that thereby wee may throughly infourme our selues of our right, and confirme our assurance against all cauils and obiec­tions. And hereby it commeth to passe, that those who before had very weak titles to their heauenly inheritance, whilest they remained retchlesse and secure, and but slender assurance euer to enioy it; now, by their care, paines and diligence, haue so confirmed it vnto themselues, and so cleered it to al the world, that Sathan dare neuer after call it into question, vnlesse he doe it (like many contentious men in these dates) rather that he may trouble and vexe them with a tedious suite, than for any hope of preuailing in the end. And thus you see that Christ hath redeemed all the faithfull out of Sathans thraldome, not­withstanding that he stil assaulteth them with his temptations; neither doth hee hereby ouercome them and againe inthrall them in his captiuitie, but rather by Gods blessing they serue to strengthen them in the spirituall graces of Gods spirit, and to confirme them in the full assurance of their saluation.

§. Sect. 8 Sixtly, the tempter will obiect that wee still die, and there­fore are not redeemed and deliuered out of the bondage of death. That though we die, yet we are redeemed from death. Gen. 3.19. Heb. 9.27. To which we may answer, that Gods iust sentence once denounced could not be reuoked, Gen. 3.19, Dust thou art, and into dust thou shalt returne; and therefore the Apostle saith Heb. 9.27, It is appointed vnto all men that they shall once die. But as [Page 305] Ahashuorus, Hest. 8. though he could not reuoke the sentence of death against the Iewes after it was once pronounced, because it was a decree of the Medes and Persians which might not be al­tred; yet at Hesters suite sent out another decree, whereby hee armed and strengthened the Iewes against their enemies, to the end they might resist, ouercome, and destroy them: so the Lord hauing pronounced the sentence of death against all the sonnes of Adam, could not reuoke his decree and sentence, as being farre more vnchangeable than the decree of the Medes and Persians, yet at the suite of our Sauiour Christ hee made another decree, whereby wee might be armed against our ene­mie death, and ouercome him. So that now though we die, yet are we not subiect vnto death, neither shall wee be held vnder the dominion thereof; though wee are not wholy exempted from death, yet now the nature therof is quite altred; for here­tofore it was vnconquerable, but now easily ouercome; here­tofore it was a curse for sinne, but now turned into an excee­ding blessing, as deriuing vnto vs many benefits: for first it freeth vs from all our afflictions, with which in this life wee are so much molested; it deliuereth vs from the irksome company of prophane wicked men, who grieue the very soules of the righteous, and make them to crie out with Dauid; Woe is me that I remaine in Meshech, and dwell in the tents of Kedar; Psal. 120.5. it wholy freeth vs from sinne, and purgeth away those corrup­tions which in this life cleaue so fast vnto vs; so that though heretofore there was great amitie betweene sinne and death, for sin was the only cause which inlarged deaths dominions, and made al the world to become his tributaries, yet now they are at oddes, and death now is the means, to free vs out of sins thraldome and vtterly to destroy it. And thus hath the Viper sinne, bred a yong one which eateth out it own belly; for sinne brought foorth death, and death destroyed sinne: had it not bin for sinne, death had neuer entred into the world, and were it not for death, sinne would neuer go out of the world. More­ouer, by death wee obtaine a full and perfect victorie ouer the flesh, the world, and the diuell; for whereas in this life we are in a continual fight, and sometimes Ameleck, sometime Israel hath the vpper hand: death puts an end to this battaile, and gi­ueth vs full victorie ouer the flesh, the world, and the diuell; so [Page 306]as they shall neuer afterwards not only not preuaile, but not so much as assault or trouble vs: and thus doth euery Christian, with Dauid cut off Goliahs head with his own sword; for death was the weapon which Sathan vsed to destroy vs, and with this weapon we giue Sathan a finall ouerthrow. Lastly, death which heretofore was the high way to hell and destruction, is now become the readie entrance into Gods kingdome, and like a foule gate whereby we enter into a faire palace; hereto­fore it was a firie serpent which by stinging killed & destroyed vs, but, now our Sauiour hath pulled out the sting, it is become so harmelesse that we may safely put it into our bosoms, with­out receiuing any hurt: and in this respect it may not vnfitly be compared to the brasen Serpent, which looked like other Ser­pents, but in steed of wounding it presently cured, in steede of killing it preserued life; so though death retaine his former shape, so that wee are afraid and readie to flee from it, yet it is but in outward appearance; for in steed of an euer dying life, it giueth vs possession of a neuer dying life and endlesse happi­nesse. Heretofore it was the diuels sergeant to arrest and carrie vs without baile, into the perpetual prison of vtter darknesse, but now it is the Lords gentleman-vsher to conduct and place vs in the kingdome of heauen. Heretofore it was like the diuels cart wherein we were carried to execution, now it is like Elias firie chariot whereby we mount vp into heauen. And this Paul sheweth 2. Cor. 5.1. We know (saith he) that if the earthly house of this tabernacle be destroyed, 2. Cor. 5.1. we haue a building giuen vs of God, a house not made with hands, but eternall in the heauens. Why ther­fore shuld we feare, nay why should we not desire death, seeing now it is vnto vs aduantage? Phil. 1.23. as it is Phil. 1.23. why should we not desire to be dissolued and to be with Christ, vers. 21. seeing that is best of all? as it is vers. 21. for now we may say, not that we die, but that we depart and goe to our father, Ioh. 8.21. as our Sauiour spea­keth Ioh. 8.21.

But yet wee must take heede that wee doe not imagine, that death in it owne nature worketh and procureth for vs these great benefits; for in it selfe this temporarie death is but a step to euerlasting death, and as it were a fearefull prologue to a more fearefull tragedie: but our Sauiour Christ it is alone who hath gathered holesome honey out of this pernitious poyson, [Page 307]and by mingling the flesh of this venemous serpent with his owne most precious bloud, hee hath made thereof a holesome Triacle.

§. Sect. 9 And thus haue I prooued, That those who are once redee­med cannot againe be brought into bondage. notwithstanding Sathans tempta­tions and obiections, that Christ hath perfectly redeemed vs, out of the hands of all our spirituall enemies; now in the last place Sathan suggesteth, that though Christ hath once redee­med vs, yet we may come into their bondage againe, and then there is no hope of a second redemption. But wee are to know that our Redeemer is God omnipotent, whose power all the power of hell cannot withstand; and therefore nothing is able to pluck vs out of his hand, Ioh. 10.28. as himselfe speaketh Ioh. 10.28; nei­ther are we to think, that he will easily & willingly lose them, which hee so intirely loues that hee spared not his precious bloud, but freely gaue it as a price of their redemption. And therefore, as hee is able, Heb. 7.25. perfectly to saue all those who come vnto God by him; because he euer liueth to make intercession for them, as it is Heb. 7.25. so we neede not doubt of his will, seeing hee hath redeemed vs with so d [...]re a price: for if hee would not lose vs when we were his enemies, much lesse will hee suffer vs to perish when we are become his subiects, yea his spouse, nay members of his owne bodie: and therefore we may assure our selues that if our Sauiour, our spouse and head hath once re­deemed vs, then he hath also obtained eternall redemption for vs, Heb. 9.12. as the Apostle affirmeth Heb. 9.12. So that though the diuell rage like a roring lion, and the flesh betray vs and harbour whole legions of vnlawfull lusts which fight against our soules, and the world sometime frowne, and sometime faune, and all of them by all meanes labour to destroy vs; yet our omnipotent redeemer, our louing and careful spouse and head, will not suffer vs to be lost whom hee hath so dearely bought, but will giue vs the possession and fruition of that heauenly inheritance, and those vnspeakable ioyes which hee with his owne most precious bloud hath purchased for vs.

CHAP. XVII. Of our Vocation.

§. Sect. 1 ANd thus much concerning our redemption; the next cause of our saluation is our vocation: for, whomsoeuer the Lord hath elected vnto euerla­sting life, those also he hath redeemed out of the hands of their spirituall enemies; and whom he hath redeemed, those in his good time he effectually calleth, and applieth this great benefit of their redemption vnto them, by separating them from the world, and ingrafting them into the body of Christ, whereby they become his, and he with all his benefits becometh theirs.

VVhat our cal­ling is.In speaking hereof, I will shew first what this calling is, and afterwards answere Sathans temptations, whereby he laboreth to make it frustrate and vnprofitable vnto vs. For the first, our vocation or calling is an effect of Gods election, whereby our Sauiour Christ, God and man, doth by his kingly authoritie call and inuite vs whilst we liue here, vnto the participation and imbracing of the inestimable benefit of our redemption, that thereby we may attaine vnto euerlasting life.

And thus are we called sometimes sooner, and sometimes later, when it seemeth good vnto the Lord: as appeareth in the parable of the householder, who hired laborers into his vine­yard, some at the dawning of the day, others at the third, sixt, and ninth howre, Matth. 20. others at the eleuenth howre, not long before the sunne setting, as it is Matth. 20.

A twofold cal­ling, generall and effectuall.Moreouer, this our calling, is either commune and generall, or els speciall and effectuall. The general calling, is whereby all indifferently, good and bad, elect and reprobate, are outward­ly inuited by the ministerie of the Gospell, to imbrace the be­nefit of our redemption wrought by Christ: which outward calling is vneffectuall to the wicked and reprobates, because being inuited to the supper of the King they refuse to come, that is, they either altogether neglect the hearing of the hea­uenly ambassage of the Gospell, or els contemne those inesti­mable benefits which are therein offered, preferring before them the honors, riches, and pleasures of this life; whereby it [Page 309]commeth to passe, that the word of God findeth no place in their hearts, but vanisheth away, leauing nothing behinde it but the sauour of death, to their more deepe condemnation.

§. Sect. 2 The speciall and effectuall calling is, VVhat our ef­fectuall calling is. that which is proper to Gods elect, when as with the outward ministerie of the word, wherein grace and saluation is offered to all beleeuers, our Sa­uiour Christ ioyneth the inward operation of his holy spirit; which openeth our deafe eares, inlighteneth our blind vnder­standings, and softneth and sanctifieth our hard and corrupt hearts, so as we attentiuely heare, truely vnderstand, and by a liuely faith apply, the doctrine of grace and saluation which is preached vnto vs; whereby also we are separated from the world, giuen to Christ and he to vs, whereupon followeth that neere vnion, whereby we being ingrafted into his body, misti­cally doe become his members, and he our head.

Effectuall cal­ling proper to the elect.That this effectuall calling is proper to those that are elected and shall be saued, it appeareth by the parable of the supper, where many, outwardly inuited to the great supper of the king, refuse to come, Matth. 22.3.8. & therefore are excluded from the mari­age, Mat. 22.3.8. And Rom. 8▪ 30, the Apostle saith that whom he did predestinate, them also he called, and these also he iustifieth. Rom 8.30. So Act. 13.48. it is said that as many as were ordained to euerlasting life, beleeued at the preaching of Paul and Barnabas, Act. 13.48. and there­fore these onely were effectually called. Ioh. 6.45. And Ioh. 6 45. our Sa­uiour saith, that euery one who hath heard and hath learned of the father, commeth vnto him. So that, outward hearing is not suf­ficient to bring vs to Christ, vnlesse the father also inwardly in­struct vs with his holy spirit, opening our deafe eares, inligh­tening our blynd vnderstandings, inclining our willes, and sanctifying our affections, that we may attentiuely heare, truely vnderstand, and heartily imbrace the Gospell preached vnto vs. And this appeareth in the example of Lydia, Act. 16.14. Act. 16.14. whose heart the Lord is said to haue opened, that she might at­tend vnto the things which Paul spake, and bee conuerted: by which speech the holy Ghost implyeth thus much, that her heart was (as it were) close shut, and fast locked vp, so as he could not receiue the word preached, till the Lord had opened it by the inward operation of his holy spirit. Which matter neede not seeme strange vnto vs, seeing it is continually con­firmed [Page 310]by our owne experience: for how comes it to passe that many amongst vs, heare the word preached from day to day and yeere to yeere, and yet are neuer the nearer, but still re­maine as ignorant in their mindes, as peruerse in their willes, as corrupt in their affections, as prophane in their liues as euer they were? On the other side how hapneth it that some atten­tiuely heare Gods word, treasure it vp in their memories, and thereby haue their minds inlightned with the knowledge of God, their wils inclined to holines and righteousnes, their af­fections sanctified, their liues reformed? surely because the Lord doth ioyne in these, the inward operation of his spirit with the outward ministerie of his word, making it effectuall for their true conuersion; whereas he leaueth the other to their owne corrupt affections and hardnes of heart.

And thus it appeareth that the elect onely are effectually called: as for the wicked and reprobate, though they heare the outward preaching of the word, by which they are inuited vn­to Christ; yet they stubbornly refuse to come vnto him, and re­iect all the gracious promises of the Gospell, to their eternall perdition; because the Lord leaueth them to their owne lusts and corruption, not opening their hard hearts, nor inclining their peruerse willes nor sanctifying their corrupt affections.

§. Sect. 3 In the next place let vs consider, Of the parts of effectuall cal­ling, and first of our separa­tion from the world. the parts of our effectuall calling; the first is our separation from the world, of which in former time wee were citizens and true members, that from henceforth we should be of Gods household and family: for naturally we are meere worldlings, dead in our sinnes, and to euery good worke reprobate, liuing without God and ser­uing Sathan, the world and the corrupt lusts of our flesh, vntill it please the Lord to make choyse of vs among many other, calling and separating vs from this corrupt masse of mankind, that he may make vs subiects, first of his kingdome of grace, and afterwards of his kingdome of glorie. Of this our Sauiour speaketh Ioh. 15.19. Ioh. 15.19. If you were of the world, the world would loue his owne; but because you are not of the world, but I haue chosen you out of the world, therefore the world hateth you. And the Apostle saith that after our calling and conuersion, Eph. 2.19. we are no more stran­gers and forreners, but citizens with the saints, and of the household of God. Now the Lord maketh this choyse of vs before others, [Page 311]not for any respect of worthines or excellencie in vs more then in them, but of his meere mercie, vndeserued grace, That the Lord calleth vs, not for any respect of our own wor­thines. and free good will; neither doth he therefore intertaine vs into his Church and family, because wee are alreadie, or because hee knoweth we will bee hereafter holy and righteous; but ha­uing freely called vs without any our deserts, he doth also of his owne vndeserued loue giue vs his holy spirit, whereby we are purged from our corruptions, sanctified and raised vp from the death of sinne to newnes of life; so that our holines is not a cause of our calling, but Gods election and calling is a cause of our holines. And this appeareth both by testimonies of Scrip­ture and examples. For the first, the Lord professeth, Esa. 65.1. Esa. 65.1. that he offered himselfe to those that asked not after him, and was found of them that sought him not &c. The Apostle Ephes. 2.1. affirmeth that euen those who are the Church and people of God, were before their calling and conuersion, not sicke only, but euen dead in their sinnes, in which they walke according to the course of the world; Eph. 2.1.3.12. that they were by nature the children of wrath as well as others, as it is vers. 3. and that they were without Christ, aliants from the common-wealth of Israell, strangers from the co­uenant of promise, and had no hope, and were without God in the world, as it is vers. 12. So 1. Cor. 6.11. he saith, that those who were now sanctified and iustified, were in time past fornicators, 1. Cor. 6.11. idolators, adulterers, wantons, buggerers &c. The Apostle Pe­ter like wise writing to the Church of Christ, saith both of him­selfe and them also, that they had spent the time past before their conuersion, after the lust of the gentiles, walking in wanton­nesse, gluttonie, and in abominable idolatries, 1. Pet. 4.3. 1. Pet. 4.3. And the Prophet Esay saith, that we all were wandering sheepe, Esa. 53.6. vntill the Lord gathered vs into his sheepefold. So that it was so far of, that we should deserue nay grace or mercie at Gods hand, that in his iustice he might rather haue consumed vs as his ene­mies, than called vs to be his Church and people.

This also is plaine in the examples specified in the booke of God: for, what excellencie or worthines was in Abraham who before his calling was an idolater? or in Rahab who had spent her time in lust and filthines? or in Manasses who was a cruell idolater, a murtherer, a sorcerer? or in Matthew who was a publicane? or in Paul who was a bloodie persecutor? or in the [Page 312]thiefe, who had spent his life in al outrage and wickednes? what excellencie or desert was in any of vs, who haue not so much as a thought, or inclination to any good thing, or any power to performe it? and therefore we must conclude with the Apo­stle, that we are called with an holy calling, not according to our workes, 2. Tim. 1.9. but according to his owne purpose of grace, &c. 2. Tim. 1.9.

§. Sect. 4 The second part of effectuall calling, is that reciprocall do­nation whereby God the father giueth Christ Iesus his onely begotten sonne, Of the second part of our ef­fectual calling, to wit, our reci­procall donati­on. truely and effectually to al his elect, to be their head, redcemer, and Sauiour; and also whereby he giueth his elect vnto Christ to become his members, that so they may be saued and redeemed by him: whereupon all Gods elect may truly say, that this Christ Iesus, God and man, is mine head, my Sauiour and redeemer; and all his merits obedience and be­nefits, purchased by both, are become mine by this right, as be­ing a member of his bodie; and our Sauiour also, may as truely say of Gods elect, that they are his whom he hath right to re­deeme and saue, because hee is their head and they his mem­bers. Of this mutuall donation and gift, the Scriptures speake euidently; Esa. 9.6. Ioh. 3.16. and first that Christ is giuen vnto vs; Esa. 9.6. Vnto vs a childe is borne, and vnto vs a sonne is giuen. Ioh. 3.16. So God loued the world, that he gaue his onely begotten sonne, that whoso­euer beleeueth in him should not perish, but haue euerlasting life. Rom. 8.32. Secondly, Rom. 8.32. Ioh. 17.6. that we are giuen vnto Christ, it is mani­fest, Ioh. 17.6. I haue declared thy name vnto the men which thou gauest me out of the world, thine they were and thou gauest them me, &c. So. Ioh. 10.29. My father which gaue them me is greater then all, and none is able to take them out of my fathers hand. By which places it plainely appeareth, that Christ is giuen vnto vs by God his father, and we vnto Christ. But in what manner is this mutuall donation made? surely not grosely and corpo­rally; but spiritually & after a celestiall manner: for the meanes whereby it is brought to passe on Gods parr, is his diuine and holy spitit, and on our part a true and liuely faith.

§. Sect. 5 The third part of effectuall calling, is the vnion and commu­nion which is betwixt Christ and Gods elect: Of the third part viz. our vnion with Christ. which followeth vpon the donation before spoken of, whereby Christ Iesus and they are mistically coupled together into one body, hee be­comming their head and they becomming his members. Of [Page 313]this the Apostle speaketh Ephes. 4.15.16. where hee exhorteth the faithful, to grow vp into him which is the head, that is Christ, Eph. 4.15. by whom all the bodie being coupled together by euery ioynt &c. re­ceiueth increase. And chap. 5.30. We are members of his bodie, and 5.30. of his flesh, and of his bones. And of this our Sauiour Christ speaketh in the parable of the vine Ioh. 15.1. where he cōpareth himselfe to the stock & root, and al the faithful to the branches; Ioh. 15.1. and the Apostle expresseth it by a metaphoricall speech taken from a building, comparing Christ to the foundation, and the Church to the rest of the building, Eph. 2.20.21.22. Now wee must not conceiue of this vnion, that it is either natural, Eph. 2.20.21. as the three per­sons in Trinitie are vnited in the same diuine nature, or perso­nall as the bodie and soule being vnited make one man, or corporall as the parts of a building are coupled one with ano­ther: but this coniunction and vnion is made by the spirit of God, which dwelling in the manhood of christ aboue measure, filling it with the graces thereof, is from it deriued vnto all the faithfull and true members of Christs bodie, filling them with the like graces in measure; and on our part by a true and liue­ly faith, whereby we doe applie vnto vs Christ Iesus and all his benefits. And this appeareth Eph. 2.22. where the Apostle saith that wee are the habitation of God by the spirit. Eph. 2.22. 1. Ioh. 4.13. And 1. Ioh 4.13. Hereby we know that we dwell in him and he in vs, because he hath giuen vs of his spirit. So that by the spirit of God dwelling in vs, we are made one with Christ and Christ with vs. Now the man­ner whereby this vnion is made is this; the faithful man, body and soule, is vnited vnto whole Christ God and man; but first and immediatly to the humane nature, and mediatly thereby to the diuine nature, both which are most necessarie; for life and saluation is wrought for vs by vertue and power of the Deitie, but it is deriued and communicated vnto vs by the hu­mane nature of Christ. According to that Ioh. 6.54. Ioh. 6.54. Whosoeuer eateth my flesh and drinketh my bloud, hath eternall life, and I will raise him vp at the last day. And this is the vnion which is be­tweene Christ our head and vs his members, by vertue where­of we haue sure interest and iust title, both to Christ and all his benefits, his obedience death and merits, by which we are iu­stified, sanctified and saued.

And so much concerning the parts of our effectuall calling; [Page 314]the meanes whereby the Lord thus calleth vs, Of the meanes of our effectual calling. are first on Gods part the preaching of the word, which is made effectuall by the inward operation of his spirit; first to mollifie our hard hearts, and truly to humble vs, by setting before vs our sinnes and corruptions, and this is done by the preaching of the law: and after wee see our inabilitie and insufficiencie of working our owne saluation, we are thereby brought out of our selues, to seeke for saluation in Christ Iesus, applying him and his me­rits vnto vs by a true and a liuely faith, and this is done by the preaching of the Gospell.

The meanes on our part is the sauing hearing of the word, whereby our hard hearts are mollified, and we truly humbled, and brought out of our selues to seeke for saluation in Christ, whereby also true faith is begot in vs, wherewith wee applie, Christ vnto vs, and relie vpon him alone for our saluation.

And thus haue I shewed what our vocation is, and the means therof. Now let vs consider of those temptations, which Sathan suggesteth into mens minds in respect of their vocation, to the end hee may hinder them from the participation and fruition of Christ and his benefits, whereunto in the preaching of the word they are called and inuited. And these are of two sorts, first those wherewith he assaulteth them who are not called: se­condly, those wherewith he assaulteth them who are truly cal­led and conuerted.

CHAP. XVIII. Sathans temptations whereby he seeketh to make our calling vn­effectuall, answered.

§. Sect. 1 THose who are not called hee tempteth diuers waies, that he may hinder their effectuall calling; Of the necessity of our effectual calling. and first he laboureth to perswade them, to neglect this their calling as a thing not necessarie, and to contemne the ministe­rie of the word, which is the meanes whereby we are effectual­lie called.

But we are to withstand these temptations: and to this end wee are first to know, that before our effectuall calling wee are not true members of the Church, though wee may outwardly thrust our selues into this societie; for what els is the Church [Page 315]but that companie or congregation which is truly called and selected out of the world? and from hence it hath it name, for it is called Ecclesia [...], from the calling thereof: vnlesse therefore we be called we are not members of the Church, and if wee bee out of the Church there is no saluation; for our Sa­uiour gaue himselfe for his Church alone, and he is the Sauiour of his owne bodie, Eph. 5.23.25. Act. 2.47. as it is Eph. 5.23.25. and he addeth daily vnto the Church such as shall be saued, as it is Act. 2.47.

Moreouer, vnlesse we be truly called we shall neuer be truly iustified, and without iustification there is no glorification: Rom. 8.30. for this is the goldē chaine of our saluatiō, as appeareth Rom. 8.30.

Lastly, wee can neuer come vnto Christ, nor communicate with him in any of his benefits, nor receiue any sanctifying and sauing grace of Gods spirit, till by the grace of God wee are made partakers of this holie calling; for naturally wee are meere worldlings, destitute of all grace and goodnesse, and so we remaine till by this holy calling we are separated from the world, and ingrafted into the bodie of Christ, by whose spirit we are quickened who were dead in our sinnes, and haue san­ctifying graces begotten nourished and increased in vs.

Seeing therefore this our effectuall calling is so necessarie, let not Sathan perswade vs to neglect it, neither let vs when the Lord inuiteth vs to this royall feast pretend excuses, one that he must goe see his farme, Matth. 22. Luk. 14. another that hee must goe trie his oxen, a third that he must goe about his merchandize, and a fourth that he is hindred by a carnall mariage: for if we will not come when the Lord inuiteth vs, like vnworthie guests we shall be shut out of the doores, and not suffred to be partakers of this banquet of eternall blessednesse. Psal. 95.7.8. Whilest today we heare his voyce let vs not harden our hearts, for hee hath not promised that he will call againe to morrow, whilest now he standeth at the doore and knocketh and calleth for entrance, let vs hea­ring his voyce open the doore of our hearts, that he may come in and sup with vs and we with him; Reuel. 3.20. for if vnkindly wee denie him entertainment, we can haue no assurance that hee will re­turne againe to such churlish and vngratefull hoasts. In a word, seeing the Lord passing by many other in the world maketh choise of vs, calling and inuiting vs to the participation and fruition of eternall blessednesse and happinesse, let no worldly [Page 316]businesse, though it seeme as necessarie as the burying of our deare father, Matth. 8.21. hinder vs from harkening, and obeying this hea­uenly call; let no transitorie trifle stay vs from comming to God, when hee offreth to make vs good assurance of his royall kingdome: for though many things bee conuenient, yet one thing is necessarie, and thrice happie are they which make choise of the better part.

§. Sect. 2 Sathans temp­tations where­by he moueth vs to neglect the meanes of our effectuall calling.But it is impossible that euer we should be truly called, vnles we carefully vse the meanes when the Lord offreth them vnto vs, and attentiuely listen vnto the Lords voyce when hee inui­teth vs to come vnto him: and therfore Sathan laboureth, not so much to perswade vs that our vocation is in a thing vnnecessa­rie vnto saluation, seeing this is manifestly repugnant to plaine testimonies of scriptures, as to mooue vs to neglect the meanes whereby we are called, namely the ministerie of Gods word: partly working vpon our inbred corruption, which not con­ceiuing the things of God condemneth them of foolishnes, and not being delighted with those things which it vnderstan­deth not, they seeme irksome and tedious; and partly inticing vs with the commodities and pleasures of the world, which are more pleasant to carnall men than their meate and drinke, hee causeth vs to spend that time in our earthly businesses or vain delights, which we should bestow in the hearing of Gods word, whereby we should be effectually called, that is, separa­ted from the world, and ingrafted as liuely members into the bodie of Christ Iesus.

Motiues to per­swade to the diligent hea­ring of Gods word. The first mo­tiue.Let vs therefore strongly arme our selues against this temp­tion, as being most pernitious vnto our owne soules: and to this end let vs briefly consider of some reasons, whereby wee may be stirred vp diligētly to frequent Gods holy assemblies, to be made partakers of this heauenly ambassage. First there­fore were are to know, that the ministerie of the word is Gods owne ordinance, which he hath instituted and ordained for the gathering together of the Saints, and building the bodie of his Church, Eph. 4.11.12. as appeareth Eph. 4.11.12. Neither doth he vse ordina­rily any other meanes (especially where this is to bee had) for the true conuersion of his children, and for the working of the sanctifying graces of his spirit in them. And therefore though he could by extraordinary meanes, haue sufficiently instructed [Page 317]the Eunuch in the waies of saluation, yet he would not, but ra­ther vseth his owne ordinance, and sendeth Philip to preach vnto him, Act. 8. Though hee could haue illuminated the eyes and vnderstanding of Paul, Act. 8. Act. 9.6.17. by the immediat worke of his spi­rit, yet hee chose rather to send him to Ananias, Act. 9.6.17. Though hee could by the ministerie of his Angel, haue suffi­ciently infourmed Cornelius in things necessarie to saluation, yet he would not offer so great disparagement to his owne or­dinance, Act. 10.5.6. and therefore he causeth him to send for the Apostle Peter, Act. 10.5.6. And therefore if wee would haue any assu­rance, of our effectual calling and true conuersion vnto God, let vs with all care all diligence heare the word of God prea­ched vnto vs.

The second motiue.Secondly, let vs consider that it is euen God himselfe, who speaketh by the mouthes of his Ambassadours, and that they come not in their owne names but in Christs stead, to intreate vs that we would be reconciled vnto God, 2. Cor. 5.20. as it is 2. Cor. 5.20; that though they bee but earthen vessels, yet they bring from the world, and is yet hid to those that perish, 2. Cor. 4.7. 2. Cor. 4.7. And hēce it is that the Prophets, being to pronounce their prophe­cies, still begin with, The word of the Lord, and, Thus saith the Lord; and God himselfe sending Ieremie to preach, saith, that he had put his words into his mouth, Iere. 1.9. Iere. 1.9. Whosoeuer there­fore refuse to heare the word of God preached, refuse to heare the Lord himselfe, as our Sauiour plainly affirmeth Luk. 10.16. He that heareth you heareth me, Luk. 10.16. and he that despiseth you despi­seth me; and what hope can they haue of comming vnto God, who cannot endure to heare his voyce calling them vnto him?

§. Sect. 3 Thirdly, The third motiue. 2. Cor. 5.18. the titles which are giuen vnto the word in the Scriptures, may serue as strong arguments to moue vs careful­ly to heare the same: for it is called the ministerie of reconci­liation, whereby we are reconciled vnto God, 2. Cor. 5.18. and therefore without it, there being no other ordinarie meanes of reconciliation, we remaine still Gods enemies. It is called the Gospell of peace, Eph. 6.15. Eph. 6.15. without which wee haue neither peace with God, nor the peace of conscience; It is called the word of grace, Act. 14.3, and 18.32, because it is the meanes whereby the Lord deriueth vnto vs his grace and mercie, Act. 14.3. and [Page 318]all the spirituall graces of his sanctifying spirit; Phil. 2.16. Act. 13.26. It is called the word of life, Phil. 2.16. and the word of saluation, Act. 13.26. because it is the meanes wherby we are saued out of the hands of spirituall enemies, and are certainly assured of euerlasting life and happinesse; Matth. 13.44. It is called the kingdome of God, Matth. 13.44. because thereby we are brought, first into the kingdom of grace, and afterwards into the kingdome of glorie; It is that heauenly seede whereby we are begotten vnto God, in which respect the ministers thereof are called spiritual fathers, 1. Cor. 4.15. 1. Cor. 4.15. and therefore without it wee can neuer be regenerated and borne vnto God; It is the foode of our soules, euen milke for babes, 1. Cor. 3.2. Heb. 5.12. and strong meate for men of ripe yeares, 1. Cor. 3.2. Heb. 5.12. whereby we are nourished vnto euerlasting life: and therefore let vs not refuse this heauenly foode like waiward children when our heauenly father offreth it vnto vs, for so our soules being hunger-starued, nothing can follow but eternall death and destruction; It is the phisicke of our soules, whereby being sicke in sinne they are cured and restored: for as Christ is our heauenly physition, so is his word the potion which hee giueth to purge vs from our corruptions, and the preseruatiue which confirmeth vs in health, and preserueth vs from the le­prous infection of sinne, yea this physick is so soueraigne, that though with Lazarus were haue lien dead in our graues foure daies, that is, continued long in our naturall corruptions, yet this physicke being applied will raise vs vp to newnesse of life; and therefore those who neglect this diuine physicke, are sub­iect to all infection of sinne, and being infected can neuer at­taine to their health againe. It is the square and rule of our liues, from which we must not decline neither on the right hand nor on the left, Deut. 5.32. Deut. 5.32. and therefore without it our workes must needs be crooked in Gods sight. It is a lanthorne to our feete, Psal. 119.105. and a light vnto our paths, Psal. 119.105, whereby wee are guided in the waies of holinesse and righteousnesse which leade vs to euerlasting happinesse, which being taken a­way we shall walk in darknesse, and be euery step readie to fall into sin and eternall destruction. It is the sword of the spirit, wherewith we defend our selues and offend our spirituall ene­mies, Eph. 6.17. Eph. 6.17; which being neglected, or not skilfully vsed, we shall lie open to all thrusts and blowes, and be easily ouer­come. [Page 319]In a word, it is profitable for all vses, as being the onely ordinarie meanes ordained to conuey vnto vs all good, and to preserue vs from all euill: and therefore great folly it is for any man to contemne it, or to preferre before it vaine plea­sures, or trifling commodities, which also are momentanie and vncertaine.

§. Sect. 4 Fourthly, The fourth mo­tiue. the manifold benefits which by the word of God are deriued vnto vs, may serue as a strong argument to stirre vs vp to the diligent and carefull hearing thereof; for first there­by we become true members of the Church, out of which there is no saluation, and being ingrafted into the body of Christ, are made partakers of all his benefits. And this appeareth Eph. 4.11.12, Eph. 4.11.12. where the Apostle sheweth that the end of the ministe­rie is for the gathering together of the saints, and for the edification of the body of Christ. A notable example whereof wee haue Act. 2.41. where, Act. 2.41. by one sermon three thousand soules were ad­ded to the Church. Secondly, hereby we are regenerated and begotten vnto God, and therefore in this respect Paul profes­seth himselfe, the father of the Corinthians 1. Cor. 4.15. 1. Cor. 4.15. and without this regeneration and new birth, none shall euer en­ter into the kingdome of God, as our Sauiour sheweth vs, Ioh. 3.5. Thirdly, Ioh. 3.5. vnlesse the blinde eyes of our vnderstandings be illuminated, we shall fall into a laborinth of errors, and ne­uer finde the hard way which leadeth to Gods kingdome; but the word of God is that heauenly light, which shineth vnto vs who sit in darkenes, and in the shadow of death, guiding our feete into the way of peace, as it is Luk. 1.79. and in this respect, Luk. 1.79. Matth. 5.14. Act. 13.47. Gods ministers ars called the light of the world, Math. 5.14. Act. 13.47. because, as lights, they guide and direct men in the waies of saluation, and reueale vnto them the great light, euen the Sunne of righteousnes, Christ Iesus. Fourthly, through faith we are saued, Ephes. 2.8. Neither is it possible, Eph. 2.8. that without saith wee should euer attaine vnto saluation, for this is the conditi­on of all the promises of the Gospell, without which wee cannot haue any assurance of them, Ioh. 1.12. and 3.16.18. Rom. 14.23. Heb. 11.6. Ioh. 1.12. and 3.16.18. Moreouer, whatsoeuer is not done of faith is sinne, Rom. 14.23. And without faith it is impossible to please God, Heb. 11.6. But the preaching of the word is the ordinarie meanes of begetting faith in vs, as appeareth Rom. 10.17. Faith commeth by hearing, Rom. 10.17. [Page 320] and hearing by the word of God. And therefore whosoeuer con­temne or neglect the hearing of Gods word, they refuse the meanes of faith; and being without faith, all they doe is sinne, and cannot please God, neither can they euer haue any assu­rance of Gods promises, or their owne saluation. Lastly, by the hearing of Gods word we are saued, and therefore Gods mi­nisters in this respect are called Sauers of the people, 1. Tim. 4.16. Take heede vnto thy selfe and vnto learning; 1. Tim. 4.16. continue there­in, for in so doing thou shalt both saue thy selfe and them that heare thee; because they are the ministers of God, whom he vseth as meanes, and instruments in working the saluation of the elect: and therfore seeing by the preaching of the word, we are made members of the body of Christ, regenerated & inlightned; see­ing therby we attaine vnto faith, & euerlasting saluation, let vs as we loue our owne soules, diligently heare the word, and not suffer our selues to be hindred from frequenting the holy as­semblies of Gods saints, with euery vaine pleasure and base commoditie.

§. Sect. 5 But here the tempter wil be readie to obiect, Sathans temp­tations, where­by he vvith­draweth men from the di­ligent hea­ring of Gods word, answe­red. that though the word preached be thus necessarie and profitable at sometimes when we are at leasure, yet this should be no reason to moue vs to neglect our busines, or abandon our pleasures; for when once by the hearing thereof we are conuerted, inlightned with the knowledge of Gods true religion, and indued with faith, it is sufficient if we but seldome heare it; for what in substance can we learne, which we haue not alreadie learned, or what can the preacher teach vs, which we doe not know as well as he? A­gainst which temptation, which is so common and pernicious, it behooueth euery christian most carefully to arme himselfe; and to this end let vs know, first that this neglect of Gods word is a manifest signe that such are not as yet truely conuer­ted, nor indued with any measure of sauing knowledge and true faith; Ioh. 8.47. and 10.27. for whosoeuer are of God heare his word, Ioh. 8.47; and all Christ sheepe heare his voyce and follow him, as it is Ioh. 10.3.4.27. Whosoeuer haue attained vnto knowledge, faith, and the rest of the graces of Gods sanctifying spirit, they will be so rauished with the excellencie of them, that it is not pos­sible for them to content themselues with a small measure, but still they will labour to grow from knowledge to knowledge, [Page 321]from faith to faith, from one grace to another, till they become perfect men in Christ. And as those who haue but once tasted of some delicious meate, are not satisfied therewith, but a­gaine and againe feede vpon it if easily they may come by it, because their taste is exceedingly delighted therewith; so if euer we did but truely taste of this heauenly Manna, and spiri­tuall foode of our soules, the word of God, we would not rest so contented, but when oportunitie is offered, we would often feede vpon it, vntill our soules were fully satisfied, and nouri­shed vnto perfect strength; 1. Cor. 12.13. and forasmuch as so long as we continue here, our knowledge is but in part and our faith weake, and Gods graces but in small measure, therefore we would continually feede on this heauenly nourishment, to the end of our liues, that thereby our knowledge may be increa­sed, our faith strengthned, and all other graces confirmed and multiplied in vs. But if on the otherside we loath this heauen­ly Manna, it is a manifest signe, we neuer tasted thereof in truth, or that our soules are exceeding sicke in sinne, which maketh them that they cannot rellish this daintie and delicious foode, and that we haue not knowledge, faith, or any grace begotten in vs, neither that our selues are begotten vnto God. For as the childe being begotten and conceiued, doth presently draw nourishment from the mother; and the bigger it waxeth, the more it desireth till it come vnto perfect age and strength: so as soone as the graces of Gods spirit are begotten in vs by the preaching of the word, they draw nourishment from their spi­ritual mother, the Church; and the stronger they waxe in grace, the more earnestly they desire a greater pittance till they be­come perfect men in Christ. And therefore where there is no desire of this foode, there is no regeneration nor new birth.

Gods word, the food of our soules, often to be receiued.Moreouer the word of God is the foode of our soules, whereby we are nourished, and the graces of Gods spirit con­firmed and increased in vs; and therefore it is not sufficient to eate of this foode once or twice, but continually, euen as often as the Lord calleth vs to this spirituall banquet. For as the bo­dy will waxe faint, and quickly perish, vnlesse that which wa­steth away be continually supplied by nourishment: so will the soule languish and waxe faint in spirituall graces, vnlesse it be often nourished with this heauenly Manna. Let not there­fore [Page 322]Sathan perswade vs, that seldome hearing of Gods word is sufficient, whereas this banquet is often prouided; for though in the time of scarcitie by the 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 [Page 323]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 [Page 324]blind and walke in darkenes; the foode of our soules which be­ing taken away, they languish in all spirituall graces, and fall into miserable death and destruction; and the sworde of the spirit whereby wee defend our selues, and beate backe our spirituall enemies, which being plucked out of our hand, we are easily vanquished and led captiue vnto all sinne and wic­kednes.

§. Sect. 2 Reasons to proue that the scripture was indited by Gods spirit. 1. The antiqui­tie of the scrip­tures.And that we may be the better prouided against this temp­tation, let vs propound some reasons whereby gainesayers may be conuinced, and Gods children perswaded of the truth and authoritie of the scripture. The first argument to proue the scriptures to be written by the motion and reuelation of Gods spirit, is the antiquitie thereof; for whatsoeuer religion is most auncient, that proceedeth from God: but the religion contai­ned in the scriptures, is of all other most auncient: and there­fore God was the author thereof. The first part of this reason is cleere and manifest; for seeing man was created for Gods glo­rie, to the end he should worship and serue him, and could not performe acceptable worship and seruice vnto God, vnlesse he reuealed his wil vnto him; therfore, that man might attaine vn­to the end of his creation, it was necessarie that the Lord should from the beginning reueale vnto him his true religion, where­by he might know how to worship and serue him, according to his will. And consequently, the first and most auncient reli­gion is the true religion, which proceeded from God; and all other are false and counterfait, which are disagreeing and re­pugnant hereunto, seeing Gods will is one and the same, con­stant and immutable. The second part of this reason, namely that the religion deliuered in the scriptures is of all others most auncient, is of vndoubted truth; for it is within a few daies as auncient as the world it selfe, taking it beginning from mans creation, and so continuing in a constant and vnchangeable course vnto this day. Now all other religions are but new and vpstart in comparison hereof, taking their beginnings diuers thousand yeares since the creation; yea euen the Gods them­selues which they worship (which intruth were men like them­selues) had their beginning for the most part, long since the time of Abraham, as their owne histories manifestly declare. Neither did any other religion of the heathen continue one [Page 325]and the same; for that which one receiued another reiected, that which one confirmed another changed, and time hath worne them all out, leauing scarce any small remnants or re­liques of them. And therefore all other religions, sauing that which is deliuered in the scriptures, are false and counterfet; and this only the truth of God.

§. Sect. 3 2. Reasons ta­ken from the puritie and per­fection of the Scriptures.Secondly, the puritie and perfection of the scriptures, doe euidently shew that they are the word of God, indited by his holy spirit; for they manifest vnto vs the onely true God, and propound him alone vnto vs, to be worshipped, expressing also the manner and meanes of his seruice, from which we must not decline on the right hand, or on the left: but all other religions teach vs either to worship many Gods, which is a thing absurd in reason, and contrarie to the light of nature, as diuers of the wisest philosophers well discerned; or to worship the true God not according to his reuealed will, but according to their false imaginations, & erroneous superstitions. Now, nature, reason, and experience it selfe teach vs, that there is no wise King but will set downe rules and lawes, according to which he will be serued and obeyed, and not leaue it to euery ones fantasie and vaine imagination; and shall we thinke God lesse wise then man, that he should not haue a perfect law for the gouern­ment of his people, but suffer euery man to follow his owne blind conceite and ignorant superstition?

§. Sect. 4 3. Reasons ta­ken from the sinceritie of the writers of the Scriptures.Thirdly, the sinceritie and vprightnes of the writers of the holy scriptures, is a manifest argument that they were guided and directed by Gods spirit; for they deliuer nothing in their owne name, but in the name of the Lord, not arrogating any praise vnto themselues, but ascribing all glorie vnto God; nei­ther did they in their preachings or writings seeke themselues, or ayme at any worldly benefit; nay rather they were content to be contemptible, subiect to scoffes and taunts, yea to offer themselues to death, and depriuation of all worldly felicitie, for the truth of God which they had deliuered. And whereas diuers of them might haue liued in all pompe, if they would haue followed the times, winked at the sinnes of rulers, and suppressed the word of the Lord, which they had receiued of him; they chose rather to suffer persecution, yea death it selfe, then they would keepe backe any of the counsell of God, as [Page 326]appeareth in the example of Esay, Ieremie, Ezechiel, Michaeas, Zacharias, A [...]nos, and many others of the Prophets, and Apo­stles. Neither doe they in their writings abstaine onely from seeking their owne glorie and praise, but also set downe those things which might tend to their discredit, to the end God might be glorified in their infirmities, the truth confessed and preserued, and the Church of God benefited, when by seeing the weakenes of the most strong, they are kept from presu­ming on their owne strength, and from desparing in Gods mercie. And thus Moses concealeth not the fall of our grand parents, the drunkennes of Noah, the incest of Lot, the lie of Isaack, the whoredome of Iudas; nay which more neerely con­cerned him, he plainely reuealeth the horrible and bloodie sin of his grandfather Leuy, Gen. 49.5.6. and Simeon, in murthering the Siche­mites, and the curse of their father Iacob pronounced against them for this their outrage, Genes. 49.5.6. which could not in humane reason but be dishonorable to his stocke & progenie, and offensiue to all who were of that tribe: furthermore he dis­playeth the corruptions, imperfections, and often rebelli­ons of that people whose saluation hee preferred before his owne soule; he spareth not to set downe the Idolatrie of his own brothur Aaron, nor the sinne of his sister Miriam in mur­muring against him, nor of Aarons sonnes in offering with strange fire. Nay hee leaueth the remembrance of his owne sinne of impatiencie and vnbeliefe, for which hee was debarred from entring into the land of promise, vnto all posterities, as a perpetuall note of his owne weaknesse and infirmitie. Neither sought he at al his own glorie, and the aduancement of his po­sterity, but the glory of God & the good of the church, as may hereby appeare in that when the gouernment was established in his hand, he doth not make his owne sonnes his successours, but Iosua his seruant, because God had so appointed it. The like may be said of Ieremie, who hath in his prophecie left re­corde of his murmuring and impatiencie, Ierem. 20. Iere. 20; Of Ionas who hath set downe his owne rebellion, punishment, and re­pining against God; Of the apostle Paul who hath not spared to call himselfe a cruell persecuter and chiefe of al sinners. Now we know that naturally, we desire to conceale the faults of our friendes and kindred, and we count him an euill bird that de­fileth [Page 327]his owne nest; naturally we seeke our own praise and the aduancement of our children, and can brooke [...]othing lesse than that our faults should bee diuulged and become table talke: and therefore this detection of their owne and their friends falles and faults could not proceed from nature, or any worldly policie, but from the direction of Gods spirit which ouerruled their affections, and tooke away all partialitie.

§ Sect. 5 The fourth reason, taken from the con­cent of the di­uers writers of the Scriptures.Fourthly, the wonderfull concent which is amongst the di­uers writers of the Scriptures, doth euidently shew that they were guided and directed, by one and the same spirit of God: for whereas it is truly said of other men, Quot homines tot sen­tentiae, Looke how many men there be, and so many mindes there be; wherof it commeth to passe that euery writer almost varieth from another, gainsaying and confuting that which another hath deliuered, that so out of the ashes of their credit and reputation they may build a monument of their owne fame: the quite contrarie is to be obserued in the writers of the scriptures, who successiuely writing one after another the space of diuers thousand yeeres, doe notwithstanding consent toge­ther in the same truth, the later ratifying and confirming that which the former had deliuered without any alteration, oppo­sition or emulation, as though they were diuers hands set on worke by the same soule, which could not possibly come to passe vnlesse they were ouerruled by Gods spirit.

§. Sect. 6 The sift reason, taken from the wonderfull preseruation of the Scriptures against all op­positions.Fiftly, the mightie oppositions which haue been made by the diuell and his wicked impes against this doctrine of the scriptures, and yet al in vaine, doe euidently shew that they are Gods word and truth, the patronage and protection whereof he hath himselfe vndertaken, aboue al humane reason and po­wer. For hath not the diuell in former times, and doth hee not still at this day oppose himselfe against the word of. God? and doe not his cursed instruments, vngodly men, the more they exceed in wickednesse the more bend their whole power ma­litiously to oppugne this truth, persecuting the children of God, for this cause onely that they are professors and practi­zers of Gods true religion? And whence proceedeth this ma­litious opposition but from this, that the scriptures are the word of God? and therefore as they hate and oppose them­selues against God himselfe, so also against his word; and be­cause [Page 328]they know that by this light their workes of darknesse are discouered, therefore they labour to put it cleane out, that their wickednesse may not be descried; because it is pure and holie they cannot endure it, they themselues being corrupt and wicked; because it is the rule of iustice which sheweth the crookednes of their waies, they would, if they were able, burne it or cut it in peeces; because it is the word by which they are condemned, therefore they loathe as much to heare it, as the prisoner doth abhorre to heare the sentence of the iust Iudge. And hence proceedeth their opposition and oppugning of the holie scriptures with all their force and might; but all in vaine, for the more the diuell and wicked men rage against the word of God, the more by the almightie power of God supporting it, the glorie thereof appeareth and spreadeth it selfe ouer the face of the earth; the more they labour to keepe it downe, the more it florisheth. And as they who goe about to stop the cur­rent of a mightie riuer, doe but make it to swell the higher and ouerflow all the countrey, whereas before it was contained within the compasse of his owne bankes: so when Sathan and his wicked impes, do seeke to stay this heauenly streame which floweth from Gods Sanctuarie, and labour might and maine to hinder the passage & propagation of Gods truth; the more it spreadeth it selfe, maugre their malice, and ouerfloweth the whole earth. And whence can the defeating and frustrating of this powerful violence proceede, but from a greater power, euen the power of God? for though all men should combine themselues together, they were vnable to resist Sathans rage, or protect the word of God from vtter ruine: onely the Lord whose power is omnipotent could thus vphold it, and make it preuaile against all the power of hell.

And as the Lord by preseruing and defending the scriptures, from the beginning vnto this day, doth euidently shew that they are his own word and reuealed wil: so also by punishing, euen in this life, with vtter ruine and destruction, al those who haue most violently and malitiously opposed themselues a­gainst it, and persecuted the Saints of God for the profession hereof; as may appeare notably in the examples of Antiochus Epiphanes, Herod, Nero, Domitian, Dioclesian, Iulian the apo­stata and many others; who by their shamefull and horrible [Page 329]deaths testified and prooued the scriptures to bee the truth of God, which they had oppugned and persecuted the whole course of their wicked liues.

§ Sect. 7 Sixtly, the Lord hath approoued the scriptures to bee his truth by wonderfull miracles, The sixt reason taken from mi­racles. which Sathan himselfe cannot so much as imitate; as by giuing the blind their sight, raising the dead to life, turning backe the course of the Sunne in the firmament, diuiding the sea in two parts, and such like; which miracles were wrought by the almightie power of God, to this end that the faithfull might be confirmed in the assurance of Gods truth, and the wicked conuinced. But against this, Sa­than will be readie to suggest, that there were neuer any such miracles as are recorded in the scriptures. To which I answere, that these miracles were not done in a corner, or in hugger mugger, but in the presence of great multitudes; otherwise the Prophets and Apostles who were but meane and simple men, should haue laboured in vaine to haue perswaded men, to haue embraced their doctrine and religion (especially being so contrarie to humane wisedom, and our natural disposition and affections) if they had onely themselues reported, or brought some few witnesses of their miracles wrought, and not publik­ly shewed them to all the people. Moreouer, seeing this doc­trine hath had so many enemies from the beginning, it is not probable but that they would haue exclamed, and written a­gainst the writings of the Prophets and Apostles, as soone as they were published, for writing such things as were neuer done: but amongst all those who haue opposed themselues against the scriptures, there is no man so impudent as to denie that such miracles were done, of which so many were eye-wit­nesses: nay contrariwise the Heathen themselues, who neither knew God nor his true religion, haue made mention of them in their writings; and the Iewes who to this day withstand the worke of redemption wrought by Christ, doe notwithstanding confesse that such miracles were wrought by Christ and his A­postles; neither in truth are they able to gainsay them, seeing they haue receiued this truth by tradition from their fathers: and therfore they are driuen to confesse, that Christ was a great Prophet, though not the promised Messias.

§. Sect. 8 Seuenthly,the constant testimonie of innumerable Mar­tyrs, [Page 330]who haue sealed this truth with their dearest bloud, The seuenth reason, taken from the testi­monie of Mar­tyrs. is a notable argument to assure vs that it is indeede the word of God: for it is not likely that so many would so constantly and cheerefully haue suffred for their profession, the most exquisite torments that wit and malice could inuent, if the spirit of God had not certainly assured them that it was the truth of God, and if it had not supported them in suffring these torments a­boue all humane power and strength. And whereas it may bee obiected, that wicked men haue suffred also for their sects, opi­nions and heresies, we are to know that there is great differece betweene them; first, because the number hath been few who haue suffred for their seuerall sects and heresies, but the Mar­tyrs almost innumerable who haue suffred for the same truth; secondly, the same cheerefulnesse, constancie and reioycing in their suffrings hath not bin in them who haue suffred for their errors, which hath alwaies been obserued in Gods Saints. And lastly, these heretikes haue alwaies been confuted and conuin­ced of their errors and heresies before their suffrings, whereas Gods Saints directed by his holie spirit, haue stopped the mouthes of their aduersaries with the wisedom of Gods word, which Sathan himselfe cannot resist, and through violent rage being vnconuicted haue been led to the slaughter.

CHAP. XX. Other reasons to proue that the Scriptures were indited by Gods spirit, taken from the Scriptures themselues.

§ Sect. 1 THe eight reason to proue that the scriptures are the word of God, The eight rea­son, taken from the argument which they handle. is the argument which they handle, and the end whereunto they tend. For the subiect whereof they intreate are the great workes of the euerliuing God, how hee exerciseth his mercie towards his children in sustaining, defending, and sauing them from all their enemies, and his iustice towards the wicked in turning their counsailes to foolishnes, in ouerthrowing their designes and purposes, curbing in their rage and violence, and in pu­nishing and destroying them. Now if you consider and peruse all other writings in the world besides, you shall finde no such matter contained in them; for some labour in polishing hu­mane [Page 331]Arts; some set out large histories of the actions, coun­sailes, successe, policies, enterprises and perturbations of men like themselues: so that at the first sight wee may know that they are indited by the spirit of man, seeing they are wholie spent in humane affaires, neuer intermedling with any spiri­tuall matter appertaining vnto God. Moreouer, the scriptures attribute the gouerning and wise disposing of all things to Gods al-ruling prouidence, that he may haue the whole praise of his owne workes; as when they speake of some famous vi­ctorie, they doe ascribe it neither to the wisedome of the Cap­taine, nor to the valour of the common souldier, but vnto the Lord of hoasts alone; neither doe they make poems in the praise of Moses, Iosua, Dauid, Ezechias, or any other of the Kings and Leaders, but in the praise of the Lord, who by his owne strong arme hath giuen his children victorie ouer their enemies. Now whence can this proceed but from the spirit of God inditing them, who contrarie to the nature of man which desireth rather all praise himselfe, doth moue him to refuse all glorie attributed to himselfe, that all the praise may bee ascri­bed vnto God? So when they speake of any benefit receiued by the Church, they doe not attribute it to worldly friends, their good fortune, or their owne industrie and labour, but to the blessing of God proceeding of his meere mercie & good­nesse towards them. And contrariwise, when they set downe the destruction of the wicked, they doe not ascribe it to any want of their owne care and prouidence, nor to the malice or power of their enemies, nor to blind chance, or other outward accident, but to the hand of God exercising his iudgements vpon them, and punishing them for their sinnes. Now if you peruse all other writings, you shall finde that they aime at no­thing lesse than Gods glorie; for some write to shew their elo­quence, others to extoll their wits and deepe learning, others to aduance the praise of mortall men aboue the clowdes, some for one end, and some for another, all aiming at their owne praise, pleasure or profit, neuer so much as once respecting Gods glorie in their least thought; and hence it is that setting downe any victorie they ascribe it to the weaknesse or want of wit, prouidence or courage of the aduerse part, or to the forti­tude of the Captains, the resolutenesse of the souldiers, the ad­uantages [Page 332]of the place, Sunne, winde, and such like circumstan­ces, in the meane time excluding y ^e God of battailes, as though he had no stroke in this busines. So likewise when they speake of any other affaires or accidents which fall out in the gouern­ment of the world, they ascribe all to outward circumstances, inferiour meanes and subordinate causes, as though God had giuen ouer the gouernment of the earth, and had committed the ruling of the sterne to blind fortune. Now whence can this exceeding difference proceede, that they should altogether aime at the glorie of God, and these wholie at the praise, plea­sure, & profit of man? that they should alwaies ascribe the go­uernment and disposing of all things to the wise prouidence of God, and these to outward accidents, naturall causes and in­feriour meanes? Surely because they were indited by the spirit of God, and therefore themselues are diuine, sauouring wholie of the author of them: and these by the spirit of man, and ther­fore al contained in them is meerly humane carnall & natural.

§. Sect. 2 The ninth rea­son, taken from the stile of the Scriptures.The ninth reason may be taken from the stile and manner of penning the Scriptures, in which they much differ from all o­ther writings whatsoeuer: for whereas men in their writings affect the praise of flowing eloquence and loftinesse of phrase, the holie Ghost in penning the Scriptures hath vsed great sim­plicitie and wonderfull plainnesse, applying himselfe to the capacitie of the most vnlearned: in which low and humble ma­ner of speech, he doth notwithstanding set foorth the deepe wisedome of God, and the profound mysteries of religion, the bottome whereof the most wise and learned in the world can not search into: and vnder the vaile of simple and plain speech, there shineth such diuine wisedom and glorious maiestie, that all the humane writings in the world, though neuer so ador­ned with the flowers of eloquence, and sharpe conceits of wit and learning, cannot so deeply pearce the heart of man, nor so forcibly worke vpon his affections, nor so powerfully incline his will either to the imbracing of that which is good, or auoi­ding of that which is euill, as the word of God: and whence can this proceed but from the vertue, power and wisedome of the spirit of God who is the author of them?

Moreouer, wee may obserue in the stile of the Scriptures, a maiesticall authoritie aboue all other witings, which onely be­seemeth [Page 333]the glorious King and soueraigne commander of hea­uen and earth: for they speake in the same manner, and inioyne the like obedience, to prince and people, rich and poore, lear­ned and vnlearned, without any difference or respect of per­son; not vsing any arguments, reasons, or perswasions, but ab­solutely commanding that dutie which is to be done, and for­bidding that sinne which should be left vndone, and that vnder the promise of euerlasting life and blessednesse, and the paine not of the gallowes, racke, or wheele, but of eternall death and damnation; and whom beseemeth it to promise euerlasting life, or to threaten euelrasting death, but him only who is him­selfe eternall and euerlasting? and who hath this absolute au­thoritie of commanding all without any difference, but he who is Lord, Creator and gouernour of the prince as well as the people? Lastly, this word of God doth not only extend it selfe to the outward actions and conuersation, requiring onely the externall obedience which is in fact and outward behauiour, which is the vttermost that humane lawes respect, because the lawgiuers can see no further; but the law of God requireth especially the obedience of the heart, and forbiddeth not only consent to any euill, but euen concupiscence and lust? now who can make lawes for the heart and conscience, or though he should be so fond to make them, who could either reward the obedient, or punish the disobedient, but God alone who searcheth the heart and reines? The stile therefore of the scrip­tures being peculiar vnto themselues, shewing maiestie in low­linesse & meanesse, an ouerruling power in perswading, with­out rendring reason or bringing any argument besides abso­lute authoritie, and an vniuersall iurisdiction ouer all without difference or respect, and that as well in regard of the secret thoughts as the outward actions, doth manifestly shew that they are not the inuention of man, but the word of God indi­ted by his holy spirit.

§. Sect. 3 But it may bee obiected, Why the Scrip­tures were pen­ned in a simple lowly and plain stile. that if the Lord who is infinite in wisedome were the author of the Scriptures, they would haue excelled all humane writings in conceit of wit, and excellencie of phrase and stile, as farre as God excelleth man, whereas wee see that they are penned after a most simple plaine and vnpo­lished manner. To which I answere, that it doth not become a [Page 334]Prince to play the Oratour when he setteth out an edict, nor to vse Rhetoricall figures and alluring perswasions when he hath to deale with his subiects, but rather peremptorie commande­ments and plaine phrases, full of grauitie and authoritie with­out all affectation; and how much lesse should the chiefe com­mander of King and subiect, vse such a stile as sauoured any whit of humane eloquence, seeing, it better beseemeth his ma­iestie plainly to commaund, than to perswade, or allure with inticing speeches? Secondly, the Scriptures were penned by the holy Ghost, not onely for the wise and learned, but also for the simple and ignorant: and therefore howsoeuer the Lord in the profunditie of his wisedome, could haue written in such a loftie stile as would haue filled euen the most learned with admiration, yet hee vseth a simple easie stile fit for the capacitie of all, because it was for the vse of all, and necessarie to salua­tion to be vnderstood of all sorts and conditions. As therefore he frameth himselfe to our shallow capacitie in the penning of the Scriptures, and speaketh not according to his vnsearchable wisedome, but after the manner of men, or els no man, no not the most wise and learned could vnderstand him: so he thought it fit to speake aswell to the capacitie of the simple as the wise, because the knowledge of his word was no lesse necessarie to saluation to these than to the other; and in his mercie and goodnesse hee vouchsafed as well milke to the babe, as strong meate to those who were come to more ripe yeeres in know­ledge and spirituall wisedome. At which the wise and learned haue no reason to be offended, seeing the saluation of one is as deare to God as of another, and they may with greater facility vnderstand the Scriptures being plaine and easie, which could not be vnderstood of the simple, if they were penned in a lofty eloquent phrase. And yet if they examine the Scriptures in the balance of a true iudgement, they may finde food therein con­tained fit for their owne pallat and taste; for vnder this humi­litie they shall discerne more maiestie, vnder this simplicitie more deepe wisedome, vnder this vnpolished plainnesse more powerful perswasions to work vpon and incline the affections, than in all humane writings whatsoeuer. Thirdly, humane elo­quence and wittie sharpe conceits, are not onely vnfitting the graue maiestie of our heauenly King, but also needlesse in re­spect [Page 335]of the Scriptures themselues; for what are they but Gods truth, and what is more agreeable and beseeming truth, than plainnesse and simplicitie? For what needes beautie the helpe of painting, or a precious Diamond much art to polish it, seeing they are glorious in their own nature? And what needs the truth of God, which in it selfe shineth cleerely like the Sunne in his chiefest brightnes, the goodly ornaments of humane eloquence which would but darken the beames thereof? Or what needes that which is heauenly and diuine, any helpe from that which is earthly and carnall to commend it to mans iudgement? No, no, the flowers of Rhetoricke and helpe of wittie Sophistrie, is more fit for Tullies orations, whereby oft times a good cause is made bad, and a bad one good, right wrong, and wrong right, than for Gods diuine truth, which like the Sunne shineth most gloriously when it is bare & naked. Lastly, it is to be obserued that the Lord in his wisedome doth manifest his power in weaknesse, his maie­stie in basenes; and his wisedome in foolishnes, to the end that weaknes basenes, and follie, may serue as foiles to make his po­wer, maiestie, and wisedom appeare to vs more glorious, though in truth in themselues they are infinite, and nothing can be ad­ded to their excellencie. But because wee lie groueling on the earth, and are readie to ascribe al to the inferiour means, and no­thing vnto God: therefore the Lord chuseth weake and simple meanes, that his own power and wisedome may be in them more manifest. For example, if the Lord had penned the Scriptures in such an eloquent stile as would haue rauished the readers with delight, we would like fooles haue stood admiring at the curious worke of the casket, and neuer opened it to looke vpon the pre­cious iewel therin contained; & haue bin so much affected with the words, that in the meane time we would haue neglected the matter; but when this treasure is brought vnto vs but in an ear­then vessell, when this beautifull feature is cloathed in meane at­tire, and the diuine wisedome of God set foorth in an humble and simple stile, wee leaue shadowes and behold the substance, neither doe we rest in the outward letter, but search after the in­ward truth. So also if the Lord had in the penning of the Scrip­tures vsed inticing eloquence, or affected humane learning, men would haue been readie to haue said, that by the force thereof so many were drawne or inticed, to embrace religion and to spend [Page 336]their liues in Gods seruice; but when as in outward shew there is nothing but vnpolished plainnesse and simple rudenesse, by which neuerthelesse the hearers vnderstanding is more inlighte­ned, his wil more powerfully inclined, his affectiōs more strong­ly ruled, than by all the eloquent perswasions which wit and learning can inuent, they are driuen to confesse that the wise­dome of God is hidden vnder this simplicitie, his power vnder this outward weaknes, and that the Scriptures haue their vertue and force, not from the inticing speech of mans wisedome and excellencie of words, but from the power and plaine euidence of Gods spirit, who was the author and inditer of them.

§. Sect. 4 The tenth reason, The tenth rea­son, taken from the Contents of the Scriptures, which in many things are a­boue the reach of humane rea­son. to proue that the Scriptures are not the in­uention of man, but the word of God indited by his spirit, is, that many things contained therein are aboue the reach of hu­mane vnderstanding, and so deepe that mans wisedome and rea­son cannot conceiue them nor search them to the bottome. For example, though all men know by the light of nature that there is a God, seeing this truth is written in large characters in the faire volume of the creatures, so as none can behold them but he must needes know and acknowledge it; yet that this God being one in nature should be distinguished into three persons, the Fa­ther, Sonne, and holy Ghost, without any diuision of substance or confusion of persons, mans reason cannot conceiue, though the Lord hath reuealed it, and much lesse could inuent it seeing now it cannot comprehend it. So, that the world and the crea­tures therein contained were created, the light of nature suffici­ently teacheth vs, seeing they haue an end and therefore had a beginning, a time of corruption and therefore a time of genera­tion also, and as is the nature of euery seuerall part, so is the na­ture of the whole vniuersall; seeing also one effect brings vs to his cause, and that cause to a superiour cause, and that to another vntill we come to the highest and supreame cause which is God, who hauing his being of himselfe giueth being to all things: but that all this goodly order should bee brought out of confusion, this light out of darknes, that al these excellent creatures should be created of nothing, by the alone word of their omnipotent Creator, it passeth the conceit of humane reason, & therefore his inuention also. So, that we are wretched and full of miserie, not only our reason but euen our senses can teach vs; but how wee [Page 337]should be freed out of this miserie and attaine vnto euerlasting happinesse, is a thing aboue the reach of mans wisedome. And that we are vnable to performe those duties we ought, and leaue those sinnes vndone which we should omit, and by both offend God, the law of nature written in our hearts, and the checks and feares which euery one feele in their owne consciences doe suffi­ciently teach vs: but the meanes whereby wee should be recon­ciled vnto God whom we haue offended, as they are set down in his word, namely, that the second person in Trinitie should take vpon him mans nature and be borne of a pure virgin, that in this nature hee should for vs perfourme perfect obedience to Gods law, and suffer affliction, miserie, yea death it selfe to reconcile vs to his Father and procure his loue, to free vs from euerlasting death and damnation, and to purchase for vs euerlasting life and happinesse, and that his obedience and merits should become ours, by reason of that vnion whereby hee becommeth our head and wee his members, which vnion is made principally by his spirit, and instrumentally by faith, doe all seeme strange, yea ab­surd to humane reason; and therefore the Apostle saith, that the natural man perceiueth not the things which are of the spirit of God, 1. Cor. 2.14. for they are foolishnes vnto him, neither can hee know them, because they are spiritually discerned; as it is 1. Cor. 2.14. And if he cannot know and conceiue them when in the preaching of the Gospell they are reuealed vnto him; how much lesse could hee inuent them hauing neuer heard of them? or who can imagine that in policie he would haue deuised such a religion to keep the world in awe and obedience, as to euery worldly man seemeth foolish and absurd, yea contrary to his nature? For what can be more a­gainst the haire, than to deny our selues and to take vp our crosse and follow Christ? than to reiect our owne workes and worthi­nesse, and to seek for iustification in Christs death and obedience alone? than to imagine that manifold afflictions and great mise­rie, is the high way that leadeth to glorie and endlesse felicitie? and that pleasures, honours, and riches, make vs vnfit to enter in­to Gods kingdome? And therefore seeing the doctrine of the Scriptures are not onely aboue the reach of humane reason, but also flat contrary to naturall wisedome, it plainly prooueth that they are not the inuention of mortall man (for then the effect would bee like the cause) but the word of the euerliuing God, [Page 338]which sauoureth of his hidden and spirituall wisedome.

§ Sect. 5 The eluenth argument, The eleuenth reason, taken from the pro­phecies of holy Scriptures. to proue that the Scriptures were indi­ted not by man but by Gods spirit, are the prophecies therein contained, which were fulfilled in their due time; as that there should be enmitie betweene the seed of the woman and the seed of the Serpent, and that the promised seede Christ Iesus should vanquish the diuell; that the posteritie of Cham should be accur­sed; that Abraham should haue a sonne by his wife Sarah, when they were both old, and she past the time of child-bearing; that his posterity should be bond men in Egypt foure hundred yeres, foretold before hee had Isaac of whom they came; that Iudaes posteritie who was but the fourth sonne, should haue soueraign­tie and dominion ouer the rest; that the scepter should not be ta­ken from him till the Messias should come; that the tribe of E­phraim should excell the tribe of Manasses; that hee who should ree difie Iericho after it was destroyed, Iosh. 6.26. should be punished with the death of his sonnes, as appeareth Iosh. 6.26, which was fiue hundred yeeres after fulfilled in Hiel the Bethelite, 1. King. 16.34. as it is 1. King. 16.34; that Iosias by name should destroy idolatrie and the ido­laters, and restore the true religion, 1. King. 13.1.2. 2. King. 22. and 23. foretold almost 300 yeeres before he was borne, 1. King. 13.1, 2. 2. King. 22. and 23; that the people of Israel should bee led captiue into Babylon, and be set free by Cyrus by name, Esa. 44.26.27.28. prophecied of aboue an hundred yeeres before Cyrus was borne, Esa. 44.26, 27, 28. And to these we may adde the prophecies of Ieremy, concerning the taking of Ierusa­lem and their captiuitie into Babylon, and the time of seuentie yeeres limited for their abiding there; the prophecies of Daniel concerning the foure Monarchies, which are so cleere and per­spicuous as if hee had seene them in his time; the prophecie of Christ concerning the destruction of Ierusalem; the prophecies contained in the Reuelation of S. Iohn, many of which we see ful­filled in our time, especially that concerning the Antichrist of Rome, his manner of comming, his increasing, his workes, seate and place of residence; and which are so manifestly and plainly described, as if the Apostle had written an historie and not a prophecie. Which plainly proueth that the Scriptures were not deuised by man, but penned by the inspiration of Gods spirit, who by his prouident wise dome foreseeth all things, and by his wise prouidence ruleth all things.

§. Sect. 6 But here Sathan will be readie to obiect, That the Scrip­tures were pen­ned by the holie men of God which are in them mentio­ned, and not forged in their names by some polititian. that we are not able to prooue that these prophecies were written by any such Pro­phets and holy men as are mentioned in the Scriptures, so long before the things contained in them were done, and that for ought wee know they might be forged and foysted in by some cunning fellow after the things were come to passe. The like ob­iections also he maketh against the rest of the Scriptures, as that either there was not any such Moses, or if he were, that he was but some cunning fellow who writ of miracles and wonders ne­uer done, to gaine credit to his law which he had published; or if he wrote nothing but truth in his time, yet we know not whe­ther these books which goe vnder his name are perfect as he left them, or depraued and corrupted, hauing many things altred, added, & detracted, according to the pleasure of those who haue had the keeping of them. And so also hee obiecteth against the other parts of holy Scriptures. To this I answere, that as it were great absurditie to call in question the writings of Cicero, Sene­ca, Plutarch and other Heathen men whether they were penned by any such men or no, because the next age receiued them from the authors themselues, and deliuered them to the next insuing, and so by tradition from hand to hand they are come vnto vs; so it is no lesse absurditie to call into question whether the scrip­tures were written by the Prophets and Apostles who liued in their seuerall times, seeing the Church hath receiued them from time to time, and deliuered them to their successors to this day. Moreouer, the law published by Moses was not in secret or in a corner before some few witnesses, but in the presence of sixe hundred thousand men, besides women and children, and the strange miracles and workes of God full of wonder, which hee wrought for the better confirmation of his law giuen, were done and perfourmed in the presence of many thousands, who made relation of them to their posteritie, and they to theirs to this day. Neither was it easie to be corrupted, altred or changed, see­ing the lawgiuer did straightly charge all men that they should not adde, detract, or alter any thing vpon paine of present death in this world, and euerlasting death in the life to come; who therefore would incurre the danger of such fearfull punishment for the satisfying of his fruitlesse phantasie? Moreouer, this book of the law was safely kept in the Tabernacle, and after in the [Page 340]Temple in the Arke which was placed in the holy of holiest, and diuers authenticall copies written out of it for euery one of the twelue tribes, which were euery Sabbaoth day read and ex­pounded in their Sinagogues; yea so familiar were these wri­tings with the Iewes, that they were written in their houses, and vpon their garments, so as it was not possible for any man to falsifie them but it would presently bee espied. Yea (will the tempter say) but though they could not be depraued or corrup­ted, yet they might at first bee inuented by some more subtill than the rest, and so thrust vpon men vnder the authority of God himselfe, as being the writings of his Prophets and Apostles. To which I answere, that there is no probabilitie of truth in this ob­iection; for I would faine know in what age this man should write. In the time of Moses? how then could he write the histo­rie of the Iudges who succeeded him? In the time of the Iudges? how then could he write the historie of the Kings? What then? could he write these things in the time of the Kings, and so faine a relation of such things as went before? why then it is necessa­rie that hee should haue liued in the time of the last Kings, or els he could not haue penned their historie also: but before this time, there were many copies abroad of the Scriptures in diuers nations, by reason that the Iewes were scattered abroad through their captiuitie, where they as constantly professed their religion as in their owne countrey. Besides, if these writings had been fained, in what age could they come to light but men diligently inquiring into them, as being matters importing no lesse than their eternall saluation or condemnation, would haue found them counterfeit? For if they had been penned in the same age wherein the things were done, who would haue beleeued them, if they did not assuredly know that they contained nothing but certaine truth? If in an after age, who would haue straight sub­scribed vnto them, vnlesse they had by tradition from their an­cestors bin assured that such things were done in former times? Furthermore, it is not probable but that the Iewes would haue made mentiō of such an author if they had known him; or if they had by some accident found them written in this forme, it is not likely that they would haue been so simple as to haue built their faith so firmely vpon them, that they would rather chuse to suf­fer all torments than be brought to denie any one part of them.

§ Sect. 7 Lastly, it is obiected that in the time of Antiochus, That the books of holy Scrip­ture perished not in the time of Antiochus. the books of the Scriptures were by his tyrannie and extreame crueltie wholy abolished, and these which we haue, afterwards inuented by the Iewes to grace their religion. To which I answere, that this obiection is so sotrishly foolish, that it sauoureth not of common sense, much lesse of any force of reason, for seeing now there were extant almost innumerable copies of the Scriptures, what meanes could be inuented by with and rage vtterly to sup­presse them, especially seeing the Iewes made farre more pre­cious account of them than of their liues, so that for the profes­sion of this truth they were content to suffer euen in this tyrants time cruell deaths? Besides, if they had been all destroyed and a­bolished in his time, how came it to passe that presently after his death they were againe (as it were) pulled out of the ashes and reuiued? Or how could others be put in their place, seeing in­numerable men liued before and after his persecution, who had the sight and perusing of the same bookes before they were sup­pressed, and afterwards againe when they came to light? Lastly, though it should be granted that all the bookes of holy Scrip­tures had bin vtterly defaced in al the dominions of Antiochus, yet this were nothing for the tempters purpose: for the Iewes were now scattered far and wide, and had their Sinagogues and schooles in sundrie nations where he had no authoritie; & ther­fore though he had destroyed all the copies of the Scriptures in all places of his kingdome, yet there were many in other places where hee bare no sway. Neither were they now in the Hebrew tongue alone, but also translated into the Greeke by the 70 In­terpreters, at the request of Ptolomey Philadelphus, and the tran­slation carefully kept in his Librarie long before the time of this Antiochus. By al which it is more then manifest, that the Scrip­tures are the same which were penned by the Prophets and holy men of God, inspired with his diuine spirit, confirmed with so many and wonderfull miracles, and sealed with the bloud of in­numerable Martyrs.

To this which hath been said, I might adde the testimony of heathen writers, who in their seueral times haue in their writings made mention of the most principal things which are contained in the story of the Bible: but as we neede not the helpe of a can­dle to see the sunne, which more sufficiently sheweth it selfe by [Page 342]his own light: so this glorious light of Gods truth is in it selfe so cleere and manifest, that it needeth not the testimony of Infidels to confirme it, vnlesse it be to those who farre exceede them in infidelitie. And that noble learned and religious Gentleman, Philip Mornay in his bookes of the Trunesse of Christian Reli­gion, hath eased me of this labour, from whose neuer wasting candle I haue borrowed the chiefest part of my light in the handling of this question.

CHAP. XXI. That the testimony of Gods spirit, doth onely perswade vs, that the Scriptures are the word of God.

ANd these are the arguments whereby all gainesaiers may be conuinced, who deny the Scriptures to be the word of God, and his infallible trueth; but though they are sufficient for the conuiction of all opposers, and for stopping the mouthes of all A­theists, Epicures and meere naturals; yet notwithstanding, not a­ny of these, nor al these are in themselues sufficient, to beget faith in the heart of any, or to perswade him with full assurance, to be­leeue that the Scriptures are the word of God, vnlesse there be adioyned vnto thē the testimony of Gods spirit, which doth not only conuince, but also throughly perswade vs of this truth; and this alone in it selfe is al-sufficient, though we neuer heard any other of the former reasons, for the working of faith in vs, and a full perswasion of this truth.

§. Sect. 1 That all other arguments are insufficient without the testimo­ny of Gods spirit, That all other arguments are without this vnsufficient. hereby it is more then manifest, in that not ma­ny wise, nor many learned in the world doe beleeue the Scrip­tures, which is the cause why they doe not submit themselues to the obedience thereof; whereas if faith might be wrought in men by force of arguments or naturall reason, Matth. 11.25. they who best con­ceiue them would most easily be perswaded by them: but contra­riwise, we see that these things are hid from the wise and pru­dent, and are reuealed vnto babes, not by meanes of naturall rea­son, but by the testimony of Gods spirit. For naturally we are all blind in spirituall things, neither can the naturall man discerne the [Page 343]things of the spirit of God, neither can he know them, 1. Cor. 2.14. because they are spiritually discerned, as it is 1. Cor. 2.14. and therefore, though the Scriptures be the glorious light of Gods truth, shining as bright as the sunne in the firmament, to those whose eyes are inlighte­ned with Gods spirit; yet to those who continue in their natu­rall blindnesse, and were neuer annoynted with the precious eye-salue of Gods spirit, this glorious light appeareth not, no more than the sunshine to those who want their sight, and hence it is that they grope at noone dayes. And as the poore woman, of whom Seneca speaketh, being suddainely in the night stricken with blindnesse, desired the next day to vndraw the curtaines and open the windoes that shee might see, whereas the cause of her not seeing was not want of light, but want of eyes: So these men who are stricken with naturall blindnesse, complaine that they cannot see the glorious light of Gods truth shining in his word, and therefore desire to haue it cleered by taking away the clouds of obiections which seeme to shadow it, and by adding vnto it the light of humane reason; but the truth is, the fault is not in this glorious light, which alwaies shineth, but in their blindnesse who cannot discerne it; and yet such is the pride, selfe loue, and vaine opinion, which euery one hath of his owne gifts, that they will sooner imagine that the sunne wanteth light, than they eyes to looke vpon it.

§. Sect. 2 True it is, that by the former reasons they may be conuinced, Other argu­ments con­uince, but not perswade. so that they haue nothing to obiect, and perhaps they may bee brought to haue a good opinion of the Scriptures, & to a doubt­full conceite that they are the word of God in deede; they may with the two Disciples which trauailed to Emaus, when they heare the Scriptures interpreted, haue their harts burne and throb within thē, imagining that which they heare, to be more than the word of mortall man; and as the blind man in the Gospell, when his eyes were a little illuminated by our Sauiour, discerned men, not as men, but as moouing trees, so they may in some confused manner know and acknowledge the Scriptures to be the word of God; but before Christ hath fully opened their eyes, and by the precious eye-salue of his spirit hath dispelled their naturall blindnesse, they wil neuer certainely be perswaded nor assuredly beleeue, that the Scriptures are not the word of man, but the in­fallible truth of God. For it is not in mans power to beget faith [Page 344]in any, neither is it grounded vpon any natural reasons or perswa­sions, but it is the supernaturall gift of Gods spirit, who illumi­nates our vnderstanding, and inclines our will, so that we see, and stedfastly beleeue that trueth which it deliuereth, as appeareth Ephes. 2.8. 2. Thes. 1.11. Ephes. 2.8. 2. Thes. 1.11.

And when we haue this testimony of Gods spirit in our hearts, it will certainely perswade vs of this truth, Gods spirit ful­ly perswadeth vs of this truth. 1. Cor. 2.15. though we had no o­ther reason: as appeareth by testimonies of Scripture, and by our owne experience. For the first it is said, 1. Cor. 2.15. That the spi­rituall man, that is, he who is indued with Gods spirit, iudgeth all things, and yet himselfe is iudged of no man. So 1. Iohn 2.27. But the annoynting which ye receiued of him, 1. Ioh. 2.27. dwelleth in you, and ye neede not that any man teach you, but as the annointing teacheth you all things, and verse 20. Vers. 20. But ye haue an oyntment him that is holy, and ye haue knowne all things. Where by hee vnderstandeth the spirit of God, 1. Cor. 2.10.12. which searcheth all things, euen the deepe things of God, which spirit is giuen vnto vs that we might know the things which are giuen vnto vs of God: as it is 1. Cor. 2.10.12. So our Sauiour promiseth to send a comforter vnto vs, Ioh. 16 7.13. as it is Iohn 16.7.13. And in deede who is more fit then the spirit of God to confirme vs in the assurance of that truth, which he himselfe hath indited and inspired? or who can better iudge of the things of God then the spirit of God? who can better informe vs in this truth then hee who is the spirit of truth? And therefore if we haue the testimony of Gods spirit in vs, we shall neede no other witnesse, nor any reasons inuented by mans wit, to confirme vs in this truth, that the Scriptures are the word of the euerliuing God.

Gods spirit per­swadeth vs of this truth by our owne fee­ling and expe­rience.For whosoeuer are indued with Gods spirit, doe also by their owne experience sensibly feele by the effects and operation of the scriptures in themselues, that they are not the word or inuen­tion of mortall man, but the word of the almightie and most wise God: for when they perceiue that the eyes of their vnderstan­ding are illuminated, which before were blind and full of darke­nes; that their will is inclined to the obedience of Gods com­maundements, which before was stubborne and rebellious; that their heart is become soft and tender, so as like the heart of Iosias it melteth at the preaching of the law, which before was obdu­rate and more hard then the Adamant; that their conscience [Page 345]which was dead and seared, is now readie to checke & controule them when they commit any sinne, and to allow and approue all good actions; that their affections are cast in a new mould, so that whereas heretofore they loued nothing but the world and worldly things, now their loue is fixed on the Lord and those things that are aboue; and whereas nothing was more odious in former times then vertue and godlines, nothing more pleasing then finne and the delights thereof, now contrariwise, nothing is more lothsome then sinne, nothing more sweete and delight­full, then obedience to Gods commaundements; and when they further consider, that this great alteration is made in them onely by the hearing of Gods word preached, they neede no further perswasions, nor other instructor to teach them, that the scriptures were penned by the diuine operation of Gods spirit, seeing the word of mortall man could neuer make such a change in them, nor any thing else but the word of the e­uerliuing God; which at the first was alone sufficient for their creation and generation, and now onely of power sufficient for their regeneration, and new birth. Ioh. 9. As therefore the blind man reasoned with the Pharisies, Iohn. 9, not with any farre fetcht reason, but from his owne experience, to proue that our Sauiour was not a notorious sinner, as the Pharisies accused him, but some great Prophet sent from God; saying, doubtles this is a maruelous thing that ye know not whence he is, and yet he hath opened mine eyes; and, if this man were not of God he could haue done nothing: so may we reason with those who affirme that it cannot be knowne whence the scriptures came, from God or man; vsing this argument taken from our owne experience, saying, doubtles this is a meruelous thing that ye doe not know whence the scriptures are, seeing they haue opened mine eyes which were blinde from my birth, inclined my wil to obedience which before was rebellious, softned my heart and sanctified and quite changed mine affections, so that I now loue that good which before I hated, and hate that euill which before I loued; and am delighted with those holy exercises which heretofore did most displease me; and am displeased with those vaine plea­sures and filthie sinnes, which in times past did most delight me; and therefore if it were not of God it could haue done no such thing, if it were not inspied and indited by his holy spirit, and [Page 346]made effectuall by the vertue and power thereof, it could neuer haue wrought in me such strange alterations.

CHAP. XXII. Sathans temptations suggested against the translations of holy Scriptures answered.

§. Sect. 1 ANd somuch for answering Sathans second tempta­tion whereby he laboreth to make men neglect the hearing of Gods word, That the Scrip­tures are truly translated. that so they may neuer be effectually called. Now thirdly, if he cannot per­swade men that the Scriptures are not the word of God, that so he may take away all the authority thereof, then he will take exceptions against the translation; suggesting into their minds, that though the Scriptures bee the word of God as they were penned in their own proper languages, by men inspired by his spirit, yet for ought they know being vnlearned, the Scrip­tures may be corruptly translated, altered from their first origi­nall, and things added and detracted at the translators pleasure. To this I answere, that not onely professors of religion, but also Pagans, Infidels, Epicures and Atheists, who are euen the very limmes of the diuell, haue been skilfull and learned in these lan­guages; and therefore if the translations were not neere the ori­ginall; who could stop their mouthes from inueighing against such falsehood? Who could restraine them from declaiming a­gainst such corruption, seeing they so hate and abhor this truth, as that they wish the vtter extirpation thereof, and with ex­treame malice oppose themselues against it, persecuting and murthering to their vttermost power, whosoeuer imbrace and professe it? Moreouer, we knowe that the Iewes who more mali­tiously maligne Christians and christianity than the Turkes and Pagans, doe notwithstanding agree with vs in the translation of the old Testament, and can take no exception against the new. Thirdly, there hath been euer since Christs comming many sec­taries and heretikes, who for the maintenance of their opinions haue but sought to corrupt some few places of the Scriptures, but still God hath raised vp some godly learned in the originall tongues, who haue confuted them and cleered the text; how [Page 347]therefore in such diuision and vehement discord should such a thing be concealed. How should any corrupt the whole Scrip­tures, or any principall places; seeing there is such controuersies from time to time about euery letter and syllable? Lastly, this truth of the Scriptures hath been sealed and confirmed with the blood of many Martyrs, who haue been excellently learned in the originall tongues: and who can imagine that they would haue been so foolish, as to haue giuen their liues for the maintai­ning that truth which is contained in the Scriptures as we haue them translated, if they thought them corrupted and falsified in the translation?

§. Sect. 2 But the tempter will obiect that the translations exceedingly differ one from another, Of the diffe­rence of trans­lations. and therefore some of them must needs bee false, and who would ground his faith vpon any, vntill hee know which is the best and truest? I answere, that though there be diuers translations, and one better than another; yet euen that which is most corrupt and imperfect is sufficient to instruct vs in the knowledge of God, and in the principles of Christian religi­on; neither is there amongst them all, many errors which con­cerne the articles of our faith, or come neere the substance of doctrine which we are bound to beleeue, for all the translatours haue laboured to conforme their translations according to the analogy of faith; and though they haue not in all places deliue­red the proper sense, yet they haue endeauored to come as neere it as they can, and where they haue fayled, it is rather in circum­stances than in substance, in the proper and speciall truth, than in the common and generall; and though in one place they do not so cleere the truth as they should, yet they doe it in many other. And therefore let not Sathan perswade vs to neglect the Scrip­tures, because there are wants and imperfections in the translati­ons; for if we studie and meditate euen in the meanest, and con­forme and frame our liues according to that trueth which wee learne out of them, wee shall attaine vnto euerlasting life and happinesse. Men doe not vse to neglect their businesse, because by reason of some cloude the sunne doth not shine vpon them in his full brightnesse; for that light which they inioy is suffici­ent, though not so gloriously bright as when it shineth in his full cleerenesse: so we must not neglect the conforming of our selues to the Scriptures, because we cannot see them shine in their own [Page 348]glorious brightnesse, as they were penned by the inspiration of the holy Ghost in the originall language (for as well may a pain­ter expresse in his table with artificiall colours the glory of the Sunne, as any man liuing can expresse that perfect beautie and diuine glory which shineth in the naturall phrase of holy Scrip­tures in a translation) but rather wee are to inioy the benefit of this glorious shining Sunne of Gods word, though the bright­nesse bee as it were vayled and somewhat shadowed with the cloude of another language; for notwithstanding, through it they shine and afford vs such light, as may be sufficient to guide and direct vs in the waies of holinesse and righteousnesse, which will bring vs in the end to eternall glory and endlesse felicity.

CHAP. XXIII. Sathans temptations taken from the euill liues of the Ministers, answered.

§. Sect. 1 ANd so much concerning the obiections which Sa­than maketh against the Scriptures themselues, That Sathan by disgracing the ministers see­keth to disgrace their ministerie also. to the end hee may make men neglect to heare and reade them. But if this will not preuaile, then hee leaueth to disgrace the word it selfe, and see­keth by discrediting the Ministers thereof, to make them to contemne their Ministerie; and to this ende hee vseth all his skill to draw them into some grosse and scandalous sinne, and to neglect that doctrine themselues which they teach vnto o­thers, shewing in their liues and conuersations, neither zeale of Gods glorie, nor desire of their neighbors good; and when he hath attained vnto his purpose in some, he thinketh it a sufficient ground for the slaunder of all, and a notable foundation where­upon he may builde a most pernitious temptation. Art thou so foolish (will he say) as to thinke all Gospell which the ministers teach, that all truth commeth from their mouthes, & that there is not a more easie way of attaining to euerlasting life, then that which they shew vnto thee? why, do but looke vpon themselues and thoushalt finde their liues farre dissonant from their words, that whilest they exhort thee to stricktnes, they take their liber­tie, whilest they disswade thee from taking thy pleasure, affecting [Page 349]honors, setting thy heart vpon riches, themselues in the meane time are as voluptuous, ambitious, and couetous as any other; and whilest they indeauour to make sinne to appeare vnto thee as blacke as hell, themselues imbrace it with pleasure and delight as though it were the ioy of heauen. Who therefore can imagine that they thinke as they speake, or that they are perswaded that heauen gate is so straight, and the way so troublesome and hard to finde, as they goe about to perswade thee, seeing themselues take the least paines in walking in this way which they prescribe vnto others? Or if it be the truth which they teach, then surely they are not worth the hearing who in their liues deny this truth which in their words they professe; for what hope canst thou haue that it will be powerfull to worke grace in thee, seeing it hath no power to worke it in themselues? or that they can per­swade thee to that holines, to which themselues are not per­swaded?

§. Sect. 2 And thus doth Sathan seeke to keepe men from hearing of Gods word, The answere to the former temptation. that so being weakned and hungerstarued for want of this heauenly Manna, he may vanquish them at the first onset, and leade them captiue vnto all sinne; and being still hudwinckt with the thicke vaile of ignorance, he may leade them the direct way to hell and vtter destruction: and therefore it behoueth e­uery one to arme themselues, that so they may beate backe the violence of this temptation. First therefore, Ministers sub­iect to all hu­maine imper­fection. whereas he saith that the ministers speak not as they think, because they do not as the speak; we are to know for the answering of this temptation, that ministers are subiect to the same corruptions and infirmities which are incident vnto other men, and though they are called in the scriptures Angels in respect that they are Gods messen­gers to bring and publish the glad tidings of the Gospell, yet are they not Angels in respect of their puritie and perfection: but as they are flesh and blood, subiect to all humane frailtie; as they are borne in sinne and defiled with originall corruption, so are they as prone as others to fall into al actuall transgressions, if the Lord restraine them not. Neither must we imagine that learning and knowledge doe indue men with sanctification and the sa­uing graces of Gods spirit, for then we might attaine vnto them by our studie, labour and industrie; whereas the Scriptures teach vs that they are Gods free gifts which hee bestoweth on whom [Page 350]he will; then it would follow that hee who is indued with most knowledge and learning, should also haue most grace and san­ctification, whereas our owne experience teacheth vs, that many of the greatest Doctors of the world spend their liues in all vo­luptuous pleasures and licentiousnesse. What then? doe these men teach one thing and beleeue another. Surely it may be the case of many, for faith commeth not by varietie of knowledge, neither is it tied to learning; but it is the free gift of God besto­wed as well, yea and as often also, vpon the simple fisherman as vpon the learned Pharisie; and therefore though they haue such great learning and knowledge, that they are able to instruct o­thers and defend the truth against all opposers, yet may they be as hard hearted and full of infidelitie, as the most ignorant and sottish in the world. Shall then their hardnesse of heart and infi­delitie moue vs to call the truth of God which they deliuer into question, as though it were a matter doubtfull whether it is the word of God or no? God forbid. Nay, let God be true and eue­rie man a liar. For their owne consciences are conuinced of this truth though not perswaded, and the Lord hath giuen them eies to see it, though not hearts to beleeue it; to the end that the praise of our saluation may wholy be ascribed to his owne free grace, who calleth and iustifieth, sanctifieth and saueth whom he will, and not vnto humane learning or knowledge, which may be attained vnto by mans industrie and labour.

It may bee also that these who teach one thing and practise the cleane contrarie, §. Sect. 3. That not lear­ning, but Gods spirit freeth vs from our natu­rall corrup­tions. doe notwithstanding beleeue, that is, know and giue their assent to that which they deliuer; but this gene­rall faith is incident as well to the diuels themselues as vnto men, and therefore those who haue it may neuerthelesse be as worldly, carnal, and prophane as euer they were; for before we attaine vnto a true iustifying faith, and be sanctified by Gods spirit, our knowledge and learning wil not free vs from our cor­ruption of nature, wherein wee are conceiued borne and bred; and therefore though wee see the truth, yea know and acknow­ledge it to be the word of God, which shall one day either iusti­fie or condemne vs, yet if the Lord doe not ioyne with this knowledge the inward operation of his spirit, making it effect­tuall for our sanctification, and for the purging of vs from our corruptions, wee are as readie to fall into all sinne, being inticed [Page 351]and carried away with the riches, honours and pleasures of the world, as if we were still most sottishly ignorant. A notable ex­ample hereof we haue in Salomon, who though hee had receiued such a measure of wisedome and diuine knowledge, That neglect of dutie doth not alwaies argue incredulitie. as neuer meere man attained vnto the like, yea though he were a penman of an excellent portion of holie Scriptures, yet the Lord leauing him to the corruption of his owne heart, he fell most grieuously into all abominable wickednesse: and yet who will dare to say, that Salomon did not write as he thought, and not rather that he was carried away through the violence of his corruptions, to commit that sinne which his conscience condemned, and to neglect obedience to Gods vndoubted truth? So Dauid who was indued with notable knowledge and no lesse grace, fel not­withstanding most fearefully into adulterie and murther; but shall we therefore thinke that he was not perswaded that these were horrible sinnes, or that when he commended mercie, inno­cencie and chastitie, he spake not as he thought? And Peter like­wise denied and forswore his master, whom before hee had ac­knowledged to be the sonne of God; but shall wee hence conclude that Peter dissembled when he made that notable con­fession, because when hee came to the triall hee vtterly disclai­med it? Nay rather we may certainly be perswaded, that Dauid was carried away with his lust and concupiscence, and Peter o­uercome with feare and frailtie, and both drawne, through their corruption, to commit those sinnes which their consciences con­demened. But leauing such farre fetcht instances, let euery man, yea euen he who hath attained vnto the greatest measure of faith and sanctification, enter into a strict and due consideration with himselfe, and examine his owne conscience before Gods tribu­nall seate; and then let him tell me whether hee perfourme obe­dience to all that truth which hee knoweth and beleeueth, or whether he may not iustly complaine, that our corruption takes occasion by the knowledge of Gods commandement, to work in vs all manner of concupiscence; that hee doth those things which he alloweth not, nay which he hateth and abhorreth; that though hee doe not onely know the law of God, but also is de­lighted therewith in the inner man, yet that there is another law in his members which rebelleth atainst the law of his mind, Rom. 7.8.15.23. and leadeth him captiue vnto the law of sinne, as it is Rom. 7.8.15.23. [Page 352]And if this be the case of Salomon, Dauid, Peter, and of all Gods children, who haue attained to the greatest measure of know­ledge and sanctification; let not Sathan perswade vs that wee may safely neglect the ministerie of the word, because the mini­sters thereof seeme not perswaded that the doctrine which they deliuer is true, in that they do not practise it in their own liues: for many knowing and beleeuing that truth which they deliuer, are notwithstanding destitute of the sanctifying graces of Gods spirit, and therefore wholy carried away into all licentious wic­kednesse; and many also who are sanctified, being not wholy purged from their naturall corruptions, are readie to shew their frailtie and infirmties to all the world, though they know, ac­knowledge, beleeue, and from their hearts embrace, that truth which they teach and professe.

But if Sathan cannot thus preuaile, nor cause vs to doubt of Gods truth, §. Sect. 4. The second temptation ta­ken from the euill liues of Ministers, an­swered. because the ministers liue not according to that do­ctrine which they teach; then he will perswade them at least to refuse to heare such whose liues are scandalous, as being vnwor­thie to take the word into their mouthes, and vnable to conuert or amend others, seeing the word is not powerfull which they deliuer for the conuerting and refourming of their owne liues. Which temptation of sathan is most dangerous and pernicious vnto many: for what greater discouragement can there be to a sicke patient, than to take physicke of such a Physition who can not cure himselfe of the same disease? Or who will willingly eate of that foode, which he who giueth it vnto him so loatheth and abhorreth, that he will not so much as taste of it? Or who taketh delight in hearing him discourse of mercie, chastitie, and libera­litie, whom he knoweth wholy possessed of crueltie, lust, and co­uetousnesse? And therefore it were to be wished that Gods mi­nisters should be Physitions to themselues, before they take vp­on them the cure of others; that they should not stand like Ima­ges by the high way sides, directing others in their iourneys, themselues neuer mouing foot, but that they should like guides goe before them, and instruct them not only by their word, but also moue them to receiue their instructiō by their example. But yet let vs take heed, that Sathan doe not take occasion vpon the neglect of their dutie to make vs neglect ours; & that he do not robbe vs of the inestimable treasure of Gods word, and depriue [Page 353]vs of this heauenly Manna and foode of our soules, whereby all the graces of Gods spirit are begotten, That the Mini­sters wicked­nesse or vnwor­thinesse should not make vs neglect hea­ring. nourished and increased in vs, because the minister who offreth it vnto vs doth not feede vpon it himselfe. And to this end we are to know that the mini­sterie of the word is Gods ordinance, which dependeth not vp­on the worthinesse of him who deliuereth it, neither is it made voide and vneffectuall by his vnworthinesse; but it hath it vertue force and power from the blessing of God, and from the inward operation of his spirit, who applieth it to the hearts and consci­ences of men, and thereby illuminates their vnderstandings, be­getteth faith in them and all sanctifying and sauing graces. And hence it is, that the minister himself, findeth not the word which he deliuereth, effectual for the begetting of faith or any grace in him, which notwithstanding is powerfull in many of the hea­rers for these purposes, because the Lord vouchsafeth not the as­sistance and inward cooperation of his holy spirit with the out­ward ministerie of the word vnto him, which notwithstanding he mercifully granteth vnto others. Seeing then the ministerie of the word is Gods owne ordinance, which he maketh effectu­all to whom hee will by the inward operation of his holy spirit, by whomsoeuer it is deliuered; and seeing those ministers which are most holy and vertuous cannot at their pleasure infuse grace into their hearers; for Paul may plant, and Apollos may water, but God giueth the increase; 1. Cor. 3.5. so that neither the one nor the other are any thing in themselues without Gods blessing; seeing also those who are loose and vicious, if they truly preach the truth it selfe, cannot by their badnesse hinder Gods ordinance, but that comming from their mouthes it will be effectuall for the con­uersion of men vnto God, and the eternal saluation of those that beleeue; for though vnto himselfe it be but a dead letter, yet the spirit of God may giue life vnto it in those who receiue it; and though he preacheth for glorie or gaine, or for enuie and strife, yet we must with the Apostle reioyce that Christ is preached any manner of way, Phil. 1.15.18. and reape the fruite thereof to our eternal com­fort. Lastly, seeing the wisedome of God thinketh it good to send ambassadours of both sorts, sanctified and vnsanctified, and oftentimes maketh the word in the mouth fo a faithfull and godly minister the sauour of death vnto death, and the same word in the mouth of one who is voide of grace and sanctifica­tion [Page 354]the sauour of life vnto life, to the end that we should not de­pend vpon man, but wholy rest and relie our selues vpon Gods owne ordinance, giuing and ascribing vnto him the whole glory and praise of our conuersion and saluation; let not Sathan per­swade vs to thinke the worse of the pure word of God, because of his corruption who deliuereth it: for what were this but to refuse a comfortable ambassage from a gracious prince, because we dislike the qualities of the ambassadours? what were this but to scorne to receiue a kind letter from a louing father, because the carrier doth displease vs? what is this but to refuse a rich treasure, because it is brought vnto vs in an earthen vessell which is fraile and brittle? what is it but like proud beggers to refuse the bountifull almes of a mercifull prince, because it is deliue­red vnto vs by an Amner which is couetous and hard harted? Yea what is it but to crosse our Sauiour Christs expresse commande­ment, who commanded all to heare euen the Scribes and Phari­sies who sate in Moses chaire, Matth. 23. and to do after their words though not after their workes? In a word, what is it els than to pin Gods ordinance vpon mans sleeue, and to make the preaching of the Gospell, Rom. 1.16. which is the power of God to saluation vnto euery one who beleeueth, to depend vpon the weake strength of fraile flesh, ei­ther to bee made effectuall by his worthinesse, or to bee made vaine and vnprofitable by his vnworthinesse?

CHAP. XXIIII. Sathans temptations taken from sundrie opinions, sects, and reli­gions, answered.

ANd thus Sathan may be answered, §. Sect. 1. Sathans temp­tations perswa­ding vs to pro­fesse no reli­gion. when he taketh occa­sion of discrediting the Gospell and hindring the course thereof, by obiecting the wickednesse and worldly pro­phanenesse, or the infirmities and fraile weaknesse of the Mini­sters thereof. But if he cannot thus preuaile, he leaueth their liues and commeth to their doctrine. Doest thou not see (will he say) that there are innumerable sects and contrary factions amongst those who professe Christianitie? some Papists, some Protestants, some Arians, some Anabaptists, some Pelagians, some Liber­tines, some Familists, some Donatists, & many other who all cite and alledge Scriptures for the defending of their contrarie opi­nions, [Page 355]& confidently affirme y ^t they only haue the truth amongst them? how therfore canst thou know which is truth and which is falsehood; who interpret the scriptures aright, and who wrest and misconster them? or if thou wert disposed to be religious, what religion wilt thou professe in this great confusion? to what Church wilt thou adioyne thy selfe seeing one is contrarie to another, and thou knowest not which is in the truth? If thou beest wise therefore keepe thy selfe quiet and let all alone, harken not to any of them, or if thou dost, beleeue them not ouer hastily, be of that religion which will best stand with thine aduantage; or if thou wilt needes serue God, follow thine owne conscience, haue a good intention in that thou doest, and it is enough; but professe not one religion more than another, till thou seest those who are learned agree amongst themselues, for vntill then thou canst haue no assurance that thou professest the truth. For the an­swering of which temptation we are to know, that the scriptures haue foretould vnto vs that there should be sects, diuisions, 1. Cor. 11.19. 1. Tim. 4.1. 2. Pet. 2.1. heresies & false teachers, euen vnto the end of the world; as appeareth 1. Cor. 11.19. 1. Tim. 4.1. 2. Pet. 2.1. And the experience of al times both vnder the law, & vnder the Gospel, may sufficiently teach vs that wheresoeuer the truth of God is published and preached, there it is opposed by innumerable sectaries and heretikes, which by the malice and subtiltie of Sathan, are stirred vp to impugne and discredit the true religion: and therefore if Sathan can still keepe vs blindfoulded in ignorance, and restraine vs from the confes­sion and profession of our faith, till there be a generall vnitie and agreement in the true religion, without all opposition or gaine­saying, then he hath attained his desire; for so shall we neuer ioyne our selues in the communion of the saints, nor bee true members of the Church, professing & practizing the religion of Iesus Christ, seeing the diuell will not cease to stir vp his wicked instruments, false Prophets, secraties and heretikes, to the end they may oppugne and contradict the truth when it is sincerely preached, and make it frutelesse in the hearts of vnbeleeuers; seeing also our Sauiour hath taught vs that his Church is but a little flocke, which is assaulted and grieuously vexed, not onely with Lyons, Tigers and open enemies, but also with Foxes, and Wolues in sheepes clothing, and secret enemies who vnder the shew and profession of religion, seeke to vndermine and bring [Page 356]it to ruine. And the Apostle also hath forewarned vs that there must be heresies among vs, 1. Cor. 11.19. that they who are approoued might be knowne. 1. Cor. 11.19. Though therefore there be many sects, and heresies, many false religions, and but one truth, this must not make vs to neglect all, till there be an vniuersall agreement, for as well may be reconcile light and darkenes, the children of God with the children of the diuell, grace & naturall corruption, truth and error, as the true religion with those which are false, or the professors of the one with the professors of the other.

Those who haue important businesses abroad, doe not stay at home and refuse to trauaile because some goe out of the way; but therefore they are more carefull to informe themselues of e­uery turning in their iourney, because they would not erre with others: those that haue a desire to liue, doe not refuse all meate because some surfet & die, by eating that which is vnwholsome; but rather hereby they are made more warie in making good choyse of such diet as is fit for the preseruation of their health: those also who are sicke, doe not neglect all phisicke, because there are many cousening Imposters and vnlearned Emperickes who kil in sted of curing; but this maketh thē with more circum­spection to find out a skilful and learned phisition. Let vs there­fore follow the like practise in these spirituall things: and seeing there is but one direct way which leadeth vnto heauen, and ma­ny bywaies which leade to destruction, let not this keepe vs from trauayling this heauenly iourney, but rather moue vs with more diligence to inquire the right and perfect way: seeing also there are many which offer vs poyson in sted of the wholesome foode and phisicke of our soules, let vs learne with more care to make choyse and to put a difference betweene the one and the other.

But there it will be demaunded how those who are simple and ignorant can iudge which is the true religion, §. Sect. 2. How the vn­learned may discerne the true religion from that which is false. and which is the false, who teacheth the truth and who falsehood? to which I an­swere, that euery one must labour to informe himselfe of the truth, by studying and meditating in Gods word: this must be his light to guide him, his counsaylor to informe him, his touch­stone whereby he may discerne the stubble and straw of mens inuentions, from the pure gold of Gods true religion. Neither are we to receiue all doctrines hand ouer head, but as the Apo­stle [Page 357]exhorteth vs, we must trie the spirits whether they be of God or no: and with the men of Berea, we must search the scriptures, I. Ioh. 4.1. Act. 17. to see if those things be so as they are deliuered, and accordingly either receiue them if they are consonant with Gods word, or reiect them if they be dissonant thereunto. Yea (will some say) this were a direct course if those onely who haue the truth on their side had scripture to alledge, but seeing euery heretike is as readie to quote scripture, for the vpholding and defending of his heresie, as the professors of Gods truth for the maintenance thereof; all the question is, whose interpretation is to be receiued as good, and whose to be reiected as false and erroneous? To this I answere, that though there be some places in the scripture hard and somewhat doubtful, and therefore the more easie to be wrested vnto a wrong sense, yet are there others cleare end eui­dent, for the confuting of all sects, heresies, and errors whatso­euer: and therefore we must expound those places which are darke and ambiguous, by those which are perspicuous and ma­nifest. For exmaple, if we would know whether Poperie be the true religion or no, we must examine the doctrines thereof by Gods word, not making choyse of those places which seeme any way hard and doubtfull, but of those which are cleere and manifest; and so we shall finde that their doctrines are as con­trarie to Gods truth, as light to darkenes. For whereas they teach that we are able to fulfill the law, and to merit heauen, the scrip­tures affirme the cleane contrarie, I am. 3.2. and 2.10. namely that in many things we sinne all, I am. 3.2. and whosoeuer shall keepe the whole law yet fai­leth in one point is guiltie of all, I am. 2.10. that there is no man who sinneth not, 1. King. 8.46. 1. King. 8.46. that in Gods sight none that liueth can be iustified, Psal. 143.2. Luk. 17 10. Psalm, 143.2. that when we haue done all those things that are commaunded vs, we are vnprofitable seruants, and haue done but our dutie, and therefore merit nothing. Luk. 17.10. So whereas they teach that wee must pray to Saints and Angels, because they make intercession for vs, the Apostle flatly excludeth all other from this office, but Christ alone. 1. Tim. 2.5. 1. Tim. 2.5. there is one media­tor betweene God and man. Where as they teach that marriage is vnlawfull for some men at all times, and some meates vnlawfull for all men at some times, the holy Ghost telleth vs plainely that this is erroneous and a doctrine of diuels; 1. Tim. 4.1.3.4. and that euery creature of God is good, and nothing ought to be refused, if it be receiued with [Page 358]thankesgiuing. 1. Tim. 4.1.3.4. And that marriage is honorable for all men and the bed vndefiled. Heb. 13.4. Heb. 13.4. that to auoyde fornication euery man must haue his wife, and euery woman her owne husband. 1. Cor. 7.2. and that better it is to marrie then to burne. v. 9. 1. Cor. 7.2. Whereas they teach that our Sauiour Christ is carnally and corporally present in the sacrament, the scriptures teach vs the contrarie, namely that he is ascended into heauen, and therefore not vpon the earth. Matth. 28.6. Matth. 28.6. That when he was taken into heauen he was taken from vs, Act. 1.11. Act. 1.11. That the heauens must containe him vntill the time that all things be restored, Acts 3.21. Act. 3.21. Whereas they teach that we must make and worship images, both are expresly for­bidden in the second commaundement, and in many other pla­ces of scripture. Whereas they teach that the scriptures should be kept from the common people, in an vnknowne language; the Apostle plainely affirmeth that he had rather in the Church speake fiue words with his vnderstanding, that he might also instruct other, 1. Cor. 14.19. than ten thousand words in a strange tongue; and flatly inioyneth that the Prophets should keepe silence in the Church, rather than speake strange lauguages, where there is no interpreter, 1. Cor. 14.19.27.28. Whereas they hold that the cup in the administration of the Lords supper, is to be withheld from the common people, and giuen onely to the Priests, the quite contrarie is to be obserued in the institution, whereas our Sauiour saith, Drinke ye all of it, because it is his blood of the new testament that is shed for many, for the remission of sinnes: plainely thereby inferring, that this signe and sacrament of his blood be­longeth to as many as were redeemed by it, Matth, 26.28. Matth. 26.28. And whereas they say that here the disciples were onely, and that to them alone this speech was directed, the Apostle plainely taketh away this cauill: for setting downe the words of in­stitution for the vse of the whole Church of Corinth, hee wil­leth euery one indefinitly to examine himselfe and so to eate of this breade and drinke of this cuppe. 1. Cor. 11.28. 1. Corinth. 11.28. And thus if wee studie and meditate in Gods word, wee shall find most cleere & manifest places for the confirmation of the truth, and confutation of all sects errors and heresies. But what if this meanes be taken away from vs, of reading & studying the scrip­tures, either because they are onely to bee had in an vnknowne language, as in the time of popery, or because we cannot reade [Page 359]and haue no body to teach vs? What if both reading and study­ing them, we finde many doubts and difficulties, and diuers pla­ces which seeme to fauour diuers and opposite opinions and re­ligions? how the must we quit our selues out of this laberinth of ambiguitie and doubtfulnesse, seeing it is preiudiciall to ap­peale to the iudgement of either faction? I answere, that in these dayes the meanes of knowledge are not so scant, but y ^t they may inioy them that labour for them; for either they may obtaine the vse of the Scriptures in their owne language where they dwel, or else in some other place by remouing their habitation; & though they cānot reade, yet it is no hard matter to learne, to those who will vse paines and diligence, or at least to get the helpe of others to supplie their want and defect in this behalfe. But let it bee granted that we were abandoned of all these meanes, or that v­sing them, there were some doubt remaining of which we can­not be resolued; are we therefore destitute of helpe, and forsa­ken of all meanes, whereby wee might attaine vnto the know­ledge of the truth? No surely. For, if when allother meanes faile vs, we haue our recourse vnto God by earnest & effectual prayer, instantly crauing his holy spirit to guide and direct vs, we haue a mercifull promise that he will heare our request and graunt vn­to vs his holy spirit, as it is Luke 11.13. Luke 11.13. and that thereby he will illuminate the blinde eyes of our vnderstanding, inlighten our minds with the knowledge of the truth, and take away from vs all preiudice of opinion and forestalled iudgement, so as we shal discerne truth from falsehood, and Gods true religion, from er­rors and lies, sects and heresies. Iohn 16.13. For this spirit of truth will leade vs into al truth, as it is Ioh. 16.13. He searcheth al things, 1. Cor. 2.10.12. euen the deepe things of God; and to this end we receiue him, that we may knowe the things which are giuen vnto vs of God, as it is 1. Cor. 2.10.12: He is that precious eye-salue, wherewith being annointed we see, Reuel. 3.18. who before were blinde, Reuel. 3.18. And if once wee haue receiued this annoynting, we neede not that any man should teach vs, 1. Ioh. 2.27. for this annoynting teacheth vs all things, as it is 1. Ioh. 2.27. Though there­fore we were abandoned of all other meanes, yet let not Sathan perswade vs to neglect all religion, because we cannot discerne the true religion from that which is false: for if we earnestly and sincerely labour after the knowledge of the truth, and with good Cornelius continually implore the assstance and direction of [Page 360]Gods spirit, wee shall bee sure to obtaine our desire, for the Lord hath promised it, and hee will vndoubtedly be as good as his word.

CHAP. XXV. Sathans temptations taken from our vnworthinesse and vnfitnesse to heare, answered.

§ Sect. 1 ANd so much concerning the temptations of Sathan, That our sins and vnworthi­nesse should not hinder vs from hearing Gods word. which he draweth from the Ministers, to discredit the Gospel, and to diswade men from y ^e hearing thereof; but if he cannot thus preuaile, he will leaue the Mini­sters, and come to the parties themselues, suggesting into their minds that they are vnworthy, in respect of the innumerable number of their sinnes, to be hearers of the Gospell, which is so pure and excellent; and that their corruptions are so great, their vnderstandings so blind, their memories so slippery, their wils so peruerse, their heart and affections so wicked and prophane, that it is to be feared in regard of this their vnfitnes to heare, that the word of God, which in it selfe is the sauour of life vnto life, will become vnto them the sauour of death to their more deepe con­demnation. For the answering of which temptation, wee are to know, first, that our sinnes and vnworthinesse should be so farre from hindring vs frō the hearing of Gods words, that they should rather serue as forcible arguments to moue vs more attentiuely and diligently to heare it: because it is the meanes ordayned of God to pull vs out of our sins, to purge vs from our corruptions, to worke in vs true sanctification, and to make vs of the sonnes of wrath the children of God. Moreouer, though we want faith and all other sanctifying graces, yet we are to heare the word of God: for therefore the Lord hath ordained the ministery of the word, not onely to increase grace where it is begun, but also to beget and begin it where it is wanting; so that we must not only heare because we are fit, but also that we may be made fit, who before were vnfit. Neither are we to imagine that faith and other graces goe before hearing, but follow after as fruits and effects thereof; Rom. 10.14.17. as the Apostle plainely sheweth, Rom. 10.14. But how shall they call on him in whom they haue not beleeued? And how shall they [Page 361]beleeue in him of whom they haue not heard? And how shall they heare without a Preacher? And verse 17. Faith commeth by hearing, and hearing by the word of God. If then there be no faith without hea­ring, nor no grace without faith, it must needs follow, that before we heare, we are destitute of faith & all sauing grace, and that by hearing they are wrought in vs, God preuenting vs with his grace, and calling vs vnto himselfe, not only when we had no de­serts to merit his mercy, but also not so much as any grace to de­sire it. And hence it is that the Apostle saith, 2. Tim. 1.9. That God hath called vs with an holy calling, not according to our works, 2. Tim. 1.9. but ac­cording to his own purpose and grace, which was giuen vnto vs through Christ Iesus before the world was. The truth hereof may appeare in all the examples of Gods saints, who before their calling were so far from deseruing any grace at Gods hand, that rather they de­serued confusion & vtter destruction. For example, what worthi­nes was in Abraham before his conuersion who liued in grosse idolatry? what worthines in Rahab y ^e harlot? in Manasses a cruell tirant, a wicked sorcerer, an horrible idolater? what worthines in Marie Magdalene possessed by seuen diuels? or in Matthew and Zacheus the Publicanes? or in Paul who persecuted the Church of God? In a word, what worthines is in any of Gods saints, be­fore the Lord by the preaching of his word, made effectuall by the inward operation of his spirit, hath called and conuerted, and pulled them out of their sins and corruptions in which they wal­lowed, and indued them with some measure of his sanctifying and sauing graces?

§. Sect. 2 Secondly, That our vnfit­nesse to heare, should not make vs neg­lect hearing. whereas he obiecteth our vnfitnes to heare, because our eares are dull, our eyes blind, our hearts hard, and our wils, affections, and all the powers and faculties of our bodies and soules wholy corrupted and disordered, this must not moue vs to neglect the hearing of Gods word, but to become hearers thereof with more care and diligence: for it is the two-edged sword of the spirit, which will pearce and make way for it selfe to enter, and will builde a lodging for it selfe to dwell in; it is not onely a light to guide those that see, but a precious eye-salue to giue sight vnto those who were borne blinde; it is not onely the heauenly deaw which maketh Gods graces to spring in vs, but also that diuine seede which giueth them being and rooting in our hearts; it is not onely the foode of our soules to [Page 362]preserue and increase that strength which wee alreadie haue, but also that immortall seede by which wee are first begotten vnto God and borne againe, who before were dead in our sinnes, and that excellent physicke of our soules by which they are purged from their corruptions and restored vnto health, which before were deadly sicke in sinne; it maketh vs first to will that which is good, and then further to desire it; it giueth vs life who before were dead in our sinnes, and then preserues this life; it begets and begins faith & sanctification and all other graces in vs, and being begotten and begun it strengtheneth & increaseth them: and therefore let not Sathan disswade vs from the hearing of Gods word, because of our sinnes, vnworthinesse and vnfitnesse; for as it is a notable meanes ordained of God for the increasing of grace where it alreadie is, so is it no lesse effectuall for the be­getting of grace where it neuer was. There is no wise man that will neglect his trade and liue idely because he is poore, but ra­ther this will moue him to be more painfull therein, as being the meanes whereby hee may become rich; neither doe men refuse all nourishment, because they haue emptie and hungrie sto­mackes, but doe more earnestly desire meate that they may be filled and satisfied; yea euen those whose stomackes are weake doe not altogether refuse their foode, but eate something to sharpen their appetite, and so by little and little in vsing their stomackes they get stomacks: let vs follow the like practise, and when we [...]rceiue our beggerlinesse in Gods graces, let vs more earnestly [...]bour after this heauenly treasure and precious pearle, that we may be made rich; whē we feele our emptines of all ver­tue a [...] goodnesse, let vs more eagerly hunger after this spiritu­all M [...]na that we may be filled and satisfied; when we finde our appetite weake and our stomacks indisposed to eate of this hea­uenly foode, let vs a little force our selues against the appetite, or [...] all good meanes to quicken and sharpen it, and so wee shall finde that the oftner we eate, the oftner we shall desire, the more wee heare the word of God, the more wee shall desire to heare, and the greater benefit wee shall receiue by it. Whereas neglect of hearing will make vs euery day more vnfit to heare, euen as long abstinence doth quite spoyle the stomack.

CHAP. XXVI. How wee must arme our selues against Sathans temptations, whereby he laboureth to make the word of God fruitlesse.

§. Sect. 1 ANd these are the temptations which Sathan vseth to disswade vs from hearing the word; That Sathan tempteth vs to carelesse neg­ligence in hea­ring. but if we breake these snares and cannot bee withheld from frequenting Gods holie assemblies; then hee will labour by all meanes to make the word of God which we heare, fruitlesse and vneffectuall for our con­uersion and saluation; and to this end hee will labour to work in vs a negligent carelesnesse in hearkening to those things which are deliuered; and this is vsually accompanied with dulnesse of spirit, drowsinesse and sleepinesse: or if wee set our selues to heare the word, with any care and conscience to pro­fit thereby, then he wil seeke to distract our mindes with wan­dring thoughts, either by offring and suggesting to our consi­deration and memorie the world and the vanities thereof, as our affaires and businesse and those pleasures wherewith wee are most delighted; or if this will not preuaile, by casting into our mindes things in their owne nature good and religious, if they were thought vpon in time conuenient, to the end that wee may be distracted, and be made vnfit to heare the word with profit.

That to resist Sathan we must prepare our selues be­fore we heare.Which temptations we are to withstand as being most dan­gerous and pernicious: and to this purpose there is something required at our hands to be perfourmed before our comming to Gods assemblies, and something afterwards. Before wee come to the hearing of the word, there is required due prepa­ration, whereby our mindes are made fit vessels to receiue the spirituall treasure and foode of our soules. For if we come in­to the congregation of the faithfull, without any premedita­tion, reuerence, or regard of the action which we are to take in hand; if we present our selues rashly and vnaduisedly, as if we went to a play, or to dispatch some worldly businesse: we shall hardly keepe our minds from negligent wandring and world­ly [Page 364]distractions, which will make the word of God fruitlesse and vnprofitable.

§. Sect. 2 Now this preparation doth principally consist, first in the purging of our corrupt affections, VVherein this preparation consisteth. Eccl. 4.17. to which duty the wise man exhorteth vs; Eccl. 4.17. Take heed to thy feete when thou entrest into the house of God, that is, be carefull to purge thine affections which are the feete of thy soule. And this was typically signi­fied by the outward washing of the Israelites before the pro­mulgation of the law, Exod. 19.10. Exod. 19.10. where by the washing of their clothes and bodies, the purging of the secret corruptions of the heart was signified and represented. Which dutie is ne­cessarily to be performed, of al those who will heare the word with profit: for as the most pure liquor is defiled and made vnprofitable for vse, if it bee put into a polluted and stinking vessell; so the pure liquor of Gods word is defiled and made fruitlesse, vnto al those who receiue it into an heart polluted with vncleane affections: As therefore Moses was enioyned by God to put off his shooes from his feete, before he might tread on that ground made holy by Gods presence, or receiue the Lords ambassage to his people; so hee requireth of vs that we put off the shooes, that is, the corruption of our affections, before we tread vpon the holy ground of his Church, there to heare the glad tidings of the Gospell, concerning our euerla­sting deliuerie out of the bondage of our spirituall enemies. What these affections are the Apostle Iames partly sheweth, Iam. 1.19. namely wrath, Iam. 1.19. 1. Pet. 2.1. filthinesse, malitiousnesse, to which Peter addeth dissimulation and hypocrisie, enuie and euil spea­king, 1. Pet. 2.1. And to these also wee may adde all other like vnto them.

§. Sect. 3 Secondly, VVe must ba­nish all fore­stalled opinions of the minister wee must banish out of our mindes all preiudice, forestalled opinions, and sinister conceits, of the minister of Gods word whom wee are to heare; whereby men are either carried away with a vaine admiration of his gifts, and in the meane time make no conscience of feeding vpon that foode which is offred; like vnto them who in steede of drinking of the wine, stand wondring at the curious workmanship of the cup; or els with a preiudicate opinion of his insufficiencie in gifts, or imperfections of life, whereby they are so forestalled [Page 365]that they thinke nothing which hee can deliuer will be worth the hearing.

VVe must ex­pell all worldly cogitations.Thirdly, we must expell out of our cogitations, the remem­brance of all worldly busineses, pleasures & delights, least they distract our mindes in the hearing of the word, and so choak­ing this heauenly seede make it fruitlesse; for as the vessell which is alreadie full, will receiue no more, and whatsoeuer is powered into it, spilleth vpon the ground: so the minde that is full of worldly meditations, is not fit to receiue the word of God, but as soone as it offereth to enter, it is kept backe and so perisheth; for God and Mammon, the holy word of God and the cares and vanities of the world, can neuer dwel at the same time together, but as soone as one entreth it expel­leth the other. As therefore men purposing to write a sermon, doe make cleane their writing tables, by blotting out y ^t which was written in them before, for otherwise there would be such a mixture & confusion, that nothing would be legible; so whē we purpose to carry away a sermon faire writtē in the tables of our memories, we must first blot out all worldly affaires and businesses, otherwise there will be nothing but confusion, and we shall not be able to recall any thing to our remembrance.

§. Sect. 4 Fourthly, We must ex­amine our sins and wants. before the hearing of the word wee must search and examine our hearts both concerning our sinnes and cor­ruptions, as also concerning our wants and imperfections; for the first we must consider to what sins we are most addic­ted, and with what temptations we are most easily subdued, to the end wee may bring our sinnes to bee slaughtered and mortified with the sword of Gods spirit, being otherwise vn­able to ouercome them our selues; and that we may also there­by so strongly arme all parts, both of our bodies and foules, so as they shall not in time to come, bring vs againe vnder their dominion. And as citizens being besieged with their enemies, doe learne by their assaulting which part of the citie is most weake, and so with more care and labour fortifie it, with men and munition, trenches and bulworkes; so when we who are continually besieged by our spirituall enemies, doe learne by their assaulting of vs where we are weakest, and the enemie most like to enter, then we must goe into Gods armorie and prouide sufficient weapons and munition, whereby we may be [Page 366]enabled to hold out and make resistance. So also we are to consider of our wants and imperfections, that so we may be stirred vp with an earnest desire, to haue them supplied, and hereby may be moued with more care to apply vnto our selues such foode as shall be most fit to supply these our wants, and amend our imperfections; for as men who hunger earnestly desire to be satissied with wholesome foode, neither will they willingly without any difference eate of all meates, especially if they haue weake stomackes, but of that which is most fit and best agreeth with them; so those who finde their spiritual wants earnestly desire to be satisfied, and to haue their defects sup­plyed: and for as much as all foode contained in Gods word, is not fit for this purpose, nor agreeable to their stomackes, to the end that Gods graces may be nourished in them, therefore they will wisely make choyse of that which best agreeth to their present state, and apply it vnto themselues accordingly. For example, he who findeth his heart hard and secure, must feede vpon the threatnings of the law, to the end he may be humbled, and his heart molified, and resolued into teares of vnfained repentance; he that is of a broken heart and contrite spirit, must feede vpon the sweete and gracious promises of the Gospell; he that is ignorant, must hunger after milke, and de­sire to be instructed in the principles of religion; he that hath a good measure of knowledge, may desire stronger meate, that is, attend vnto the more deepe poynts of diuinitie; in a word, euery man is to examine his particular state, and to search out his greatest wants, that so comming to heare the word, he may more diligently apply such doctrines, instructions, and exhor­tations as shall bee most fit for his vse and benefit; for that which is foode to one is poyson to another, and that salue which is fit to heale one sore, doth make another to fester and ranckell, and one part of the word of God being applied to men of diuers estates, doth worke diuers effects, one it feedeth, another it poysoneth, one it healeth another it woundeth, to one it is the sauour of life vnto life, and to another it is the sauour of death vnto death: and therefore before we come to the hearing thereof, we are to examine our states that we may apply and make profitable vse to our selues of that which is most fit to nourish and strengthen vs in Gods graces.

Lastly and most especially we are to vse earnest and harty prayer vnto the Lord that he may open our blind eyes, We are to vse earnest praier Ps. 119.18. so as we may see the wonderfull things of his law, that he will take away our stonie harts, and giue vs fleshly hearts in which his word may more easily be imprinted; that hee will with the cyle of his grace bow our stubborne willes, and make them flexible and inclinable to perfourme obedience to his wil, reuealed in his word, that he wil sanctifie our affections and purge them from their naturall corruptions, that hee will distill the hea­uenly dew of his holy spirit into our mindes and barraigne harts, that so the seede of his worde being watred there by may yeeld a plentifull haruest in grace and godlinesse.

§. Sect. 5 And these are the duties which we must perfourme in the time of our preparation: now after we are thus prepared and haue presented our selues into Gods holy assemblies, Of the duties which we must performe in hearing it, to set our selues in Gods pre­sence. there are also other duties to be performed to the end that Sathan may not distract our minds and so make the word which we heare fruitlesse: first wee are to set our selues in the presence of God who looketh vpon vs, & beholdeth all our behauiour in this action, according to the example of good Cornelius. Act. 10.33. Here (saith hee) wee are all present before God to heare all things that are commanded thee of God. And if we thus doe we shall not carelesly and negligently heare the word of the Lord, but with feare and trembling as in his presence, be­fore whom the earth trembleth, and the foundations of the moun­taines moue and shake as it is Psal. 18.7.

Secondly, wee are to heare the word preached not as the word of a mortal man, but as it is in truth the word of the e­uerliuing God, 2. Wee must heare it as the word of God. according to the example of the Thessaloni­ans. 1. Thes. 2.13. when (saith the Apostle) yee receiued the word of God which ye heard of vs, yee receiued it not as the word of men, but as it is indeed the word of God. For the minister is not his owne spokesman but the ambassadour of the Lord, it is not his owne message which he bringeth, but the Lords embassage, & hence it is that the Prophets and A­postles prefixe before their writings; these & such like spea­ches, The word of the Lord, the burthen of the Lord, thus [Page 372]saith the Lord; so also the Apostle professeth in his owne name, and in the behalfe of all Gods true ministers, that they are the Lords ambassadours who in Christes stead beseech their hearers that they will be reconciled vnto God. 2. Cor. 5.20. We must not therefore looke vpon the man but on God who sendeth him, nor on the earthen vessell, but on the heauenly treasure which it bringeth, nor on the simplenesse of the casket, but on the precious pearle which is contayned in it, nor vpon the meanesse of the ambassadour, but vpon the glorious royalty of the prince who sent him: and on his ambassage which is the glad tidings of the gospel, the word of saluation and life; which is able to saue our souls and then his feete will seeme beautifull and none shall be better wel­come, then shall we not contemne or neglect their ministe­rie but receiue ioyfully, reuerently, and attentiuely the word preached by them, remembring what our Sauiour Christ hath said, Luk. 10.16. Hee that heareth you heareth mee, and he that despiseth you despiseth me, and he that despiseth me despi­seth him that sent me.

§ Sect. 6 Thirdly let vs stirre vp our selues to reuerent attention by the consideration of those inestimable benefites which are deriued vnto vs by the hearing of the word, 3. We must stirre vp our selues with meditation of the benefite of hearing. as that it is the liuely seede whereby we are begotten vnto God, the foode of our soules wherby we are nourished vnto euerlasting life, that spirituall physicke wherby we are purged from our cor­ruptions, that light which guideth vs in the waies of holines and righteousnesse, in a word that it is the cheife meanes to worke in vs all Gods graces in this life, and to assure vs of euerlasting happinesse in the life to come. And if these and such like meditations come to our remembrance, they will serue to stirre us vp from our drowsie dulnesse and to heare Gods word with alacritie and chearefulnesse, fastening our eyes on Gods ministers according to the example of Christs hearers. Luke 4.20. and euen hanging vpon them (like the child on the mothers brest) to sucke our soules nourishment, as the people hanged on our Sauiour. Luke 19.48.

Fourthly wee must heare the word as if wee were neuer­more [Page 373]to heare it, for who can tell whither hee shall liue till the next sabboth? or though he doe, yet how knoweth hee whether hee shall haue his senses, vnderstanding, and me­morie, seeing hee will not vse them to Gods glorie and his owne good? or though hee haue, yet may the word of God bee taken from him and such a famine bee of this heauenly foode that hee may wander from sea to sea, Am. 8.11. and from North to East seeking it and shall not find it, and therfore whilst the Lord speaketh vnto vs, today let vs harken and not har­den our hearts, for he hath not promised vs to morrow that we shall heare it, whilst wee inioy this heauenly light let vs looke vpon it and be directed by it to doe the workes of ho­lynesse, for it may be it will shortly set and neuer rise againe vnto vs, and then what will follow but eternall darkenesse?

Lastly let vs be stirred vp to attention by the consideration of Gods iudgments which he inflicteth on the contemners and neglectours of his word which he may iustly euery mi­nute poure vpon vs whilst our minds are a wandringe not regarding that which hee sayth vnto vs, hee may suddenly strike vs with frenzie and madnes, or with death it selfe, and then how fearefull and lamentable were our state if such a iudgement should sease vppon vs. Actes 20. Let vs remember what hapned to drowsie Eutichus, and cōsider with our selues that that which befalleth vnto one may happen vnto another.

§ Sect. 7 And thus are wee to stirre vp our selues to the diligent and attentiue hearing of Gods word that so it may bee fruitful in our heartes and effectual for our conuersion and calling vn­to God; How we are to behaue our selues after we haue heard the word. but when wee haue gone thus farre wee must not heere rest, for if our enemie sathan can no hinder the seed of Gods word from falling into our heartes then hee will la­bour to steale it away as soone as it is sowed that it may ne­uer take roote nor bring forth any fruite, as appeareth by lamentable experience; for how many are there who receiue the word of God with their approbation, and are somewhat affected with that which is spoken and yet soone after it vanisheth away; and nothing remaineth but their old cor­ruptions? and whenc doth this proceed but from the malice [Page 374]of Sathan who when hee findeth the seed of the word not throughly entred into the ground of the heart and therein couered like a rauinous bird deuoureth it, or if it haue a lit­tle rooting, yet hee choaketh it with the thornie cares of the world so as it neuer springeth vp no not so much as into a blade of profession, or if it be so farre growne vp, yet he in­deauoureth to keepe it from euer thriuing further, by cau­sing the hot sunne of persecution to arise and with the heate thereof to make it wither, and perishe, though for a time it haue made a flourishing shewe; as our Sauiour Christ hath taught vs in the parable of the Sower. Mat, 13. And there­fore it behooueth euery one of vs to take no lesse paines after the hearing of the word to keep it from deuouring and to preserue and nourish it, that it may take deep roote and bring forth much fruit, then we did in the time of pre­paration, and in the time when we receiued it; for as the care­full husbandman taketh great paines in stirring vp his fallow grounds; and preparing it for the seed, as also in the seed time in sowing it in the ground thus prepared, and yet all this were to no purpose if hee did not afterwards harrowe it and couer it in the ground; so though we take greate paines in breaking vp and preparing the fallowe grounds of our hearts, and also in receiuing the seed of Gods word yet if we be not as carefull after all this to couer and hide this seed in the furrowes of our heartes that it may take deepe rooting it will neuer bring forth any fruite of true godlinesse. Now the meanes to preserue and nourish this heauenly seed of Gods word is first serious mediation; wherby wee call to mind that which wee haue heard, in which it it is very re­quisite that wee examine the doctrines which were deliue­red according to the touchstone of Gods word, and turne ouer the bible to those proofes which we remember alledg­ed as most principall for the confirmation of the doctrines which were deliuered: a notable example whereof we haue in the noble men of Berea. Actes. 17.10.11. Who though with great readinesse they receiued that doctrine which Paul had deliuered yet when they came home they searched the [Page 375]scriptures to see if those things which they hard were conso­nant and agreeable with them or no.

Secondly, we must vse holy and Christian conference one with another, about those matters which we haue heard, for hereby it will come to passe that what one did not obserue or hath forgotten, the other remembreth and repenteth, and so likewise the other helpeth out in another point where his neighbourfaileth, till at last they recall al the material points to their remembrance, euen as many meeting together at a feast do euery one cast in his shot til the reckoning be made, so many ioyning their heads together for the recalling of a sermon to mind, one repeateth a little and another as much more, till at last all be repeated. And secondly, this benefit redoundeth hereof that all which euery one remembreth by this repetition is more surely imprinted in his memorie and is not afterwards easily forgotten.

Lastly, the best and surest way to imprint things in our memorie neuer after to be blotted out, is vpon all occasions to practise it in our liues and cōuersation, for as we only truly know that in christianitie that which we practise, so likewise that is onely well remembred which is well practised.

CHAP. XXVII. Sathans tentations whereby he perswadeth men to delay their repentance answered.

§. Sect. 1 The tentation alluring to deferre re­pentance. ANd so much concerning the subtill tentations of Sathan, whereby he laboureth to make the word of God fruitlesse and vneffectuall for our con­uersion, wherewith if he cannot preuaile being repelled by the meanes before spoken of, & if men by their hearing of the word haue learned thus much knowledge that their cōuersion and turning to God is necessarie to sal­uation; then he will in the next place labour to perswade them to deferre their repentance for a time, till they haue better opportunitie and are more fit for this purpose. Let it [Page 376]be graunted (will he say) that it is necessarie that thou shoul­dest repent & turne vnto God, yet thou mayest deferre thy repentance vntill thine old age, or at least till the time of sicknesse, for then thou wilt be more fitte to perfourme this dutie, then in the flowrishing prime of thy youth, when as the exercises of religion are so tedious and vnpleasant, and the pleasures of the world so sweet and delightfull; neither needest thou to feare any in conuenience which will come hereby, for God is so gratious that whensoeuer thou retur­nest vnto him he will receiue thee to mercy, for he hath pro­mised in his word, that whensoeuer a sinner repenteth him of his sinnes he will blot all his wickednes out of his remem­brance: And therfore thou mayest inioy both the pleasures of this life and the life to come, thou mayest repent time inough hereafter and liue a strict and religious life, when the heate of youth is past and old age drawes on, which is farre more fit for these exercises: for what folly is it so to dote vpon the heauenly ioyes to come, as that thou shouldest de­priue thy selfe of those worldly pleasures which are present seeing thou maiest inioy both?

This tentati­on most dan­gerous.Against which tentation it behoueth euery man most carefully to arme himselfe as being in it selfe most daunge­rous and pernicious to great multitudes, as may appeare by too too lamentable experience; for when as Sathan can no longer hudwinke their eyes with the vayle of ignorance but that they plainly see, that it concerneth their eternall salua­tion to harken vnto the Lord calling them to repentance, then not withstanding thus farre he preuaileth with them that they are content to delay their conuersion and turning vnto God, either vntill the time of sicknesse, or till their old age. And therefore it shall not be amisse to set downe briefly some waighty arguments, whereby euery Christian may be moued to speedy repentance, and not to deferre their con­uersion from day to day, Motiues to perswade vs to hastenour repentance. but to turne vnto the Lord when he first calleth them.

§. Sect. 2 The first motiue to perswade vs to the hastening of our conuersion is Gods commandement, whereby he inioyneth [Page 377]vs speedily to turne vnto him, that we may doe him seruice all the daies of our life, to which end he hath created and re­deemed vs and doth continuall preserue vs. Psal. 95.7.8. To day if you shall heare his voyce harden not your hearts, so as he chargeth vs not to resist his calling no not till to morowe, for if today we will not harken vnto him, he hath not promised to call vs againe vnlesse it be to iudgment. So Eccl. 12.1. Re­member now thy creatour in the dayes of thy youth whiles the e­uill dayes come not, nor the yeeres approch, wherein thou shalt say I haue no pleasure in them, that is their old age, as afterwards he expoundeth himselfe. And Esa. 55.6. Seeke yee the Lord whilest he may be found, call yee vpon him whilest he is neere. Matth. 3.2. Repent; for the kingdome of heauen is at hand. Act. 3.19. And our sauiour Christ doth inioyne vs, first to seeke the kingdome of God and the righteousnesse thereof. Matth. 6.33. If therefore we wil not wittingly and wilfully breake Gods cō ­maundement, let vs offer vnto him the seruice of our youth as well as the seruice of our old age, for he requireth this as well as the other, nay before the other, and this was signified vnder the types of the old law, where the Lord requireth that they should offer vnto him the principall of the flocke, and such beasts as were whole and sound yong and without blemish. So Leuit. 3.1. the Lord requireth that the sacrifice which they offered should be without blemish, and 22.20. Ye shall not offer any thing that hath a blemish for that shall not be acceptable for you. And Deut. 15.21. if there be any blemish therein as if it be lame or blind, or haue any euill fault thou shalt not offer it vnto the Lord thy God. And for transgressing this law the Lord reprehendeth the people by his Prophet. Mal. 1.8. And if ye offer the blind for sacrifice is it not euill? and if ye offer the lame and sicke is it not euill? offer it now to thy Prince; will he be content with thee or accept thy person saith the Lord of hoastes. And vers. 14. Cursed be the deceiuer which hath in his flocke a male and voweth, and sacrificeth to the Lord a corrupt thing. Now did the Lord regard the beasts, and hath he made so many lawes that he might haue the best of them? surely this is not Gods mayne end, but hee would thereby teach vs [Page 378]to offer and dedicate vnto his seruice euen our best things as the prime of our youth & our flourishing age, for was the Lord greatly offended when as men reserued the best of the flocke to themselues and offred the old, blind and lame vnto him; and will he be well pleased that we should dedicate our youth and the strength of body and soule vnto Sathan, and our owne lustes and reserue for him onely our old decrepit lame and withered age, when as our bodies are full of disea­ses and our mindes of infirmities? will any Prince accept of vs if we spend the whole time of our youth and strength in the seruice of his enemies, and when we are sicke, old, lame & blind, offer him our seruice, and will the Prince of Princes thinke hee be well pleased if he be thus vsed? if Sathan and the world haue all the pure wine will he be contented with the lees and dregs, if they haue the ripe fruite, will God haue that which is rotten and putrified. If they haue our health wil he haue our sicknesse? surely it is not likely; for the Lord who hath created vs redeemed vs and doth preserue vs, doth looke to be serued with our youth health and strength which he hath bestowed on vs.

§ Sect. 3 a. Motiue ta­ken from the momentany shortnesse of mans life.The second argument to mooue vs to hasten our repen­tance and turning vnto God is taken from the momenta­nie shortnesse and the mutable vncertainty of our liues; in respect of the shortnesse of our liues they are compared to a pilgrimage, to the flower and grasse of the field, to the wind, a cloud, smoke, vapour, to a dreame, a tale tould, a spanne shadow, and the passage of the weauers shuttle, yea it is called vanitie it selfe. And therefore seeing our liues are so short surely they are al to little though they were wholy spent in Gods seruice; but seeing wee haue spent a great part of this short time euen our whole life before our conuersion after the lusts of the gentiles, let vs thinke that inough yea farre too much to be so ill bestowed, and from hence for ward let vs liue (as much time as remaineth in the flesh) not after the lusts of men but after the will of God, as the apostle admonisheth vs. 1. Pet. 4.2.3. But though our life were short yet if this short time were certain there were some more shew of reason why [Page 379]we should defer our conuersion; but as it is short so is it most vncertaine, for wee haue not assurance that wee shall liue one hower, wee are tenants at will in these earthly taberna­cles, neither doe wee know how soone our great landlord will turne vs out of them; wee are the Lords stewards here on earth and we know not how soone our Lord and master will call vs to a reckoninge and therefore it behoueth vs to haue our accompts alwayes perfect and the bookes of our consciences made vp in readinesse. We are vncertaine when death will arrest vs and carry vs to iudgment and therefore we should be prepared for it all times; when wee goe to bed we are so to lay vs downe as though we were neuer to rise til we rise to receiue our last sentence, when we rise vp in the morning wee are so to spend that day as though it were the last of our liues, for how many haue gone well to bed who haue beene dead before the morning? how many haue risen (as they thought in perfect health) and yet haue beene at­tached by death before the euening? and therefore it be­hooueth euery one who hath any regarde of the eternall sal­uation of his soule to turne speedily vnto God, and while today they heare his voice not to harden their heartes. Men vsually delaie matters of least waight and in the first place dispatch businesse of greatest importance, and therefore vn­lesse we thinke the preseruing of our bodies and soules from the eternall torments of hell fire and the assurance of euer­lasting happinesse and blessednesse in Gods kingdome to be matters of lesse importance, then the obtaining of some vain pleasures, vnconstant honours or base commodities, let vs turne vnto the Lord betimes by vnfained repentance and according to our sauiours aduise. Matth. 6.33. Let vs first seeke the kingdome of God and the righteousnesse therof, and then worldly necessaries shalbe cast vnto vs as a vantage in this maine bargaine. If our houses were on fire we would seeke first to preserue those things which are most deare and pretious vn­to vs good houshould stuffe before lumber, Iewels before stuffe, and children before Iewels, but our liues are dayly in a consumption et dum crescimus vita, decrescit, whilst wee [Page 380]grow and increase, our liues decrease, and therefore in the first place let vs seek to preserue our soule, which is, our chiefe Iewel and not suffer it to perish through impenitencie, whilst we gaine some earthly vanities. But most lamentable is the practise of most who liue as though they were neuer to die, or as though they had taken of God a long lease of their liues which is to expire at a certaine appointed time; and this makes them deferre their repentance and to put the euill day far from thē, til at last death attacheth them & carrieith them to iudgment; and this appeareth by the scripturs and conti­nual experience. Iob speaking of earnal secure men saith, that they take the tabret & harpe & reioyce in the sound of the organs, they spend their days in wealth & suddainly they go downe to the graue. Iob 21.12.13. So Eccl. 9.12. man doth not know his time but as the fishes which are taken in an euill nette and as the birds that are caught in the snare, so are the children of men snared in the euill time when it falleth vpon them suddainly. when the euill seruant shal say in his heart my maister doth deferre his comming and shall beginne to smite his fellowes and to eate and drinke and to be drunken; that seruants maister will come in a day when he loketh not for him and in an howre that he is not aware of, and will cut him off and giue him his portion with the vnbeleeuers. as our sauiour hath taught vs. Luke 12.45.46. And we know what hapned to the rich man who saide vnto his soule, soule thou hast much goods laid vp for many yeeres, liue at ease, eate drinke and take thy pastime, euen the same night God said vnto him, O foole this night will they fetch thy soule from thee, and then whose shall those things be which thou hast prouided. Luke 12.19.20.

§ Sect. 4 Moreouer how many may we obserue in our owne experi­ence who haue deferred their repētance frō day to day think­ing to repent either in their old age or in the time of their sickenesse, That many purposing to repent in old age are cut of in the meane time by Gods iudgment. and haue beene preuented and cut of by Godes iudgment? doe we not see that many haue beene taken away with suddaine and violent deaths, many depriued of the vse of their sences, memorie, and vnderstanding, in the time of their sicknesse and haue so dyed mad, franticke, and sensles, many who come to their old age and yet are further from [Page 381]repentance then in the time of their youth. And this cōmeth to passe by the iust iudgment of God for what can be more righteous then that the Lorde should contemne them at the houre of death who haue contemned him their whole life? that they should loose their memorie and vnderstanding in the time of sickenes, who haue continually abused them to the dishonour of God in the time of their health; that they should dye impenitent who haue liued in impenitencie, that they should forget God when they are readie to goe out of the worlde, who would neuer remember him whilst they were in the worlde; that God should withdraw his grace when they are sicke, which being often offered they despised when they were in health. And this the Lord threatneth Pro. 1.24. Because I haue called and yee haue refused, I haue stretched out mine hand & none would regard. v. 25. but ye haue despised all my counsayle and would none of my correction. v. 26. I will also laugh at your destruction & mocke when your feare cō ­meth. v. 27. when your feare commeth like suddaine desolation, and your destruction shall come like a whirlewind, &c. and v. 28. then shall they call vpon me, but I will not answere, they shall seeke me early but they shall not find mee. v. 29. because they hated knowledge and did not choose the feare of the Lorde. So Za­char. 7.11.12.13. the prophet saith, that because the people re­fused to harken, pulled backe their shoulder, and stopped their eares that they should not heare, but made their hearts as an A­damant stone least they should heare the words of the lord, sent in his spirit by the ministerie of the former prophets, therfore came a great wrath from the Lord of hostes, whereof it came to passe that as hee cried and they woulde not heare, so they cried and the Lord would not heare their crie. And therefore when the Lord calleth, let vs answere Lorde I come, let vs not delay our con­uersion from day to day, but seeke the Lord whilest he may be found, and call vpon him whilest he is neere, let the wicked (now) forsake his wayes, and the vnrighteous his owne imaginations and returne vnto the Lord, and he will haue mercy vpon him, and to our God, for he is very ready to forgiue, as it is. Esay 55.6.7. But if we contemne the ministerie of his worde, and when God [Page 382]calleth to refuse answere, if wee harden our hearts against the meanes of our conuersion, & quench the good motions of his spirit when he putteth them into our mindes, surely it will come to passe, that as we neglect the Lord, so he will ne­glect vs; and though hee call vs today yet he will not call a­gaine to morrow, but will let vs die in our sinnes without re­pentance. Let vs remēber the fearefull example of Esau who contemning his blessing and birthright, afterwards when he would haue inherited the blessing was reiected, for he found no place to repentance though he sought it with teares, as it is, Hebr. 12.16.17. And of the 5. foolish virgins who neglecting the opportune time of prouiding oile for their lamps, afterwards went to buy when it was too late, Matth. 25. for the bridegrome passed by and they were shut out of dores. Call to mind the feare­full example of Pharaoh, who still hardening his hart against Gods word sent vnto him and confirmed by many miracles and wonders, at last was destroyed with his whole armie. So Herode hauing hard Iohn Baptist willingly, and perfourmed obedience to some things which he had learned, yet because he did not turne to the Lord with his whole heart nor repen­ted of his incest, was neuer after called againe but left of God to his owne hardnesse of hart; the like may be said of Pilate, Agrippa, Foelix, Iudas, Demas Iulian the Apostata, who ha­uing not harkened to the Lords call, but quenched the good motions of his spirit, afterwards were giuen ouer of God to a reprobate sense to their euerlasting ruine and destruction. So likewise when as the Lord gaue the false prophetesse Iesa­bel a time to repent, Apoc. 2.21.22. and shee repented not, he threatneth his heauie iudgements against her; in a word this is manifest in the examples of carnall secure men in these dayes, who ha­uing abused Gods mercy and long suffering, and deferred their conuersion from day to day, at last they are taken away in Gods heauie displeasure, and as they liued like beastes so commonly they die like beastes: and therefore as wee loue the saluation of our soules let vs harken when the Lord cal­leth, and not harden our hearts against the good motions of his spirit, for if we be like these men in our wicked practise [Page 383]there is no hope we should be vnlike them in fearefull pu­nishments.

§. Sect. 5 Thirdly, we are to consider that our conuersion and tur­ning vnto godly, vnfained, and true repentance: The 3. motiue because re­pentance is Gods gift. is the gift of God from whom euery good and perfect gift descendeth, as it is, Iam. 1.17. And therfore we are to accept of this gift whē he offereth it vnto vs; for God doth not promise his giftes and graces, with condition that we may receiue them when we list, but when he offereth them, Psal. 95.7. To day if yee will heare his voice harden not your hearts, he doth not giue vs respite till to morrow: now God calleth and inuiteth vs to to come vnto him, now he knocketh at the dore of our harts, desiring to enter that he may dwell in vs by his holy spirit, and if we refuse to let him enter, how know we whether he will euer knocke againe? if he doe not; what gainest thou, but the pleasures of sinne for a season, and in the end eternall death? and what loosest thou, no lesse a thing then euerla­sting life and an eternal waight of glory in Gods kingdome? well, yet Christ knocketh at the dore of our hearts, and if we will open he wilbe our guest and suppe with vs, bringing his cheere with him, Apoc. 3.20. euen an heauenly banquet of all his spirituall graces, but if wee rudely shut the dores against him, what hope can we haue that he will come againe when he findeth such rude and vnciuill entertainement? and then what will follow but that eyther wee shall neuer seeke after him, and then our case wilbe most miserable, Cant. 5. or with his spouse in the Canticles we shall long seeke him but not find him without great difficultie, yea perhaps wee may seeke him as Esau sought his blessing with teares and neuer find him?

CHAP. XXVIII. Of the fourth motiue taken from difficultie of repenting, cau­sed by delayes.

§. Sect. I That the lō ­ger we defer repentance, the more hardly we shal repent. THe fourth motiue to perswade vs to speedy re­pentance and turning vnto God, is that the lon­ger we deferre it the harder wee shall find it, for the difficultie thereof wilbe much increased by [Page 384]delay, 1. Because sinne will growe custo­mable. and our selues also who are vnfit today will be more vnfit to morrow, the reasons hereof are many, first because by continuall sinning wee get a custome and habite of sin­ning, and if a custome which is but affected be hardly left, what shall we say of a custome which is confirmed by nature or what is nature strengthened by custome? who knoweth not that the drunkard is more easily reclaimed frō his drun­kennesse when he first falleth to this vice then when he hath long liued in it, that the swearer the longer hee vseth and inureth his tongue to swearing, the more hardly can hee forbeare it, and the couetous man as he increaseth in yeeres increaseth also in couetousnesse, and the like may be sayd of all other vices. Neyther neede this seeme strange vnto vs see­ing it is a thing apparent in reason and in experience; for the longer the disease hath possessed the body the more hardly it is cured, and therfore that counsaile is good, Venienti occurrite morbo, preuent the disease before it hath seased on thee or presently after it hath taken place remoue it. The longer the sore is neglected the more it festreth & the greater difficultie there is to heale it, the lōger the tree groweth the deeper root it taketh and the more harde it is to pull it vpp; the enemie is more easily kept from scaling the walls, then beaten backe when he is entred into the middest of the citie; & so it is with sins and vices, facilius repelluntur quam expelluntur, they are more easily kept from entrance then beaten out: as therfore you would condemne him of extreame folly who would not regard his sickenesse till it had ouerthrowne nature and then thinke to cure it, or who would neglect to applie any salue to a greisly wound till it were festred and then thinke the better to heale it; or that should assay to pull vp a young plant and being vnable should deferre it till it were growne to a great tree, thinking then more easily to plucke it vp by the rootes, or that would let the enemie quietly enter into the ci­tie with a purpose then to expell him with more facilitie and lesse losse; so alike nay much more foolish is hee, who finding it nowe a hard matter to turne vnto God and to forsake his sinnes deferreth it for many yeares togither; till the corrupti­tion [Page 385]of nature haue receiued double strength by long custōe imagining that then hee can very easily attaine vnto his pur­pose, let vs therefore breake of our sinnes by vnfained repen­tance, and take heed of confirming our naturall corruptions by long custome, August. for as one sayth Dum consuetudini non resistitur fit necessitas, whilst custome is not broken it becom­meth necessitie, and as another, Basil. Sicut non potest aliquis dedis­cere maternam linguam, sic vix longam peccati consuetudinem, as a man cannot easily forget his mother tongue, so neither can he leaue customable sinne. So it is said Iob 20.11. that the wicked mans bones are full of the sinnes of his youth and that they shall lie downe with him in the dust; whereby it is implied that as diseases after they are entred into the marrow & bones are incurable in so much as they goe with mē to their graues; so sinnes and vices which are the sicknesses of the soule ha­uing seased and taken fast hold of a man by long and conti­nuall custome from his youth; will most hardly leaue him in his age but will hang fast on till the day of his death. And hence it is that the Lord by his Prophet doth note it to bee a thing impossible in respect of humaine power to leaue those sinnes which are customablely commited. Ier. 1323. Can the blacke more change his skin; or the leopard his spotts? then may yee also doe good that are accustomed to doe euill. and therefore if euer we meane to leaue our sinnes & to turne vnto God it is best to beginne before the corruptions of nature bee con­firmed by custome.

§. Sect. 3 Secondly while wee liue in our sinnes wee continue in Sa­thans thraldome and he hath full possession of vs; 2. Because Sathan will more hardly be cast out of his possession when he hath long held it. which pos­session the longer he holdeth the more hardly will he be cast out; for as those who haue a long time quietly inioyed their houses and lands though their title be but weake yet are more hardly dispossessed then if at their first entrance their right had bene called into questiō, both because long custome hath in it the nature of a law, and the parties themselues will bee more earnest in vsing all meanes to retaine their possessions which they haue long held, time hauing worne out al doubt­ing of their right: so sathan is more hardly thrust out of his [Page 386]possession when he hath long kept it, because his long houl­ding of vs in his thraldom maketh him imagine that he hath right to hould vs still, and hee is most earnest in vsing all his strength and pollicie; to hould that which he hath already gotten and long kept in his possession. We know that when a souldier in fight hath taken another captiue, at first he vseth al meanes to breake from him as hauing better opportunitie when they are still in the field, then he can hope for after whē he is carried away and clapt vp in prison: and as he hath lesse meanes, so also he hath lesse desire to escape; after that by cō ­tinuance of time his captiuitie is made more familiar vnto him; and we commonly see that a bird as soone as shee is ta­ken, fluttereth and striueth to get away, but after shee hath beene a while in the cage shee is content to stay there still though the doore be open; and so it is in our spirituall thral­dome, at the first wee haue best meanes to escape and most desire also, for after wee are inured to sathans captiuitie wee are content to remaine his bondslaues still. And if wee desire to escape hee would more disdaine that wee should striue and oppose our selues against him, after he hath long time had vs at commaund, and ruled vs at his becke, then when at the first we fell into this cruell slauerie.

§. Sect. 4 Thirdly the longer that sinne hath dominion ouer vs the more it increaseth in strength, 3. By conti­nuance the strength of sinne increa­seth. and the more hardly it is sub­dued, for it is the nature of sinne as soone as it is entertained to make way and roome for more and those worse then it self as wee may see in the example of Dauid, for when hee was ouercome of idlenesse, it made way for adulterie, and adul­terie for murther. So Herod entertained incest; and that o­pened a doore in his heart to let in murther, and both these made open way for all hellish impietie; so Iudas retayninge still his couetousnesse was mooued thereby to betray his maister; and this sinne brought him first to desperation, & then to hange himselfe; yea the Apostle Peter after that he ioyned himselfe in companie with the wicked seruantes of the more wicked high Priest; at first was mooued hereby to denie his maister, Matth. 26. and when hee had gone thus farre, then [Page 387]hee denieth him againe with an oath, and when hee had thus farre proceeded in the course of sinne, hee maketh no conscience of redoubling his oathes, cursing himselfe if hee knew the man; so that the longer wee let sinne haue do­minion in vs, the more it will increase it selfe in strength and number, till our heartes bee full of sinne and wicked­nesse. As therefore those citizens were to bee accounted most foolish, who when they saw an hundred enemies en­tred into the citie, should deferre the beating of them out or killing of them, till they had opened the gate to let in ten thousand more better armed and more strongly prouided, thinking then to haue better opportunitie, and more abi­litie to giue them the repulse, so alike foolish are those who finding it hard and defficult to subdue some few sinnes, to which they are now giuen, doe deferre it till the time to come, when as they are increased in huge multituds imagi­ning then to doe it with more ease. Sinne, it is the poyson of the soule, as therfore poysons being drunke are presently to be cast vp againe, otherwise they disperse themselues in the vaines and so going to the hart cause death; so this poyson of sinne if it be long kept in vs, it will disperse it selfe ouer the whole bodie and soule, and seasing vpon the heart, wil plung vs into euerlasting death and destruction. Sinne it is an hea­uie burthen and vpon whomsoeuer it lieth it will presse them downe vnto hell; as therefore the way to ease a man of his burthen is not to adde more vnto it but to cast it of, so the way to ease vs of the heauie burthen of sinne, is not to in­crease the waight by adding still more and more vnto it but by casting it of speedily, for when by this continuall additi­on our sinnes are growne to an vnsupportable wayght, they will sooner presse vs downe then we shall cast them of.

Fourthly, the longer wee liue in sinne the more vnplea­sant will vertue and godlinesse be vnto vs; and the more wee are delighted in the fulfilling the lustes of the flesh, the more bitter it wilbe to mortifie them, and to imbrace any strict course of sanctification, seing these are contrary the one to the other; he that hath long continued in darknesse can­not [Page 388]indure the light of the sunne; hee that neuer tasted any thing but sweet and pleasant meats, cannot abide to feed vp­on those which are sowre and bitter; hee that was borne and bred in hote countries, is not able to brooke those which are cold; and so those who haue accustomed themselues to sinne wil hardly be euer brought to imbrace vertue and godlinesse, these being as contrarie one to another, as light and darke­nesse, sweet and sower, hote and cold, especially considering that sinne is as delightful to the tast of a natural man, as drink when hee is extreamely thirstie, or meat when he is ready to pine for hunger.

§. Sect. 5 Fiftly, 5. Because the longer we delay the more we are disa­bled. the longer we liue in our sins and deferre our cō ­uersion vnto God, the more are our vnderstandings dark­ned, our wils peruerted, our affections more corrupted, our harts hardned, and our consciences seared, & all the powers and faculties of our bodies and soules are more and more disabled; for as the longer that sicknesse hath continued, the more it weakneth the body & maketh it vnfit for any worke or actiō, so the longer sinne which is the sicknesse of the soule hath seased on vs, the more vnable we are to shake it off, and the weaker it maketh vs to performe any good actions. When men at first fall into vnusuall sinnes, their consciences checke them, and they feare least the Lord will poure vpon them his heauie iudgements, but when they haue commit­ted the same sinnes againe and againe, and yet are not pu­nished, then like theeues who hauing escaped after one rob­berie committed, are ready to commit another, so they ha­uing not tasted of Gods iudgements threatned, thinke that they shall neuer be inflicted on them, and therefore are rea­die to sinne againe; vntill by long custome in sinning their hearts are hardned and their consciences seared as it were with a hote iron, so as no [...]e without any checke or remorse, yea with all pleasure and delight they cannot commit those sinnes, which in former times they would haue trembled, to haue entertained into their secrets thoughts.

§. Sect. 6 Sixtly, 6. Because the meanes grew vnesse­ctuall by de­layes. the longer wee deferre our repentance the more vneffectuall will the meanes be of our conuersion; for the [Page 389]word of God, will either soften our hearts like waxe, or harden them like clay, either it wilbe the sauour of life vnto life, or the sauour of death to our deeper condemnation, as is 2 Cor. 2.16. If it once goe out of Gods mouth it shall not returne vnto him voyde, but it shall accomplish that which he will, and it shall prosper in the thing whereto he sendeth it, (whether it be for the conuersion or hardening of those who heare it) as it is Esa. 55.11. we know if a salue be applied vnto a wound ey­ther it healeth it, or els the sore ouercōming the vertue ther­of doth more fester and ranckle, and so this spiritual salue, being applied vnto our soules wounded with sinne, doth ei­ther cure them, or else becomming vneffectuall they waxe worse and worse. When men sleepe & are suddainly wake­ned with some strange and vnusual sound, they presently start vp and are amased, but after a long time they haue bene acquainted with the noyse they can sleepe securely and not be much disquieted; so when men sleeping in carnall securi­tie are awaked with the threatnings of the law preached vn­to them, which like Canon shot thūdreth in their eares, they are at first somewhat rouzed vp and beginne to looke about them, but giuing themselues to sleepe againe in their sinnes, after they haue bene many times awakened, at last this fear­full sound nothing moues nor disquietts them neither wil any thing waken them out of this spirituall lethargie, but the voyce of the Archangell commanding them to arise and to come vnto iudgement.

§. Sect. 7 Seuenthly, if we deferre our conuersion vntil our old age, 7. Because old age is more vnfitt for repentāce then youth. it will then be more harde and difficult then in the time of youth, because old men are more indocible & vnfit to learn, then they were in their youthfull dayes, and therefore who­soeuer meane to attaine vnto learning, or to knowledge of any science, trade or occupation they doe not deferre it to their old daies, but giue themselues vnto it in the time of their youth, when as their wits are most fresh, & their capa­citie most quicke to receaue instruction. Seing then there is much knowledge necessarily required to the making of a true Christian (for without knowledge we can haue no faith, [Page 390]and without faith there is no saluation) therefore for the at­taining hereunto it is very needfull that we beginne betimes and set our selues to learne Gods true religion in the time of our youth, when as wee are most fit for this purpose. And this counsayle the wise man giues vs Prou. 22.6. Teach a child in the trade of his way and when he is old he shall not depart from it. Secondly, as old men are more vnfit to learne, so also they are more forgetfull to remember that which is taught them, and therefore if they doe not set their whole mindes vpon Gods word, and continually call to mind that which hath beene deliuered vnto them in the preaching thereof, meditating therein with the prophet Dauid day and night, all they haue learned, will easily slip out of their weake and decayed memories. Which thing is most hard for them to perfourme by reason of manifold distractions, which that age is subiect vnto, as the infirmities of the body, sicknesse, aches, and innumerable griefes, and also the manifold trou­bles and cares of mind, not onely in respect of their owne state, but also in the behalf of their children, yong nephewes & neere friends, whose welfare is as deere vnto thē as their owne: now if a single man hath cares inow to distract him from Gods seruice, how many are their distractions whose cares are doubled and redoubled: and therefore if we would make choise of the fittest time for our conuersiō we must not deferre it till our old age, but turne vnto God in our youth, when as our wittes are most fit to receyue, and our memories to retaine instruction.

§. Sect. 8 Lastly if wee deferre our conuersion vnto God till our old age, 8. Because the hour of death is the most vnfit time for re­pentance. or till we lye on our death bed, we shall find it more difficult in that our enemie sathan who alwayes goeth a­bout like a roaring lion, seeking to deuoure vs, doth then redouble his malicious diligence in working our destru­ction when as hee seeth the time drawe neere wherein hee must attaine his purpose, or else for euer faile of his desire, what, therefore will now our malicious powerfull and most subtill enemie leaue vnattempted? what violence will hee not now offer? what pollicy will hee not assay to drawe [Page 391]vs from God, to his kingdome of darknesse? wee knowe that when enemies beseidging a citie doe heare that their seidge is shortly to be raysed by the approaching of mighty succours; or within a while will become vaine and boote­lesse, by reason that the citie well bee more strongly man­ned and better victualed, howe they will bend all their ordinance against the wall to make a breach, how furi­ously they will giue the assault, and how desperately they will fight that they may not bee disapointed of their hope and loose all their former labour; and shall wee thinke that sathan who hath longe beseidged vs, desiring nothing more then to sacke our souls, and to spoile them of al Gods graces and to lead them captiue to hell and destruction, will vse lesse politicke furie in assaulting vs with all his en­gines of battrie when hee seeth the time approach when as now or neuer he is to accomplish his desire? But let vs consider moreouer how able wee are to indure his assaults if wee doe not prepare our selues before the time of sick­nesse, arming our selues with the whole armour of God; surely wee are naked and lie open to all his violence, being destitute of the girdle of veritie; the knowledge of Gods truth, neither armed with the brestplate of righteousnesse, nor hauing our feete shod with the preparation of the gospell of peace, whereby wee might bee inabled cheare­fully to march in the afflicted way which is full of the thornes and briars of tribulation and afflictions, wherin we must trauaile if we will goe to Gods kingdome; neither yet hauing the shield of faith whereby wee might quench the firie dartes of the wicked one, nor the helmet of salua­tion, nor yet any skill to vse the sword of the spirit, the word of God: eyther for the defending of our soules; or the offending of our enemie. And whereas wee may hope that God will at that time supply all our wantes and giue vnto vs all his spirituall armour whereby wee may bee de­fended and sathan repulsed, wee are to knowe that God v­seth not to giue his heauenly and spirituall graces at the houre of death to those, who haue contemned them al their [Page 392]life, or if hee doe bestowe them vpon any it is ordinarily by meanes which hee hath ordayned for this purpose, as the hearing of the word, harty prayer, holy conferences, and such like spirituall excercises: now let it bee graunted that wee may haue at such times of our mortall sicknesses, Gods ministers and all other outward helpes to further vs, in performing of these duties (which yet notwithstanding no man can promise to himselfe) yet howe vnfit is any man in this case for the effectuall doing of these holy ex­ercises, when as his bodie is full of paine, and his minde full of anguishe, partly fearing Gods iudgments and eter­nall damnation, partly being greeued with the losse of all his delights, and because hee is to parte with his friendes, part­ly being troubled and distracted with disposing of his worldly estate and setting all things in order; and when to all these incumbrances there is added sathans dangerous temptations, who then most violently assaulteth, and most subtilely vndermineth vs that hee may worke our finall destruction? And therefore seeing our conuersion in the time of our sicknesse is so hard and difficult, (I had almost sayd desperate,) let vs whilest the Lord giueth vs the out­ward meanes of our conuersion, and withall the vse of our senses, vnderstandings, and memories, (all which when wee are grieuoussy sicke, are alwaies exceedingly weake­ned, and sometime quite ouerthrowne) let vs (I say) vn­faynedly turne vnto the Lorde by vnfained repentance in the time of our health, and strength, and not by our delayes, hazard and desperately indanger the eternall saluation of our soules for the inioying of the transitory trifles and vaine delightes of this miserable world.

CHAP. XXIX. Of the fift Motiue which is that our delay will bringe more sorrowe or vtter destruction.

§. Sect. 1 THe fifth argument to perswade vs to speedy re­pentance and turning vnto God, More sorrow followeth sin then ioy accō ­panieth it. is that by our delay eyther wee prepare more matter for our owne sorrow and griefe, or else treasure vp for our selues a more fearefull measure of wrath against the day of wrath; for if the best happen that wee canne hope for, or imagine, it is that wee truely repent vs of our sinnes with­out which, there is no forgiuenesse, and what is this repen­tance, but an harty sorrowe, and bitter greefe, for our sinnes past, and an earnest desire and indeuoure of forsaking them in time to come? and therefore seeing whatsoeuer pleasure wee haue taken in sinninge wee must after loose it in sorrowing for sinne, seeing our laughing must ende in weeping, and our hony bee turned into gall, and worme­woode, let vs breake off our sinnes betimes, by vnfained repentance, and not heape vp matter of more greefe, let not our mindes so much dote to taste of the honie which sinne bringeth in the mouth, as that we forgette the poyson which it carrieth in the tayle; let vs not be so eager in drink­ing of this poison of sinne, though it be sweete and pleasant to the tast, remembring that it is deadly in opperation if it bee not (as it were) cast vp againe by vnfained repentance; let not our gluttonous appetites cause vs to surfet on the pleasures of sinne, seeing the present delight will not coun­tervaile the future paine, when as being sicke in sinne, and tormented in conscience, wee shall vomit that with greefe, which wee haue eaten with pleasure, finding more bitter­nesse in the casting vp, then sweetenesse when we swallowed it downe. But this is the best which can befall vs, for if we doe not thus hartely sorrowe for our sinnes, but still liue in them with pleasure and delight, then doe wee nothing else but heape vp iudgement, and punishments, which shall one day bee powred vpon vs in full measure, and fill vp the vialls of Gods wrath, till being filled vp to the brimme, hee will powre them out vpon our one heades. And this the Apostle plainely sheweth. Rom. 2.5. But thou (saith hee) after thine hardnesse and heart that cannot repent, heapest [Page 394]vnto thy selfe wrath against the day of wrath, and of the decla­ration of the iust iudgment of God. 6. Who will rewarde euery man according to his workes. &c. And this is all the treasure which sinners, by deferring their repentance heape vp vnto themselues for the last daies; as Iames speaketh. Iame. 5.3. The longer therefore wee deferre our repentance the more wee increase the bills of accoumpts, of which wee shall ne­uer bee able to giue a reckoning, at the great, and generall audit, the more wee heape vp our sinnes, the more wee heape vp Gods wrath; and increase the measure of our con­demnation, and hellish tormentes euery day, (as it were) pyling vp wood, in which we shall eternally be burned.

§. Sect. 2 The sixt motiue to perswade vs to hasten our conuersion vnto God with all speed, The sixt mo­tiue our dan­gerous estate before con­uersion. is the consideration of the dange­rousnesse of our estate before our conuersion; for wee are dead in our sinnes, the children of wrath and enemies vnto God, who euery minute lye open to his iudgements and pu­nishments. And this the Lord implieth in his speach to Cain, Gen. 4.7. If thou doest not well (saith he) sinne lieth at the dore, that is the punishment due to thy sinne, like a cruell wilde beast still watcheth and waiteth for thee, so as thou canst nor stirre any way but it is ready to sease vpon and destroy thee. Now in what a fearefull state are those who euery minute liue in this daunger, of which if they be surprised what can remaine vnto them but euerlasting death and destruction; For as the tree falleth so shall it lie, as it is Eccl. 11.3. that is; as the day of death leaueth vs, so shall the day of iudgment find vs, and therefore if wee be taken away in our impaenitencie whilest we are dead in our sins, children of wrath, and ene­mies vnto God, such shall we be presented before the tribu­nal seate of iudgement in the presence of the great iudge of heauen and earth. The seuenth motiue taken from the be­nefites which accompanie our conuer­sion.

§. Sect. 3 The seuenth motiue may be drawne from the manifold benefits which will accompanie our speedie conuersion, for first vertue and goodnesse being sowne in vs in the time of youth, will take more deepe roote in vs, so as it cannot easily be left or lost, for as the vessell doth longest retaine the smell [Page 395]and tast of that liquor which was put into it whilest it was new and vnseasoned, so they will longest retaine vertue and goodnesse who haue it planted in them in their youth, according to that Pro. 22.6, teach a child in the trade of his way, and when he is old he will not depart from it. Secondly if we turne to God betimes the exercises of religion, and workes of sanctification, will be farre more pleasant and easie then if we deferre them till our old age, for often vse will bringe vs to a custome, and long custome will worke in vs an habite of vertue, which will be easie and familiar, if children from their youth be brought vp in trades and occupations which are exceeding hard and difficult, they do attaine to the skill and practise of them with exceeding dexteritie and quick­nesse, but if the learning of them be deferred till old age they cā neuer attaine vnto them, or at least performe them slow­ly and with great difficultie, and so if from our childhood wee, accustome our selues to the learning and practise of the workes of holinesse and righteousnesse, they will growe exceeding easie and pleasant, whereas being deferred they wilbe difficult and tedious. If the oxe whilest he is yong be accustomed to the yoke hee draweth in it quietly and with no great paine, but if he runne long in the pasture vnbroken and vntamed, when he is brought to the yoke he strugleth and striueth, and therewith gaulling his necke draweth with exceeding payne and irksomenesse; and so if in our youth we accustome ourselues to beare the yoke of obedience, it wilbe easie and pleasant, but if we vse delayes we shall grow stubborne and stifnecked like vntamed oxen, and the bea­ring of Christs yoke through our impaciencie, and the rebel­lion of our nature will gaule and vexe vs. Thirdly, the soo­ner wee turne vnto God, the more ioy, peace and comfort shall we haue in the whole course of our liues, for what ioy may bee compared with the ioy in the holy Ghost, Pro. 15.15. what peace is like the peace with God; & the peace of conscience, when as we are sure that we are now friends, who before we were enemies and children of God and heires of his euerla­sting kingdome of glory, who in time past were children of [Page 396]wrath and fire brands of hell? what comfort in the world can be imagined like vnto the consolation of Gods spirit, which is able to make all afflictions light; and euen death it selfe sweet and pleasant vnto vs, but this ioy, peace, & com­fort doe all companie our true conuersion vnto God, and therefore who would deferre it for one day, seeing it bring­eth such inestimable benefits and such surpassing pleasures as none sufficiently vnderstand them, but they who feele & inioy them. Whereas on the other side if we deferre our cō ­uersion, in the meane while wee are continually subiect to the checkes and terrours of an euill conscience, in feare of Gods iudgements and eternall damnation: and though in outward shewe wee may bee exceeding merie and plea­sant, yet our mirth is ful of sorrow, and our ioy of bitternes, and of such laughter wee may say, thou art madde, and of this ioy what is that which thou doest? as the Wise man speaketh, Ec­cle. 2.2. for it is but Sardonicus risus laughter from the teeth outward, which is straight controuled with some inward pange or checke of conscience. Fourthly, the sooner wee turne vnto the Lord; the longer time we shall spend in his seruice, which in truth is perfect liberty, now what can bee more delightful vnto any Christian heart, then to serue our creatour from the daies of our youth, & to shew our thank­fulnesse to God our redeemer for all the inestimable bene­fits which he hath bestowed vpon vs, by causing our lights to shine before men, and by glorifying his name in our god­ly & Christian liues? what can be more pleasing to a thank­full mind then to take all occasions of expressing thankful­fulnesse to him vnto whom we are so much bounden? Last­ly, as by our speedy conuersion vnto God we liue in sweete comfort and ioyfull peace, so also wee securely expect death and giue it entertainement when it commeth with cheere­full countenance, for being conuerted vnto God we are at peace with him and in his loue and fauour, wee are assured that the curse of the law is nayled to Christes crosse, that he was condemned that we might be iustified and put to death that wee might liue eternally, that he is gone before vs into [Page 397]heauen to prepare vs a place there, and now sitteth at the right hand of his father to giue vs ioyfull entertainement when we come vnto him, that he hath taken away the sting of death which is sinne, and hath made a soueraigne medi­cine against this poyson with his precious bloud, and there­fore being conuerted vnto God we need not to feare death, nay rather wee may wishe with the Apostle to be speedily dissolued that we may be with Christ seeing that is best of all. As it is Phil. 1.23. neyther need wee to feare the destruction of this earthly tabernacle, seeing wee are assured that we haue a building giuen vs of God, a house not made with hands but eter­nall in the heauens. as it is 2. Cor. 5.1. Moreouer we shall not need to feare either suddaine death; or an euill death, for it cannot be suddaine to them who are alwaies prepared, Nee potest malè mori qui benè vixit, August. neither can he die ill who hath liued well. On the other side those who deferre their re­pentance and turning vnto God, when death approcheth are filled with horrour & feare when as they see that they are still subiect to the curse of the law and euery minute in dan­ger of Gods fearfull iudgements; when as the waight of sin presseth them, Sathan and their owne conscience accuseth them, death waiteth on them to bring them to euerlasting death, hell, and destruction. And therefore seeing so many benefits accompanie our speedy conuersion both in life and death, and so many euils follow our delayes: let vs not be moued by Sathans tentations, the sweetenesse of sinne, nor with the alluring vanities of this deceitfull world to deferre our repentance from day to day, but let vs now harken whilest God, yet calleth vs, and take the good and accepta­ble time when he offereth it vnto vs.

§ Sect. 4 The eight motiue to perswade vs to speedy conuersion, The 8. motiue because re­pentance de­ferred to olde age is not so excellent or acceptable. is that our turning vnto God being deferred to our olde age, or till the time wee lie sicke on our deathbeddes, is not so excellent in it one nature, nor so acceptable vn­to God, as if it were performed in the time of our youth; for what great matter is it if wee leaue our sinnes, when they, are readie to leaue vs, to renounce the world with the riches [Page 398]honoures, and pleasures thereof, when they are readie to a­bandon vs; to imbrace mortification, when as our bodies are mortified with sickenesse, and brought to the gates of death; to giue to the pore when wee can keepe our goods no longer, to forgiue our enemies, when as we can not offer them any further wrong, or violence, to cōmend our wiues, and children, into the hands of God, when as we our selues can no longer defend and prouide for them? to cease to sweare and blaspheme Godes name, when as soone after wee shall cease to speake? moreouer how can wee thinke that this will be acceptable vnto God when as wee doe not come vnto him before all the world forsakes vs, nor craue his helpe till wee are abandoned of all other succour, nor offer to come into his seruice before wee are ready to goe out of the worlde, and that rather for feare of punish­ment; and hope of reward, then for any loue we beare to our Lord and maister. But let it be granted (as in trueth it can­not bee denied) that whensoeuer wee truely repent vs of our sinnes and turne vnto God he wil receiue vs to mercy, should wee take occasion hereof to deferre our conuersion and to continue in our sinnes? should his loue and mer­cy towardes vs mooue vs to rebellion, and impietie, to­wards him, and because hee is gratious and long suffering shall we therfore the more offend him, and as it were whet the edge of his wrath against vs? be it farre from vs. Nay ra­ther if God be gratious and mercifull, let vs bee ashamed to offend so gratious and mercifull a God, and though wee shoulde bee so hard harted as not to feare his iustice, and fearefull iudgementes, yet euen in common humanitie let vs blush for shame to offende him in considera­tion of his infinite loue, and mercie. If wee had a friende who by reason of the loue hee beareth vs, would hardly bee displeased, or mooued to anger against vs, would wee make this vse of his loue and patience, still to prouoke him with new iniuries? Nay if their bee any good nature and ciuilitie in vs, would not his loue towardes vs, mooue vs to loue him againe, and woulde not this loue worke in vs a [Page 399]care and feare not to displease him? yes assuredly. O let not then the Lordes loue, patience, and long suffering, who is our friend of frindes, make vs to take occasion of offend­ing, and displeasing him, but rather let the consideration thereof bee a forcible and stronge motiue to mooue vs to repentance.

Lastly though the Lorde bee so gratious, Rom. 2.4. §. Sect. 5. The last mo­tiue because repentance in time of sicknes is often vn­sound. and mercifull, that he is ready to receiue vs into his loue, and fauour when­soeuer wee vnfainedly repent, and truely turne vnto him; yet forasmuch as hee extendeth his mercy to those onely, who are truely penitent; & seing the repentance of the most is fained, and hypocriticall, which then onely beginneth when death or some extreame daunger approacheth, this should bee a stronge motiue to perswade vs to repent, and turne vnto the Lorde, when wee are in our perfect health, strength, and prosperite that so wee may haue assurance that our conuersiō is sincere and vnfained, and not forced or dis­sembled. Wee knowe that Pharaoh himselfe when hee was vexed with Gods fearefull plagues, Exod. 9.27. & 10.16.17. could say I haue sinned, and promise amendment, And Saul, when God threatned to cut him off, and to take the kingdome from him, could ac­knowledge his wickednesse, and pretend a desire to worship the Lord. And Ieroboam could shewe more contrition for the losse of his hand, Sam. 15.14.25. then he euer shewed for the losse of his soule. And wicked Achab when he heard heauie iudgments denounced against him, could outwardly humble himselfe, 1. King. 13.6 & 21.27. put on sackeloth, fast and goe demurely. And who may not obserue in his owne experience, how many there are who in the time of their sickenesse, make godly shewes of repen­tance, promising goulden mountaynes and vowing if they recouer, that they will leade a newe life, forsaking their sinnes, and indeuouring to serue the Lorde in the duties of holinesse, and righteousnesse, and yet the same men be­ing restored to their heath, with the dogge returne to their vomit, and with the sowe to wallowe againe in the filthie puddle of sinne, becomming as prophaine, wicked, irreli­gious, and negligent in all duties of christianitie, as euer they [Page 400]were; which is a most vndoubted signe, that there repen­tance was but faigned, and dissembled, and that they were mooued thereunto not for any loue of God, or hatred of sinne, but for feare of Gods iudgmentes, and eternal con­demnation, and therefore as soone as the cause of their feare is a little remooued, their repentance also ceaseth. More­ouer wee knowe that true repentance is the gifte of God, and that we haue it not at our owne beck and call, but when he offereth and vouchsaueth it vnto vs, and therefore it is no maruaile if they who haue scorned this gratious gift all the whole course of their liues, should be denied it at the time of death, & left so to the hardnes of their harts, that though with Esau they seeke repentance with teares, yet they shall neuer find it. And though with the fiue foolish virgins they desire to buy oyle for their lamps, yet the time of grace being past they shall be shut out of doores and excluded from the ma­riage. Neither doth the Lord ordmarily beget faith, Eph 4.11.12. repen­tance and other sanctifying graces in any man, but by the vse of the meanes which he hath ordayned for this purpose; now the meanes ordained of God are not sicknesse or the infirmi­ties of old age, but the ministerie of his word, made effectu­all by the inward operation of his spirit for our conuersion & sanctification; and therefore if the Lord hath oftentimes graūted vs this meanes, and they haue not beene effectu­all for our conuersion if hee haue often called vs in the preaching of the word and wee haue refused to come, what hope can we haue that wee should turne vnto God, John 6.44. without this meanes in the time of sickenesse, who by the continuall hearing of the word haue not beene conuerted in the time of our health, seeing not any come vnto Christ but whom the father draweth, and the meanes whereby he draweth vs vnto him, is not sickenesse or the approching of death ordinarily, but the ministerie of his word; for when the sheepe heare Christs voyce and thereby knowe him to bee the true shee­pheard. then (and not before) they follow him as it is Iohn. 10.27. So that though we were sicke and certainely assured wee should die to morrow, yet for all this, wee are neuer the neerer our conuersion, faith, and repentance then we were [Page 401]before; as appeareth in the example of the Epicures. 1. Cor. 15.32. Let vs eate and drinke (say they) for to morrow we shall die a man would thinke they should rather haue sayd, let vs fast and pray for to morrow we shall die; but this plainly sheweth that we are neuer the neerer our conuersion vnto God, and true repētance though we are certaine that death approch­eth; it is onely the worke of Gods spirite, which ordinarily worketh not by the means of sicknesse or feare of death, but by the ministerie of the word which is Gods owne ordināce, Eph. 4.11.12. instituted of God for the gathering together of the Saints, and for the edification of the body of Christ. And therefore whilest the Lord calleth vs in the preaching of the word, let vs harken vnto his voice, and turne vnto him by vnfained repentance, for if Gods owne ordinance is not effectuall for our con­uersion, assuredly there is no hope that euer we will be con­uerted by sicknes or any other extraordinarie meanes what­soeuer. It is an admirable miracle wrought by the infinite wisedome and almighty power of God, that a poore sinner should be conuerted vnto him by the preaching of the word, for hereby we who were dead in sinne, are raised vp to new­nesse of life, we who were borne blind, are indued with sight, our hearts more hard then the Adamant are made flexible, and soft as waxe to receaue any impression, 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, [Page 402]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 shalbe 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 [Page 403]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, [Page 404]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 securitie; for whereas the Lord saith Ezech. 33.11. That he will not the death of a sin­ner, he addeth in the next wordes, but that he turne from his way and liue, so that the Lord speaketh not of all sinners but of those who turne vnto him from their wicked waies. So our sauiour Christ saith Math. 9.13, that hee came not to call the righteous, that is those who are iust & righteous in their owne conceipts, but sinners to repentance, so that whosoeuer are cal­led vnto Christ that in him they may haue saluation are called also to repentance. And Math. 11.28. our sauiour doth not call all sinners vnto him without difference, but those [Page 405]onely who are wearie and heauy laden, that is who find their sinnes irksome and grieuous vnto them, and desire nothing more then to be freed of this vnsupportable burthen. And the Apostle Paule likewise 1. Tim. 2.4. doth not say simply that God would haue all men to besaued, but that he would also [...] haue them come to the knowledge of the truth, that is to the knowing, acknowledging, & beleeuing of the prin­ciples of Christian religion cōcerning God, themselues, and the worke of redemption wrought by Christ. Let therefore no carnall secure man take occasion to presume vpon Gods mercy in regard of the sweet and gratious promises of the Gospell, for vnlesse they turne vnto God from their euill waies and truely repent them of their sinnes, vnlesse they are wearie and heauie laden, desiring nothing more then to be eased of their heauie burthen; vnlesse they come out of their blind ignorance and attaine to the knowledge of the truth, the gratious promises of the Gospell do not appertaine vnto them.

§. Sect. 2 Secondly,whereas they alleadge the example of the thiefe conuerted at the hower of death we are to know that this is but one particular act of Gods mercy, The 2. let is presumption vpon the ex­ample of the conuerted thiefe. and therefore we can make thereof no generall rule, especialy seeing to this one we may oppose many thousands of those who hauing defer­red their repētance to the last hower, haue beene taken away in their sinns and impaenitencie. It is true indeed that if with this thiefe we truelyturne vnto the Lord by vnfained repen­tance, and shew our faith by the like liuely fruites he wil par­don our sinnes and receaue vs to mercy according to his gratious promises, but this faith and repentance are not in our owne power, but the free gifts of God which hee very seldome bestoweth on those at the hower of death who haue neglected & contemned them their whole liues: some­times indeed hee calleth and conuerteth some at the last hower to shew the infinite riches of his mercy, but most commonly he leaueth those who haue deferred their repen­tance to die in their impaenitencie that they may be exam­ples of his iustice. And to this purpose Austine speaketh [Page 406]well; there is (saith hee) mention made in the Scriptures of one whome the Lord receaued to mercy that none might despaire, and but of one that none might presume. It is the maner of princes to send their gratious pardon sometimes to those who are led out to execution, but if any will wilfully offend in hope hereof, or hauing offended wil deferre to sue for his pardon to the last hower, surely he is well worthy to be hanged, both for his offence; and also for his presumpti­on, so the Lord mercifully pardoneth some few when death is ready to cease vpon them, and to transport them into the eternall torments of hell fire, to shew the riches of his grace, but if any shall take occasion hereby the more to offend a­gainst his maiestie, or hauing offended deferreth to sue for pardon by powring out the teares of vnfained repentance vntill his last hower, hee is vndoubtedly vnworthy of any grace and mercy, and in all likelihood he shall be deliuered vp to suffer eternal torments. Moreouer as this act of mercy in receiuing this thiefe to grace was very extraordinary, so was it reserued as being most fit for the time of Christes pas­sion; for as great Princes at the time of their coronation par­don such notorious offences, the like whereof they wil hard­ly euer after remit, to the end that their clemencie and mer­cy may appeare to all, so our Sauiour Christ the glorious king of heauen and earth, being ready to lay downe the forme of a seruant and to take vpon him the crowne of end­lesse glory and maiesty, gaue his gratious pardon to this greeuous offender, that his infinite mercy and goodnesse might be manifested vnto al men, that so they might breake of their sinnes by vnfained repentance, and by a liuely faith come vnto him, looking and expecting for life and saluati­on onely in this their sauiour and redeemer; and as cunning Surgeons hauing made a soueraigne salue, do vpon the next occasion make experiment thereof by curing some griesly and desperate wound, that so they may commend it to all who shal haue need to vse it, so the Lord hauing made a pre­tious plaister and soueraigne salue to cure all soules; who be­ing wounded with sinne, will apply it vnto them by a liuely [Page 407]faith, presētly tooke occasion of curing there with this poore theefe grieuously wounded with sinne, that all others in his state, seing the vertue thereof, might more earnestly desire it and more carefully seeke after, and apply it to their woun­ded soules. And therefore seeing the occasion of this cure was altogether extraordinary, the action is not like to bee ordinarie, the occasion being remooued, and the mercy of God and vertue of Christes death and bloodshed being suf­ficiently manifested to al the world. Thirdly, we are to know that the estate of these men, is farre vnlike and much more desperate then the state of the conuerted theefe; for hee was in all likelihood neuer before this time called, and present­ly he harkeneth vnto the voyce of Christ, and willingly in­tertaineth the good motions of his spirit, but these men being often called, haue refused to come, and haue quen­ched the good motions of Gods spirit; he persisted in his sin ignorantly, hauing not heard the doctrine of the Gospell, whereby he might be inuited to come vnto Christ by a liuely faith, and might turne vnto God by vnfained repentance, these haue often heard these glad tidings, and haue neglected and contemned them; hee continued in his sinnes through ignorance, neither did hee vngratefully resolue to serue the diuell his whole life, reseruing the time of his old age and sicknesse for the seruice of God, only for his own aduantage, but these men hauing bin oftē instructed in the law of God, and wayes of godlinesse, notwithstanding wittingly and wil fully persist in their sinns, presuming vppon repentance and hope of mercy at the last houre, intending then to turne vn­to God, not for any loue they beare him, but for feare of hel torments and eternall damnation, lastly his repentance was most vnfayned and exceeding earnest, and his faith brightly shined presently after his conuersion in singular fruits there­of. For he made a notable confession of his sauiour and re­deemer, euen when all his disciples for feare forsooke him. He iustifieth Christ when all men condemned him, and euen his Apostles doubted of him. He praieth feruently vnto him, when the multitude mocked and reuiled him, hee humbly [Page 408]confesseth his owne sinns, and louingly admonisheth his fel­low of his wickednesse, desiring earnestly that as they had bin fellowes, and copartners in sinne, so they might be partakers in pardon, and in the benefitte of redemption wrought by Christ. Whereas most commonly their repentance is for­ced and dissembled for feare of punishment, rather then for hatred of sinne, or loue of God: as they vsually make it ma­nifest if they recouer of their sickenesse. And therefore seing there is such great dissimilitude; and difference in their pur­poses, liues, and courses, it is not probable that they wil euer bee like in their conuersion, death, and saluation.

CHAP. XXXI. Sathans tentations mouing men to rest in a counterfait repen­tance, answered.

§ Sect. 1 ANd somuch for the answering of those tentati­ons wherby Sathan laboreth to make vs delay and deferre our repentance from day to day: That the pro­mises of the gospell are made onely to those who re­pentseriously. with which, if he cannot preuaile both because we see the necessitie of repentance vnto salua­tion, and also plainly perceiue by the former reasons that de­layes are most dangerous, then hee will laboure in the next place to perswade vs to content our selues with a smale mea­sure of repentance, or rather in truth with a coūterfait worke-repentance, which is only in outward shew and neuer pear­ceth the heart; making vs beleeue that if when wee see our sinns, hauing our consciences conuinced out of Gods word we doe in some generall tearmes confesse that we are all sin­ners, and desire God after a formall manner to haue mercie vppon vs, if we can sometime straine from vs a broken sighe and be content to leaue some of our least pleasing sinnes, our repentance wilbe very acceptable to God, and sufficient for our saluation.

And with this tentation Sathan deludeth, and destroyeth, innumerable men in these our dayes, and therefore it behoo­ueth [Page 409]euery man, to prepare himselfe for this incounter. And to this ende we are to know that the mercy of God, and me­rits of Christ, dot [...] not belong vnto those who thus slubber ouer their repentance; neither doth Christ Iesus call vnto him such as slightly sorrow for their sinnes, and thinke the burthen of them light, and easie to bee borne, but such as labour, and are heauie loaden. as appeareth Matth. 11.28. Come vnto me all ye who are wearie and heauie loaden, and I will ease you. In which wordes our sauiour Christ plainely shew­eth whom hee calleth to the participation of the worke of redemption wrought by him, and what measure of repen­tance hee requireth of them; for the first worde [...] signifieth such as labour vntill they bee wearie, and the other worde [...] signifieth such as are heauie laden with a burthen vnsupportable and therefore, being grieuously pressed therewith, they desire nothing more, then to bee case of it, for [...] from which this worde is deriued properly signifieth the burthen of a shippe, and is taken metaphorically for any thing which is very troublesome and grieuous. So that by ioyning these two together our sauiour euidently declareth whom hee calleth, and inuiteth vnto him. Namely those onely who knowne, acknowledge, and feele, that their sinnes are an intollerable heauie burthen, and being exceedingly vexed with them, most earnestly desire to bee eased, and released of them, and to this pur­pose flee vnto Christ by a true and liuely faith finding them­selues destitute of all meanes whereby they may otherwise be eased and releeued.

§ Sect. 2 If then wee could haue any assurance that wee are in the number of those whom Christ calleth and inuiteth vnto him, wee must haue first a sight, and sense, of our sinnes, What things are required in those who truly repent. and a true and feeling knowledge of our miserable, and wretched estate, in which we are, by reason of them, and the punishment due vnto them. Secondly we must be wearie in bearing this heauie burthen, as being most irkesome and grieuous vnto us. Thirdly wee must haue an earnest desire to be eased and freed from it. Lastly we must come [Page 410]vnto Christ by a true and liuely faith, to the ende that hee may ease and release vs.

1. Knowledge and sight of their sinnes.For the first Wee must come to the knowledge of our sinnes, before wee can truely repent of them, for we can­not sorrowe for them, vntill wee see them; neither is it suf­ficient that wee see, and know, that wee are greeuous and hanious sinners, vnlesse we also feele the waight of this intol­lerable burthen, pressing vs downe, and vexing, and grie­uing vs euen to the verie heart; for wicked and prophane men may see their sinnes, (for what can hide them from their eyes being so innumerable in multitude, and so grieuous and hainous in respect of their quantitie, and quallitie, but yet they feele not their waight, neither are troubled with them; nay it is a pastime to a foole to doe wickedly, as it is Prou. 10.23. and the abhominable filthie sinner drinketh iniquitie like water, as it is Iob. 15.16. and there are some so delighted with vngodlinesse, and all lewd prophanesse that they euen drawe vnto them iniquitie with the cordes of vanitie, and sinne as with cart-ropes, as the prophet speaketh Esa. 5.18. and though they bee laden with their sinnes as it were with an intollerable burthen, yet they feele them not, neither are they any thing vexed with their waight, and though the iniquitie of sinners bee so heauie that the earth cannot beare it but reeleth too and fro like a drunken man, and is remooued like a tent, as it is Esay 24.20. though it make all the creatures grone and trauaile in paine together, as the A­postle sheweth Rom. 8.22. yea though it euen wearieth God himselfe in suffering and bearing with it, as it is Esa. 43.24. yet doe they walke bolt vpright, and with stretched out neckes, neuer so much as stooping vnder this vnsupporta­ble burthen, till at last it growe so heauie, that it ouerwhel­meth them, and presseth them downe to the bottome of hel.

The reason here of is because they are wholy plunged yea drowned and dead in their sinns, and therefore as those who being diued to the bottome of some deepe water, doe not feele the waight of that which is aboue them, whereas if they were pulled out of the waters; they would be ouerwhelmed [Page 411]with the burthen of one tunne, so those who are deeply plū ­ged into the gulph of sinne and wickednesse, doe not feele the waight of this intollerable burthen, but if once they come out of their sinns by vnfained repentance, the waight of some few of them woulde presse them downe vnto the gates of hell, if they bee not supported and freed from this burthen by our sauiour Iesus Christ.

But such as these, are not called by our sauiour, neither will he ease them, though their burthen be neuer so intolle­rable; but he inuiteth those onely who are heauie laden, and finding their burthen irkesome are wearie of it and desire to be eased; he harkeneth only vnto those who from their harts cry out with Dauid. psal. 38.4. mine iniquities are gone ouer my head, and as a waighty burthen they are to heauie for me. 6. I am bowed and crooked very sore, I goe mourning all the day. He respecteth only those who are of a broken heart and con­trite spirit, Psal. 51.17. Esay 66.2. for these only perfourme the condition of the co­uenant and consequently to them alone the promises con­tayned in the couenant doe appertaine.

§ Sect. 3 The condition of the couenant is faith and repentance, That hee who feeleth not his sinnes hath neither faith nor repētance. neither of which doth hee performe who doth not see nor feele the burthen of his sinnes; for wee will neuer rest vpon Christ for our saluation, vnlesse wee see that wee haue no meanes of our owne to escape condemnation, wee will ne­uer seeke vnto Christ to be our redeemer vnlesse wee per­ceiue that we are the bondslaues of sinne and Sathan, wee will neuer labour to obtaine the riches of his righteousnesse, vnlesse we discerne our owne nakednesse and beggerie, we will neuer come vnto Christ to be washed and purged from the pollution of our sinnes and corruptions with his bloud, vnlesse we see our naturall filthinesse, wee will neuer desire to be eased of the heauy burthen of our sinnes, vnlesse wee feele the waight of them, we will neuer intreat Christ to be our Physition, vnlesse wee find that our soules are sicke in sinne; we will neuer goe vnto him who is the author of life, vnlesse we see that we are dead in our sinnes, in a word we will neuer intreat Gods mercy, vntill wee feele our owne [Page 412]miserie.

If therefore without this sense of sinne we will neuer come vnto Christ, then consequently without it we shall neuer be eased, for he [...]th those onely from condemnation who relie themselues wholy vpon him for their saluatiō, he came to be their redeemer alone who feele their miserable capti­uity, and earnestly desire to be released, he wil not inrich any but those who perceiue their owne beggery, and craue re­liefe, he will not wash any with his precious bloud; but those who see their pollution and filthinesse, and come vnto him intreating him to purge and cleanse them, he will not ease any but those who finding their sinnes to be a heauie bur­then, are wearie and come vnto him to be freed from them; he came into the world to be a physition, not to those who feele no infirmitie, but to those who are sicke and diseased; he came to giue life to those alone who are dead in their sins and trespasses; neither will the Lord shew mercy vnto any, but vnto those alone who perceiue their estate to bee most wretched and miserable.

For who can imagine that the Lord who is most infinite in wisedome, should vnaduisedly bestow his benefits vpon such, as finding no want of them, do not desire them; when they are without them, nor esteeme them though they had them, and consequently will neuer be truely thankefull for that which they neither want, desire, nor esteeme; who can in reason conceiue that he will offer himselfe to bee a Sauiour, to such as doe not thinke themselues lost and condem­ned, or to be their redeemer who will not acknowledge that they are in captiuitie, or that he will bestow the riches of his righteousnesse vpon such proud beggers, as find no need thereof, being righteous inough themselues in their owne conceipts, that hee will vainely spend his precious bloud in washing of those who thinke themselues cleane already, and need no such purging, that he will in compassion ease those of the burthen of their sinnes who were neuer troubled with bearing of them; that hee will offer them any physicke who will not acknowledge themselues sicke; or to giue life to [Page 413]those who will not confesse that they are dead in sinne; and who can imagine that the Lord will euer shewe to those his mercy, who will neuer shew to the Lord their wretched mi­serie.

Whosoeuer therfore haue not a true sense and feeling of the heauie burthen of their sinnes; they wil neuer come vnto Christ, neither can they euer haue any assurance that he will ease thē, & consequently they are destiture of a true faith which is the chiefe condition of the couenant of grace; but as they want faith, so also they can neuer attaine vnto true repentance. For so long as they haue not the sense of their sinnes they are not grieued with them, neither doe they de­sire to leaue and forsake them, and as those who bearing a burthen and are not vexed with the waight, they are not wearie of bearing it, nor desirous to leaue it; so those who be­ing loaded with the vnsupportable burthen of their sinnes and haue no sense of the waight they are not grieued with wearinesse nor desirous to be freed from it, and consequent­ly they are destitute of true repentance which is nothing els but an harty griefe and a true sorrow for our sinnes past and an earnest desire and indeuour to leaue and forsake them in the time to come.

§. Sect. 4 So that whosoeuer haue not a true sense and feeling of the vnsupportable waight of sinne, The former point prooued by particular testimonies. they are destitute of true faith and repentance, and therefore the promises of the gos­pell being made, onely to the faithfull & repentant sinners, doe not appertaine vnto them. Which may more euidently appeare if wee consider some of the particulars; Esay 61.1. It is said that our sauiour Christ was sent to preach glad tidings vnto the poore, to bind vp the broken harted, to preach libertie to the captiues, and to them that are bound, the opening of the prison. 2. To comfort all that mourne, and to giue vnto them beautie for ashes, the oyle of ioy for mourning, and the garment of gladnesse for the spirit of heauinesse. Math. 9.13. our sauiour saith that he came not to call the righteous, but sinners to repentance, and the apostle witnesseth of him, that he came into the world to saue sinners. 1. Tim. 1.15. If therfore we be not poore in spirit and [Page 414]broken harted, if we be not miserable captiues, heauie mour­ners, & wretched sinners, our sauiour Christ was not sent to preach the glad tidings of the gospell vnto vs, hee will not giue vs libertie nor affoord vs any comfort, hee came not to call vs neither will hee saue vs. So our Sauiour professeth, Math. 18.11. that he came to saue that which was lost, and to fetch home the wandring sheepe. If therefore wee bee not lost in our selues wee shall neuer bee found of Christ, if wee doe not confesse with the Prophet Esay, that wee haue gone astray like wādring sheepe, Esay 53.6. he will neuer seeke vs, nor cary vs on his blessed shoulders to the sheepfould of eternall happinesse. In a word as without the sense of sinne, we can neuer attaine vnto faith and repentance, so without faith and repentance, we can neuer haue any assurance of any of the promises of the Gospell.

§. Sect. 5 And therefore it behooueth vs as we tender our saluati­on, that wee labour after the sight and sense of our sinnes, The meanes whereby wee may attaine so a true sight of our liues. 2. King. 22.19. Act. 2.37. that with good Iosias our hearts melt within vs, and euen re­solue themselues into the teares of vnfained repentance; that we euen rent our heart with true compunction, as the Prophet exhorteth. Ioel. 2.13. and that with the Iewes wee haue our hearts prickt within vs, when we come to the sight of our sinnes, and all this not so much in regard of the pu­nishment we haue deserued, as that by our sinnes wee haue displeased our good God and gratious father, and haue cau­sed our sauiour Christ who is the Lord of life, to be put to a shamefull and painefull death. Zach. 12.10

And that wee may attaine vnto this sense and feeling of our sinnes, 1. Meanes prayers. there are diuers meanes to be vsed effectuall for this purpose; as first we are to haue our recourse vnto God by earnest and feruent prayer, desiring and intreating that he will annoint the blind eyes of our vnderstandings, Reuel. 3.17.18. with the pretious eye salue of his holy spirit, that we may see our owne wretchednesse, miserie, pouertie, blindnesse and na­kednesse, and that hee will soften our hard hearts, with the oyle of his grace, and so beate these stonie rockes, that out of thē may flow plentiful streams of vnfained repentance.

Secondly, 2. Medita­ting in the law. we are oftentimes to set the law as a glasse be­fore vs that so we may see our deformities, and to examine our liues thereby as it were by a rule or square, that so wee may know both how often we haue erred & transgressed it in the time past, and how vnable we are to performe it for the time to come in that exact maner which God requi­reth. For as the deformities and spots in the face though they be great and many, cannot be descerned of those who haue them, vnlesse they looke themselues in a glasse, and though euery one els doth plainly see thē, yet the party him­selfe doth least of all perceiue them: so though our spirituall deformities and filthy spots of sinne, appeare most vgly and odious in the eies of God & men, so that euery one seemeth to point at them, yet wee our selues will neuer discerne them, vnlesse we set the looking glasse of the law before vs.

Thirdly, 3. Medita­ting of the iustice and truth of God. Iob 4.18. & 15.15. Esa. 64.6. we are often and earnestly to meditate vpon the iustice and truth of God, in whose presence the heauens are not cleane, and the Angels themselues are vnable to abide the rigour of his iustice, and how much more is man abominable and filthy, who drinketh iniquitie like water. In whose sight out best righteousnesse is like a polluted cloth, and how much more filthy then are our sinnes and wickednesse, moreouer as he is most iust so as he cannot let sinne goe vnpunished, so also hee is most true, yea truth it selfe, neither can any of those threatnings fall to the ground vnexecuted, which he hath denounced against those who liue in their sinnes, and there­fore there is no meanes to escape his fearfull iudgements, vnlesse we turne from our sinnes and meete the Lord by vn­fained repentance.

Fourthly, let vs continually remember that we must once appeare before Gods tribunall seate of iudgement, 4. Medita­tion of the last iudge­ment. there to render an accompt not onely of our words and workes but euen of our secret thoughts, when as the Lord himselfe who searcheth the hearts and reignes shalbe our iudge who will not acquit the guilty, nor respect the person of man, neither will he be satisfied with faire pretences and smooth excuses, nor corrupted with brides and gifts. 1. Cor. 11. And therefore let vs [Page 416]iudge our selues that we may not be iudged of the Lord, and in bitternesse of soule and remorse of conscience let vs con­demne our selues to be miserable sinners, that the Lord may acquite vs and make vs tast of his mercy.

5. Remem­brance of those punish­ments due to the wicked.Lastly, let vs seriously meditate on those fearefull pu­nishments, which are prepared for those who liue and die in their sinnes; for they shall for euer be seperated from the pre­sence of God, the ioyes of heauen, and the sweete companie of the Saints and Angels, and be cast into eternall darknes, where they shall for euer and euer be tormented in flames vnquenchable, all which horrible punishments are due vnto all, Gal. 3.10. who continue not in all which is written in the booke of the law to doe them, and therefore how shall we escape who in stead of continuing in obedience to all Gods commandements, haue continualy brokē them aland done the clean contrary, if we do not in the sense of the heauy burthen of our sinnes, humble our selues before God by vnfained repentance, and come vnto Christ by a true and liuely faith, that we may bee eased of this intollerable waight, and adorned with his righteousnesse and obedience.

§. Sect. 6 And so much concerning the first signe, whereby those may be discerned whom Christ calleth, The 2. thing required is that our sins be irksome & greeuous vn­to vs. namely the sight and sense of their sinnes. But it is not sufficient that we feele our sinnes like a heauie burthen, pressing vs down if we be con­tētto bear it stil, but it must seeme irksom and grieuous vnto vs, and make vs exceeding weary of bearing it, we must with the Apostle Peter thinke it sufficiēt that we haue spent the time past of our liues, after the lust of the Gentiles in abominable sinnes, and for the time to come we are to liue after the will of God, dedicating our selues wholy to his worship and seruice. O­therwise, though we haue neuer so exquisite a sight and sense of our sins, yet if they seeme vnto vs a sweet burthen which we are content still to beare without any great wearinesse, nay with pleasure and delight, if wee bee like the rich miser who though his backe should be almost broken with the waight of his owne gold, yet would not thinke it any trou­ble, nay would esteeme it for his chiefe felicity because his [Page 417]burthen pleaseth him, so if we feeling that our sinnes are an huge and massy burthen, are neuerthelesse not troubled nor wearie of bearing them, but rather take our chiefe delight in being so loded; because the burthen is exceeding sweet and delightfull to vs, we may assure our selues that we are not in the number of those whom Christ calleth, for hee inuiteth them onely vnto him? who being heauy laden with the waight of their sinnes are wearie of their burthen, and sorrow and greeue, that they cannot shake it of, nor be freed from it. Crying out with the Apostle Paule, Rom. 7.24. O wretch­ed man that I am, who shall deliuer mee from the bodie of this death.

§. Sect. 7 The third signe, The 3. thinge is an earnest desire to be freed from our sinnes. whereby wee may know those whome Christ calleth, is that being vexed with the heauy burthen of sinne, they earnestly desire to be eased and released of it; for as those who are ouerpressed with a heauy burthen, desire aboue all things to be freed from it, so those who feele the waight of sinne pressing them downe and are weary & tired in bearing of it, they most earnestly desire to bee eased of this intollerable burthen, and will neuer bee at rest till their desire bee accomplished.

This desire resembled to hunger and thirst.This desire in the Scriptures is resembled to hunger and thirst; in which these two things concurre, first a sense of our want, and secondly an appetite or earnest desire to be satisfied, and to haue our want supplied; and so in these spirituall things, first we feele the want of Gods graces and Christes righteousnesse, and then wee earnestly desire that wee may be filled and satisfied with them. So that to hunger and thirst after the grace of God, and the righteousnesse of Christ, and to be wearie and heauie laden are much alike, & both are blessed of the Lorde; for as those who hunger, and thirst after righteousnesse, are blessed because they shall bee satisfied, as it is, Matth. 5.6. So they are blessed who are wearie and heauie laden, with the burthen of their sinnes, for such Christ calleth vnto him, and hath promised to ease them, that is, to giue vnto them the remission of their sinnes, and to release them of this burthen, by taking it vpon his owne [Page 418]shoulders. And as our Sauiour calleth and inuiteth vnto him such as are wearie and heauie laden. Matth. 11.28. So in diuers other places, he inuiteth and calleth those, who hun­ger and thirst after his righteousnes So Esa. 55.1. To euery one that thirsteth come yee to the waters, and yee that haue no siluer come buie, and eate, come I say buy wine, and milke, without mony. and Iohn 7.37. Iesus cryed saying; If any man thirst, let him come vnto mee and drinke. Apoc. 21.6. I will giue to him who is a thirst, Apoc. 21.6. and 22.17. of the well of the water of life freely. and 22.17. Let him that is a thirst come, and let whosoeuer will, take of the well of the water of life freely. a notable example of this thirsting wee haue in Dauid. Psal. 63.1. O God thou art my God, early wil I seeke thee, my soule thirsteth for thee. and 42.1. as the hart bray­eth for the riuers of water, so panteth my soule after thee O God. 2. my soule thirsteth for God, euen for the liuing God. and Psal. 143.6. my soule thirsteth after thee, as the thirstie land. Which thirst whosoeuer feeleth, he may boldly assure himselfe, that hee is in the number of those whom Christ calleth, and that will satisfie him.

Whosoeuer therefore hungreth and thirsteth after the grace of God, and righteousnes of Christ, whosoeuer is wea­rie and heauie laden, that is, who so hath a true sense, and feeling of his sinnes, and is vexed, and greeued, with the burthen thereof, and withall, his heart desireth to to be eased of his loade, though he thinke himselfe in a most miserable estate, yet if he come vnto Christ, and with blind Bartemaeus crie out O sonne of Dauid haue mercy on mee, I may fitly say vnto him, as it was say do vnto this blind man: Bee of good comfort, for Christ calleth thee.

§. Sect. 8 The last thing required in those whome Christ calleth, is, that they come vnto him. The last thing required is that we come vnto Christ. for to whom should wee come for ease, but vnto Christ himselfe, seeing their is neither saint nor Angell, that can ease vs, for the waight of one sinne would presse them downe into hell; wheras our Sauiour Christ is able to beare the burthen of our sinnes, nay he hath alreadie borne them, that wee might bee deliuered from them. As it is, 1. Pet. 2.24. neither it is likely, that either saint or Angel, [Page 419]would so willingly helpe vs as our Sauiour Christ Iesus, who so tenderly loued vs that hee came into the worlde, to lay downe his own most precious life as a price for our redemp­tion; and though they were willing, yet they haue not the like abilitie vnto him, who hath all power in heauen, and earth cōmitted vnto him, Mat. 11.27. for working the worke of our re­demption. And therfore, seeing he wanteth neither loue, nor power, let vs goe vnto him, and him onely. Otherwise we shal commit a double follie, that is, we shall leaue Christ, who is the foūtaine of liuing water, & dig vnto our selues broken cisternes, which will hould no water. Iere. 2.13. For there is not saluation in any other, neither is their amonge men any other name giuen vnder heauen, whereby we must be saued. as it is, Actes 4.12. Hee is the way which leadeth vnto euerlasting happinesse, he is the truth, to instruct vs in all the counsailes of God, hee is the life to reuiue vs, who were dead in our sinnes, yea the life of euerlasting life, and the perfection of our heauenly hap­pinesse. Iohn 14.6. Hee hath taken vpon him our infirmities, and borne our paines, hee was wounded for our offences, and smitten for our iniquities, the paine of our punishment was layd vpon him, and with his stripes wee are healed. Esa. 53.4.5.6. To whom therefore should wee goe in our sickenesse, but to this our heauenly physition? whose helpe should wee seeke for the curing of our woundes, but the helpe of this our blessed surgeon who will easily cure them all, with the pre­cious balme of his bloud? whether should wee returne after our long wandring, but vnto the shepheard of our soules? to whome should wee seeke to bee preserued from death, and damnation, but to him, who is the Lorde of life, and saluation? and therefore leauing all other meanes of our owne diuising, let vs repaire vnto him, and him alone, for hee calleth and inuiteth vs, promising that hee will ease vs.

But how should we come vnto Christ, and what is meant hereby? surely wee are not to vnderstand a corporall or lo­cal comming vnto him, for hee is in heauen, and wee are vpon the earth, but our comming is spirituall not of the [Page 420]body but of the soule.

§. Sect. 9 And this is twofould, the comming of repentance, and the comming of faith, This comming to Christ two­fold. the comming of repentance, is per­fectly to God the father, the comming of faith, is to Christ Iesus, both which are mentioned, Act. 20.21. witnessing repentance towardes God, and faith towards Iesus Christ. For repentance is nothing, but a turning from our sinnes, & a returning to God, & faith causeth vs to goe out of our selues, vnto Christ, seeking saluation in him alone.

So that our comming to Christ, is to beleeue in him, for thus Christ himselfe expoundeth it, Iohn 6.35. Hee that commeth unto mee shall not hunger, and he that beleeueth in me, shall neuer thirst. So chap. 7.37.38. If any man thirst, let him come vnto me and drinke. He that beleeueth in mee as saith the scriptures, out of his bellie shall flow riuers of the water of life. This then doth Christ only require of all penitent sinners, who are wearie, and heauie laden, with the burthen of their sinnes, that they beleeue in him, that is, that by a liuely faith, they doe apply vnto themselues Christ Iesus, and all his be­nefites, and assure themselues that whatsoeuer he hath done in the worke of mediation, and redemption, hee did it for their sakes; namely, that hee left the boosome of his father, and taking vpon him our flesh, became the sonne of man, that hee might make vs the sonnes of God, and heyres of his euerlasting kingdome, that hee was conceiued by the holy Ghost, to sanctifie our conception, that hee here suf­fered hunger, cold, wearinesse, and other miseries of this life, that hee might make vs partakers of all happinesse in the life to come, that hee performed perfect obedience to the law, that hee might decke and adorne vs with the rich robe of his righteousnesse, that notwithstanding, hee was most iust and innocent, yet hee was condemned to death, before an earthly iudge, that we who were wicked, and vn­iust, might bee acquitted, and absolued, before the iudge­ment seate of God, that he died vpon the crosse, to preserue vs from euerlasting death of hell, that hee indured his fa­thers anger, that wee might bee reconciled vnto him, that [Page 421]hee bore the cursse of the law, that he might cansell the hand­writing of ordinances which made, against vs, that hee rose againe and ascended into heauen, that hee might bee the first fruites of them that slept, and by his entrance into heauen, might make way for vs also, that hee sitteth at the right hand of God, to make intercession for vs, and to pro­tect and defend vs against all our enemies, that hee shall come to iudge both the quicke and the dead, to the end he may giue vnto vs, perfect redemption, and crowne vs with euerlasting glorie; And if wee thus beleeue in Christ, and applie him with all his benifites vnto vs, we may assure our selues that he will ease vs of the heauie burthen of our sins, cloth vs, with the glorious aray of his righteousnesse, and giue vnto vs the eternal possession of those euerlasting ioies, which by his death and bloudshed he hath dearely purcha­sed for vs.

CHAP. XXXII. Of Sathan tentations which he vseth against those which are called, to bring them to despaire.

§. Sect. 1 ANd somuch concerning those tentations of Sa­than, How Sathan tēpteth these which are called to de­spaire. wherewith hee assaulteth them who are not yet effectually called, to the ende that hee may keepe them from turning vnto God by vnfained repentance, and comming vnto Christ by a true and liuely faith: now wee are to speake of those tentations which he vseth against those who are called. And first, when as he perceiueth that he can no longer blind them with ig­norance, nor keepe them still in carnall worldinesse & pre­sumptuous securitie, when as he seeth that they are resolued no longer to deferre their repentance and comming vnto Christ by a true faith, neither can be perswaded to content themselues, with such faith and repentance as are false and counterfait; then, and not before he appeareth in his owne likenesse, and sheweth himselfe a diuell indeed; for then he [Page 422]accuseth them of their manifold and outragious sins, where in they haue long continued, then he telleth them of their sinnes past and present corruptions, whereby they are readie to fall into the like againe, then hee reuealeth vnto them their sinnes of ignorance, and calleth to their remem­brance those sinnes which they haue cōmitted against their knowledge and conscience, then will hee aggrauate their sinnes which in themselues are but too too hainous, and set before them the iustice of God, the fearefull threatnings and terrible curse of the law, the wrath of God and the intollera­ble and eternall torments of hell fire, which by their sinnes they haue iustly deserued; all which terrblie sights being in one view represented to their already timorous thoughts, he taketh occasion of them al, to moue them to distrust of Gods mercies and Christes merites, and so to plunge them into vt­ter desperation. Wouldest thou now vile wretch (will hee say) turne vnto God hoping to bee receaued to grace and mercy? why assure thy selfe it is too late, for are not thy sins in number numberlesse, and in their qualitie and nature most haynous and outragious; and hast thou not continued in this thy rebellion against God a long time, refusing to come vnto him though he hath often called, and carelessy neglecting all the meanes of thy saluation, when thy God hath gratiously offered them vnto thee? Now therefore the acceptable time and day of saluation is past neuer againe to be recalled, and though with Esau thou seekest repentance with teares yet shalt thou neuer find it. Moreouer to the con­sideration of thy horrible rebellion adde the remembrance of Gods iustice, which can in no wise suffer sinne to goe vn­punished, the terrible curse of the law denounced by God who is trueth it selfe, against those who continue not in all that is written in the booke of the law to doe it, the fearefull torments of hell prepared for sinners amongst which num­ber thou art one of the chiefe; and therefore doe not flatter thy selfe with hope of mercy, but rather expect those feare­full iudgements and endlesse torments which are due vnto thee for thy rebellious wickednesse: and thus doth Sathan [Page 423]labour to bring the poore Christian to deepe desperation, and to fill his conscience with horrour and feare, which if he can accomplish he resteth not there, but like a cruell coward who can neuer be at quiet till he see the death of his enemie, so our malitious enemie is neuer satisfied till he see our death and vtter destruction. And therfore when he hath grieuous­ly vexed the Christians consciences with fearefull horrour, and tormented him euen with the flashings of hell fire, in the next place he will perswade him to seeke some ease of his present torments by imbruing his hands in his owne bloud, and putting himselfe to some violent death: which is nothing els but (as the Prouerb is) to leape out of the frying pan into the fire, and in seeking to ease his terrours of con­science to plunge himselfe into the torments of hell.

§. Sect. 2 Against which tentations whosoeuer would be strengthe­ned and enabled to withstand their force and violence, That if wee will with­stand the for­mer tentati­on, wee must not rest on our owne righteous­nesse. they must not rest in themselues, desiring in whole or in part to be iustified by their legall righteousnesse, neither must they measure out vnto themselues Gods mercies according to their owne merites and worthinesse, they must not looke onely vpon Gods iustice, and vppon that exact obedience which the law requireth of them, nor yet vpon those feare­full punishments which by their sinnes they haue iustly deserued, for then Sathan will easily attaine vnto his pur­pose, and speedily bring them to desperation and vtter de­struction. But they must goe out of themselues and reie­cting their owne righteousnesse, as altogether imperfect & insufficient they are to rest and relie themselues vppon the alone righteousnesse and obedience of Christ Iesus, as being in it selfe all sufficient both for our iustification and saluati­on. And as they haue one eye on Gods iustice to keepe them from secure presumption, so they must haue the other firm­ly fixt on his infinite mercy to preserue them from falling into desperation, as they haue one eye on the law to hum­ble them, and to bring them out of themselues to Christ, so they must haue the other eye on the sweet and comfor­table promises of the Gospell to comfort and rayse them [Page 424]vp. Finally as on the one side they behold the curse of the law, and the eternall torments prepared for the wicked: so on the other side they must stedfastly looke vpon the righ­teousnesse, death, and obedience of Christ, and also vpon those euerlasting ioyes which by his precious bloudshed hee hath purchased for them. And if thus being truely humbled and brought to vnfained repentance they goe out of them­selues and reiect their owne righteousnesse, resting and re­lying vpon the alone righteousnesse of Christ for their iu­stification & saluation, they may most certainly assure them­selues that they haue in Christ satisfied Gods iustice, & are by his death reconciled vnto him, that they are freed from the curse of the law, and from the wrath of God, that their scar­let sins are made as white as wooll, & all their imperfections perfected by Christs righteousnesse and obedience, that they are acquitted from the sentence of condemnation, and deliuered from the fearefull torments of hell.

§. Sect. 3 But forasmuch as those who labour vnder the burthen of their sinnes, Reasons to perswade the weake Chri­stian of the forgiuenesse of his sinnes. and are continually vexed and mooued to des­peration, by Sathans most subtiland violent tentations, are not so easily perswaded that their sins are forgiuen them, & they reconciled vnto God in Christ; therfore I will set down some arguments, whereby all those who truly repent, (that is sorrow for their sinnes past, and desire, and indeauour to forsake them in the time to come) and withall going out of themselues, doe earnestly hunger after Christ and his righte­ousnesse, and rest and relie vpon him for their saluation, may haue full assurance that their sinnes are forgiuen them, and that they are in Christ reconciled vnto God, and receiued into his loue and fauour.

The first ar­gument drawne from Gods mercy.The first argument, to assure all of the pardon and for­giuenesse of their sinnes, who will come vnto him, may be drawne from his mercy, which is one of his properties and attributes, so often attributed vnto him in the scriptures. Exod. 34.6.7. God thus describeth himselfe: The Lord, the Lord, strong, mercifull and gracious, slow to anger, and a­bundant in goodnesse & truth. 2 reseruing mercy for thousands, [Page 425]forgiuing iniquitie, transgression and sinne. Out of which place that famous & godly learned man H. Zanchius hath obser­ued matter fit for our purpose, Zanch. de Attrib. l. 2. cap. 1. q. 2. & therefore it shall not be a­misse to set downe his owne words: For besides (saith he) that the essence of God is only one, & that eternal most simple most per­fect, liuing, immortall, inuisible, incorruptible, infinite, omnipotent, most wise; he is also wholy most good in whom nothing is wanting; a louer of men, most meeke, most gentle, slow to anger, most ready to forgiue iniuries, most patient, most true, most righteous, most iust, most faithfull in performing his promises, finally hee is nothing els then the soueraigne goodnesse, and the chiefe clemencie as he hath described, and liuely deciphered himselfe. Exod. 34. and else­where. And therefore we must note, although anger be attribu­ted vnto God, yet notwithstanding it is in God nothing els but the chiefe goodnesse and iustice, whereby he abhorreth euill and ac­cording to his iust iudgement doth at length punish it, if it be not amended by his long suffering and patience. This herehence ma­nifestly appeareth, because speaking of reuenge or taking punish­ment which is an effect of anger, he doth not say that he doth pre­sently inflict punishment, or that hee is so ready to inflict it as to shew mercy, but hee saith that hee is slow to anger. Sign fying by this maner of speach, that he is of his owne nature alwayes most ready, to shew mercy, to graunt pardon, to be beneficiall; but not so ready to take punishment, but is forced here vnto as of himselfe, vnwilling through our impenitencie. Hereunto also appertaineth that ancient forme of prayer; O Lord whose propertie is alwaies to haue mercy and forgiue. Esa. 28.21. 2. Sam. 5. 1. Chro. 14. Ios. 10. Herehence also we read in Esai. ch. 28.21. The Lord shall stand as in mount Perazim, hee shalbe angry as in the valley Gibeon. That he may doe his worke, his strange worke, that he may effect his act, his strange act. (that is, he shall inflict the like punishments in his iust anger vpon his re­bellious people, which hee exercised vpon his wicked enemies the Philistines in mount Perazim, when as he ouerthrewe them, by his seruant Dauid, and vpō the Amorites in the valley of Gibeon when as he smote them with stones from heauen.) Where the Pro­phet maketh a twofold kind of Gods workes, his proper and strange works. The proper worke of God is to shew mercy, and to spare or [Page 426]forgiue; his strange worke is to be angry and to punish. And therefore whereas hee calleth that the proper worke of God, and this his strange worke; he plainely teacheth that mercy, goodnesse & long suffering are according to the nature of the deitie, but that to be angry is diuers from Gods nature, Yea which is more hee maketh it not his worke, that is to say, he is angrie that afterwards he may bring his worke to passe, that is, that he may haue mercie and preserue; for whilest (saith the Apostle) wee are iudged of the Lord, we are chastened that we should not be comdemned with the world. 1. Cor. 11.32. And what doe these things teach vs, but that the nature of God is nothing els then goodnesse, 1. Cor. 11.32. mercy, loue especially of men, patience, benignitie, and most farre and remote from all vniust seueritie, cruelty, tyrannie, and pride. The which may minister vnto euery penitent sinner most sweet consolation; for when they see that God is angry by reason of their sins, & that he doth greeuously afflict them, & euen bring them as it were to the gates of hell, this must not make the to cast of al hope & to fal into vtter desperatiō; but they must remember, that these are not the Lords proper works but strange vnto him, which he doth to this end, that he may bring to passe his owne proper works which are a­greeable to his nature, that is, that he may againe shew vnto vs the glorious beames of his louing coūtenance in more full brightnesse, & bring vs frō death to life; frō affliction to ioy, from the gates of hell to the kingdome of heauen. According to that 1. Sam. 2.6. the Lord killeth, & maketh aliue, he brin­geth downe vnto hell, and bringeth vp againe. As therefore when we see carpenters pulling downe a ruinous building our minds do not rest there, because we know that this they doe is not their proper worke, but we goe further in our co­gitation thinking of a new house which they will build in the place of the old, for as much as wee know that it is not their proper worke to race downe but to build, or to race downe that they may build; so when wee see the Lord an­gry and inflicting corrections let vs not rest here, but with the like foresight of mind, let vs consider that he doth these his strange and improper works, that afterwards he may do [Page 427]those which are proper and naturall, that is that he afflicteth that he may bring the more true cōfort, that he bringeth vs to the gates of hell, to the end hee may rayse vs vp to bee partakers of the ioyes of heauen. But let vs consider of some more testimonies of Gods infinite mercies. As the Prophet Dauid likewise saith Psalm. 103.8. that the Lord is full of compassion and mercy, slow to anger, and of great kindnesse. and Psal. 86.5 Thou Lord art good and mercifull, and of great kindnesse vnto all them that call vpon thee. So the pro­phet Ioel 2.13. testifieth of the Lorde, that hee is gratious and mercifull, slow to anger and of great kindnesse. And the apostle saith that he is rich in mercie. Eph. 2.4. and 2. Cor. 1.3. He calleth him, the father of mercies, and God of all cōfort.

§. Sect. 4 Seeing then, mercie is one of Gods attributes, That God is delighted in exercising his mercie. therefore it is also of his essence, and being, for there is not in Godes most perfect nature, any qualities or accidentes, but what­soeuer is in God, is God, so that God is mercie it selfe, and consequently, to shew and excercise his mercie, is to shew and exercise his owne nature. Now wee know that naturall actions are not troublesome, norirksome, neither is the sunne troubled with giuing lighte, nor the fire with giuing heate, nor the tree with yeelding fruite, nor the beast with nou­rishing his young, nor man with receiuing nourishment, and sleepe, because it is their nature to be excercised in these actions, and therefore seeing mercie is of Gods essence, it is not painefull and troublesome to excercise it towardes all repentant sinners, bee their sinnes neuer so many, and hani­ous, no more, then it is troublesome to exercise his iustice, in punishing of those who are obstinate and rebellious, nay it is not onely not troublesome and painefull, but also plea­sant and delightfull for God to shewe mercie vnto all those who truely turne vnto him, and contrariwise it should bee troublesome and irksome, (if I may so speake,) for God not to shew and exercise his nature, and mercie, towardes repentant sinners; for as the eye is delighed with seeing, and to bee restrayned there from is grieuous vnto it, as the care is delighed with hearing, and is much molested if it be stoped, [Page 428]and as euerie part, and facultie of the bodie, and soule, are delighted in excercising their seuerall actions, and functi­ons, and are much vexed, and cumbred, if by any meanes they should bee hindred; so is the Lord delighted, and well pleased, in shewing, and excercising his owne nature, and attributes, as his power, and prouidence, in gouerning the world, his iustice, in punishing wicked, obstinate, and re­bellious sinners, and his mercy in pardoning, and remitting the sinnes of those, who are of an humble spirite and broken heart, and are wearie of this intollerable burthen, desiring nothing more, then to bee eased and freed from it. And not to thus excercise his nature, and attributes, woulde ra­ther (that I may speake after the manner of men) bee vnto the Lord tedious and troublesome.

Of this pleasure and delight, which the Lorde taketh in pardoning repentant sinners, the Prophet Micha speaketh, chap. 7.10.18. who (saith he) is a God like vnto thee; that taketh away iniquitie, and passeth by transgression of the remnant of his heritage: he retaineth not his wrath for euer, because mer­cie pleaseth him. So the prophet Dauid Psal. 147.11. saith that the Lord is delighted in them that feare him and attend vpon his mercy; euen as though he reioyced much, to haue an oc­casion offered, of excercising his mercy and goodnesse to­wardes those, who earnestly desiring it, wait vpon him, that they may bee made partakers of of it. For the obiect of Gods mercy, about which it is exercised, is mans miserie, and the action thereof, is to pittie, and helpe him, out of his wretch­ed and miserable estate; and therefore, if there were no mi­serie, and wretchednesse, and no sinne to be forgiuen, there would be wanting that external obiect, about which Gods mercy should be exercised and manifested to all the world. And hence it is, that the Lorde willingly permitted the fall of our first parentes, to the ende that hee might make a way for the manifestation of his mercie, in pardoning repen­tant sinners, and his iustice in punishing the contemners of his grace. And as the apostle saith, Rom. 11.32. God hath shut vp all in vnbeleefe, that hee might haue mercie on all, that [Page 429]is to say, on all the elect, both Iewes, and Gentiles.

Seeing therfore God delighteth himselfe in excercising & manifesting his mercy, to the praise of the glorie of his grace, by pardōing & forgiuing repentant sinners, let not any who are grieuously laden, & grone for wearines vnder the hea­uie burthen of their sinnes, feare to come vnto the Lorde, and to implore his mercy for the forgiuenes of their sinnes, though neuer so grieuous and manifould, neither let them doubt, least God will reiect their suite, and refuse to receiue them, into his grace, and fauoure, because of their great re­bellions and vnworthinesse. For although there were not (as in truth there is not) any thing to bee respected in vs, sauing that wee are the creatures of God, and worke of his handes, yet the Lorde will haue compassion vpon vs, euen for his owne sake because hee is exceedingly delighted in shewing mercy to all those who turne vnto him. And this the Lord himselfe professeth Esa. 43.25. I euen I am he that putteth away thine iniquities for mine owne sake, and will not re­member thy sinnes. And therefore the prophet Daniel calling vpon the Lord for mercy, in the behalfe of himselfe and the people, disclaimeth their owne righteousnesse, and all re­spect of their owne merits and worthinesse; saying, wee do not present our supplications before thee for our own righ­teousnesse, but for thy great tender mercies: O Lord heare, O Lord forgiue, O Lord consider and doe it; deferre not for thine owne sake. Dan. 9.18.19.

§. Sect 5 But here sathan will be ready to obiect vnto the afflicted conscience, labouring vnder the burthen of sinne, That the grieuousnesse of sinne cannot debarre the repentant sinner of Gods mercy. that God indeede is mercifull, but yet he will neuer extend his mercy towards such haynous offenders, whose sinnes are in num­ber numberlesse, and in qualitie and nature most grieuous and outragious. For answering of which tentation, we are to know that though our sinnes bee neuer so innumerable and hainous, yet this should not discourage vs from com­ming to God by vnfained repentance, with assured hope of forgiuenesse, for though our sinnes be great, his mercies are infinite, and consequently though it were imagined that [Page 430]all the sinnes which were euer committed in the world were ioyned together, yet in comparison of Gods mercy they are without all comparison lesse then a mote in the Sunne to all the world. Neither is God like vnto man, whose bounty & mercy are limited in some straight bounds which they will not passe, and therefore they are soone weary both in giuing to those who want, and forgiuing those that offend, but his bounty is endlesse and his mercies infinite, and therefore he can and wil as easily forgiue vs the debt of ten thousand mil­lions of pounds as one pennie, and as soone pardon the sinns of a wicked Manasses as of a righteous Abraham, if we come vnto him by vnfained repentance, and earnestly desire and implore his grace and mercy. And this our Sauiour Christ sheweth in the parable of the poore Publicāe, whose hainous sinnes the Lord presently forgaue vpon his true conuersion. Luke 7.41. And in the parable of the two debters, where the lender our bountifull God as easily forgaue the 500. pence as the fiftie, that is innumerable great sinnes, as well as few and lesse. And the Apostle Paule teacheth vs, that where sinne hath abounded, there grace hath much more abounded. Rom. 5.20.

That we must not so aggra­uate our sins that we de­rogate from Gods mercy.Seeing therfore Gods mercy is infinite and without al li­mites, let not vs restraine it, neither let vs so aggrauate our sinnes as that in the meane time wee derogate from Gods mercy. If a Prince should send his generall pardon vnto a number of offendors, without any exception or limitation, and one amongst the rest should say this pardon doth not appertaine vnto me, because I am so great an offender, and therefore I will still stand in doubt of my Princes mercy, and suspect his word, who would not accuse such an one both of folly in refusing his pardon, and of vngratefulnes and diffi­dence in distrusting his gratious Prince, calling his great mercy and truth in his promisse into question? Who would not thinke this offence greater then all the rest, but the Lord who is infinite in mercy, hath sent his generall pardon to all repentant and beleeuing sinners without all exception; why therefore should wee make question of his mercy, because of our hamous sinnes, why should we vnto our others sinnes [Page 431]adde this which is more hainous then all the rest, indoubting and distrusting his word and promise, and in extenuating his infinite and endlesse mercies. For if wee thinke our debt so great that God will neuer forgiue it, what doe we els but detract from Gods rich bounty and liberality, if we suppose our sinnes may not bee for giuen because of their greatnesse, what do we els but imagine that they surpasse Gods infinite mercy, which is a most horrible blasphemy once to con­ceiue.

§. Sect. 6 The mercy of the Lord extendeth it selfe to the beasts of the field, That Gods mercy is ouer all his works. and hee gratiously feedeth the Rauens and young Lions, which in their brutish maner implore his helpe; & shal he not extend his mercies to reasonable creatures that seeke after them? Psal. 36.6. & 104.21.27 & 147.9. & 145.9. Yea the Lord is good to all and his mercies are ouer all his workes, as it is Psal. 145.9. and will not the Lord be gra­tious to man, who is his most excellent workemanship cre­ated according to his owne image, if hee sue vnto him for grace and desire to be partaker of his mercy? His goodnesse stretcheth it selfe vnto his obstinate enemies, for he causeth his rayne to fall and his Sunne to shine both vpon the euill and the good, on the iust and vniust. Matth. 5.45. And shall it be re­strained frō his repentant seruants? he multiplieth his mer­cies in temporall benefits vpon the wicked and reprobate, and shall it be scanted towards his elect, he is very gratious to malitious rebels, and will he denie grace to humble suers for mercy and repentant sinners. He shewed his goodnesse and long suffering vnto wicked Achab vpon his fained and hypocriticall humiliation, and will he not extend it towards those who being truely penitent vnfainedly turne vnto him? Yes assuredly, for though hee bee good to all euen senselesse creatures, brute beasts, and rebellious sinners, yet he is in e­speciall maner good to those who are of the houshold of faith.

§. Sect. 7 But if we cannot behold Gods mercies in their owne glo­rious brightnesse, That euen man is mercifull towards the penitent and therefore much more God who is infinite in mercy. let vs looke vpon them in some small re­semblance and little counterfaite, if we cannot comprehend them in their owne infinite nature, yet let vs view them in a [Page 432]small modell. Euen man himselfe who hath but a sparke of this mighty flame, and a small drop of this bottomlesse Oce­an spareth his sonne when he offendeth, pardoneth his ser­uant when he desireth forgiuenesse, yea is oftentimes recon­ciled to his enemie who hath many waies wronged him, when he sueth for reconciliation, and confesseth his faults, shall therefore man who hath receaued a little sparke from this euer burning flame of Gods goodnesse, a small drop of this endlesse and bottomlesse Ocean, and but a little mo­dell of this infinite greatnesse, whose greatest mercy com­pared with Gods, is but sauadge and barbarous cruelty; shall hee I say bee readie to spare his Sonne, forgiue his ser­uant, and bee reconciled vnto his enemy, and shall not God spare, forgiue, and bee reconciled vnto those who turne from their sinnes by vnfained repentance, and ear­nestly sue for grace; shall wee see, and acknowledge, the mercies of man, and shall wee doubt of the mercies of God which is the plentifull fountaine, from which like a pirling streame they flow; shall wee confesse, that a droppe of water is moyst, and affirme that the ocean is drie, shall wee be sharpsighted in seeing the light of a small sparke, and bee starke blinde, in behoulding the glorious beames of the sunne. Nay let vs know, acknowledge, and assure our selues, that as much as the whole globe of the earth, exceedeth in quantitie the least mote in the sunne, as much as the whole ocean exceedeth the smallest drop of water, yea, asmuch as the infinite creatour, exceedeth the finite creature, be­tweene which, there can bee imagined no degrees of com­parison, so much doth the mercie, and bountie of God, ex­ceede the bountie and mercie of mortall man. And there­fore if vpon repentance for our fault and earnest desire of reconciliation, wee hope of mercie and wounted kindnes, from our frinde or neighbour, let vs not make any questi­on, nor once doubt of the Lords loue and fauour towards vs, though our sinnes bee neuer so grieuous, so wee truely repent and vnfainedly turne vnto him.

§. Sect. 8 But here the aflicted conscience wilbe readie to say, that [Page 433]though there bee no doubt of Gods mercie, That doubt­ing of Gods mercie [...] in re­spect of our vnworthinesse argueth pride but that it is in it selfe most infinite, yet I doubt, least I shall neuer be parta­ker thereof because of my manifold inperfections, and great vnworthinesse. To which I answeare, that this dist­rusting of Gods mercies, in respect of our vnworthinesse, proceedeth not from true humilitie, but from our naturall pride, for if wee had denied our selues, and were nothing in our owne eyes, if wee had wholy remooued our owne righteousnesse, and did wholy, and onely, rest on our sauiour Iesus Christ for our saluation, wee would neuer hope the more in regard of our owne worthinesse, nor yet doubt in respect of our vnworthinesse. But it is our secret and inbred pride of heart, which makes vs to doubt of Gods mercy, vn­lesse wee bring him a bride and deserue it at his hands, and to desire to make the Lorde beholding vnto vs rather then we would be any whit beholding vnto him. Which is nothing els but to disgrace Gods mercies, that we may grace our own merits; & by labouring that we may be sōething in our selus, we wil not alow that God should be al in al & haue the whole praise of our saluation. But we are to roote out of our hearts this spirituall pride, and to plant therein true humilitie, and then we may assure our selues though our sinnes bee great, yet the mercies of God are farre greater, though wee bee most beggerly in merites, yet wee shall bee made rich by Christ Iesus righteousnesse; for the poorer wee are in desert, the richer Gods mercie will appeare in accepting vs to his grace and fauour; and where sinne hath abounded, there grace will abound much more.

Seeing therefore Gods mercies are infinite, and are not any whit restrayned by our vnworthinesse, let vs seeke vnto the Lord by vnfained repentance, and assure our selues of his loue and fauour in Iesus Christ; Let the wicked forsake his ways & the vnrighteous his own imaginations, and return vn­to the Lord and he will haue mercie vpon him, and to our God for he is very readie to forgiue, as the Prophet exhoreth vs. Esay 55.7.

CHAP. XXXIII. Of the second Argument grounded vpon Gods iustice.

§. Sect. 1 THe second argument to assure those of the for­giuenesse of their sinnes, That Gods iustice will not punish those sinnes in vs which are already puni­shed in Christ who vnfainedly repent and relye wholy vpon Iesus Christ for their sal­uation, by a liuely faith may bee drawne from Gods iustice, for their sinnes are fully and sufficiently pu­nished in Christ Iesus, and therefore it wil not stand with the iustice of God, to punish them againe in any of those who haue applyed vnto them the merites and sufferings of Christ by a liuely faith; and as the Lord cannot in iustice let sinne goe vnpunished, and therfore hath punished the sins of all men either in Christ Iesus, or will throughly punish them in the parties themselues, so the same iustice will not admit that the same sinnes should be twise punished, once in our Saui­our; and againe in the faithfull. Now that our sauiour Christ hath sufficiently suffered for all the sinnes of the faithfull; it is euident by many places of the Scriptures. Esay 53.4. Surely hee hath borne our infirmities and carried our sorrowes. 5. But hee was wounded for our transgressions, he was broken for our iniquities, the chastisment of our peace was vpon him, and with his stripes wee are healed. 2 Cor. 5.21. hee hath made him to bee sinne for vs which knewe no sinne, that wee should be made the righteousnes of God in him. So the apostle He. 9.26. saith that our sauiour Christ hath appeared once to put away sinne by the sacrifice of himselfe. And Pet. 1. epistle 2.24. saith that his own selfe bare our sinnes in his bodie on the tree, that wee being deli­uered from sinne should liue in righteousnesse. Seeing then our sinnes were laide vpon Christ and seuerely punished in him, God in his iustice will not inflict any more punishmens vp­pon the faithfull but will pardon and forgiue them, which pardon and forgiuenesse is a worke of his iustice as well as of his mercie, and therefore it is said, Rom. 3.25. that God hath set forth our Sauiour Christ to be a reconciliation through faith in his bloud, to declare his righteousnesse by the forgiuenesse of [Page 435]sinnes that are passed through the patience of God. 26. to shewe at this time his righteousnesse that hee might be iust, and a iusti­fier of him who is of the faith of Iesus, So it is said 1. Iohn 1.9. that If we acknowledge our sinnes, hee is faithfull and iust to for­giue vs our sinnes and to cleanse vs from all vnrighteousnesse. So that Gods righteousnes is declared in the forgiuenes of sins, and hee sheweth his iustice in iustifying those who are of the faith of Iesus, and in pardoning all their offences. And there­fore if wee will beleeue in our Sauiour Christ and bring forth the fruites of our faith in vnfained repentance, wee need not seruilely to feare Gods iustice, nay wee may be as­sured that because hee is iust, he will in Christ pardon and forgiue our sinnes, and neuer inflict any punishment, which by them in our selues wee haue iustly deserued.

§. Sect. 2 But that the equitie hereof may bee more manifest, That our sins are debts and therefore not to be twice paid. we are to consider that our sinnes in the scriptures are called debtes; for the Lord in our creation lent vnto vs the rich talents of his graces, to be imployed for the setting forth of his glory, all which wee wastfully mispent and brought our selues in­to such extreame beggerie, that we were altogether vnable to pay to God the least part of that which we owed, nor to rē ­der accoumpt vnto our Lord & maister how in any good fort we had bestowed his rich treasures; & therefore in his iustice he sent his sergeant death to arest vs, and to cast vs in the pri­son of vtter darkenes, there to remaine in the custody of sa­than our most malitious iaylor, till we had fully discharged our debt and made full satisfaction to his iustice; which whē we were altogeather vnable to perfourme, it pleased our sa­uiour Christ in his infinite loue towards vs, to become our suerty, and to take vppon him the answering of our debt, which he fully discharged in as exact a manner and measure as the iustice of God required, for whereas wee are bound to performe perfect obedience to the lawe, he perfor­med it for vs; where as wee for our disobedience were subiect to the sentence of condemnation, the curse of the law, and death of body and soule, he was condem­ned for vs, and bore the curse of the lawe, and dyed in [Page 436]our stead an ignominious death, whereas we deserued the anger of God, and to bee kept prisoners in the graue vnder the dominion of death, he endured his fathers wrathfull dis­pleasure, and himselfe was for a time held captiue of death in the graue, that so he might reconcile vs to his father and set vs at libertie. In a word whatsoeuer we owed Christ dis­charged, whatsoeuer wee deserued hee suffered, if not in the selfe same punishments, (for hee could not suffer the eternall torments of hell) yet in proportion, the dignity of his person giuing value vnto his temporarie punishments, and making them of more valew and worth then if all the world should haue suffered the eternal torments of hell. Se­ing therefore our Sauiour Christ hath fully discharged our debt and made full satisfaction to his fathers iustice, God cannot in equitie exact of vs a second payment, no more then the creditours may iustly require that his debt should be twice payd, once of the suerty, and againe of the principal. Neither now hath Gods iustice any thing to shew against vs, for the lawe which was the hand writing of ordinances which made against vs, and as it were a bond whereby wee were obliged and bound to God the father either to per­forme obedience, or to vndergoe the penaltie; euen euer­lasting death and condemnation, is now cancelled taken a­way; and fastened to the crosse of Christ, as the Apostle affir­meth. Col. 2.14. So that now the Lord cannot in his iustice put vs in suite nor recouer any debt of vs, seeing our sauiour Christ our good and all sufficient suerty hath vndertaken the matter in our behalfe discharged our debt to the vtmost farthing, cancelled the handwriting or bond in which wee were obliged, and by the law acquitted vs of all paimentes which Gods iustice by vertue of the law might require of vs. and therefore if we turne vnto God by vnfained repentance, and lay hould vpon our sauiour Christ and his merites by a liuely faith, we haue our quietus est and generall acquittance, which God himselfe hath pronounced from heauen in the presence of many witnesses, saying, This is may welbeloued son in whom I am well pleased, that is in whome I am delighted, & restfully satisfied, & wel cōtented. Mat. 3.17.

CHAP. XXXIIII. Of the third Argument grounded vpon Gods truth.

§. Sect. 1 THe third argument, Of Gods truth in his promi­ses. whereby all those who re­pent and beleeue may bee assured of the pardon & remission of their sins, is groūded vpon Gods truth; for the Lorde is most true yea truth it selfe, and all his promises in Christ are yea, and amen. 2. Cor. 1.20. Apoc. 1.7. hee is a faithfull and true witnesse. and whatsoeuer hee hath spoken shall be accomplished; so that though the heauens decay and waxe olde like a garment, though the sunne loose his light, and the moone be turned into bloud, though the earth trem­ble and quake, and the foundations of the mountaines bee mooued and shake, yea though heauen and earth and all things therein contained perish and passe away, Matth. 5.1 [...]. yet shall not one iote or title of his word fal to the ground vnaccomplished. And therefore whatsoeuer the Lord hath promised in his worde that he wil most vndoubtedly performe, for he is Iehoua, who hauing his essence and being in and from himselfe alone, giueth being vnto all things else, especially to his worde and promises. But hee hath promised to all beleeuers and repen­tant sinners, that hee will in Christ Iesus pardon al their sins, and will receiue them into his grace and fauour, and therfore if wee beleeue and rest vppon our Sauiour Christ alone for our saluation, truly repenting vs of all our sinnes, wee may assure our selues that though our sins be neuer so many and grieuous, yet the Lord will receiue vs to mercy, and pardon and forgiue them.

§. Sect. 2 But that the poore soule wounded with sin and groning for wearines vnder this vnsupportable burthen, That Gods regal stile as­sureth vs of mercie and forgiuenesse. may haue some ground whereupon to rest, when it is ready to faint, & some spirituall weapons whereby it may defend it selfe, and beate backe the violence of Sathans tentations, I will make choise of some amongst many of the comfortable promises of the gospell, made vnto all repentant sinners. First therefore let [Page 438]vs consider, that when the Lorde like a mightie monarch would set out his owne stile as it were in faire text letters, to be read of all his subiectes, he thus proclaymeth it, Exod. 34.6. The Lorde, the Lord, strong, mercifull and gracious, slowe to anger, and aboundant in goodnesse and truth. 7. Reseruing mercy for thousands, forgiuing iniquitie, and transgression, and sinners. wher we may obserue that the greatest part of his stile cōsist­eth of his mercy, gratiousnes, long suffering, goodnes & rea­dines to forgiue the iniquities of repentant sinners; as ther­fore wee cannot offer a greater disgrace to a mightie prince, then to denie or call into question any part of his tytles or regall stile, so we cannot more dishonour the prince of prin­ces, and soueraigne king of heauen & earth, then by doubt­ing of or denying any of these his titles which in his owne stile hee hath attributed vnto himselfe, seeing then he pro­fesseth and proclaymeth himselfe to bee a gratious, merci­full long suffering God, who is alwaies readie to forgiue repentant sinners when they implore his mercie, let vs not offer God that disgrace to rob him of any part of his glori­ous titles, nor depriue our soules of that true comfort which the Lorde by them in his infinite goodnesse hath graunted vnto vs.

§. Sect. 3 Moreouer this is one maine part of the couenant of grace, That Gods [...]ouenant as­sureth vs of the remission of our sinnes. which the Lord professeth that he will make with his church and people, namely that he will forgiue their iniquitie and re­member their sinnes no more. Ier. 31.34. the counterpaine of which couenant we haue Heb. 10.16.17. and therefore if we on our part performe the condition of this couenant be­tweene God and vs, that is, if we truely and vnfainedly re­pent vs of our sinnes, and a rest and rely on Iesus Christ for our saluation by a liuely faith, wee may be assured that God on his part will not goe one iote from his word, nor breake the couenant which he hath made with vs. For he hath not onely made this his couenant with vs by word of mouth, but he hath also committed it to writing, and not contenting himselfe herewith that there might be no place left to doub­ting, hee hath confirmed and ratified his hand writing by [Page 439]adding thereunto his seales which are the Sacraments; as first the seale of Baptisme, whereby he assureth vs that being outwardly receiued into the body of the Church, and in­wardly ingrafted into the body of Christ, wee haue all our sinnes and filthy corruptions washed away with his preci­ous bloud, as the outward filth of the body is washed and purged by the washing of water. The vertue of which spiri­tuall washing is not limited and restrained to the time past or present, as though it washed away onely our originall cor­ruption, as some haue foolishly imagined, but extendeth it selfe to the whole course of our liues; So that if falling into many and greeuous sinnes we vnfainedly repent vs of them, and apply Christ Iesus and his merites vnto vs by a true and liuely faith, we may be assured of the pardon and forgiuenes of them all, for this was promised sealed, and confirmed vn­to vs in our Baptisme. Secondly, the Lord hath further cō ­firmed this his couenant by the Sacrament of his Supper, for he hath therefore instituted and ordained it, that thereby we should be put in mind of our sauiour Christes death and suf­frings, to the end that we may gather more and more assu­rance, that our Sauiour gaue his blessed body to be crucified and shed his most pretious bloud, that hee might take away the curse of the law, and naile it vnto his crosse, free vs frō his fathers anger by bearing it himselfe, and by his death deliuer vs from euerlasting death, and by his bloudshed wash away all our sinnes and corruptions. And hence it is that the A­postle calleth the wine in the Lords supper, the new Testa­ment in Christes bloud, 1. Cor. 11.25. because thereby the new Testament is sealed and confirmed vnto vs. And therefore whensoeuer wee receaue the Sacrament of the Lords supper, the Lord doth thereby certainly assure vs that our sinnes in Christ are pardoned and forgiuen, and that he hath receaued vs into his loue and fauour, yea the Lord hath not onely ratified & confirmed his couenant with vs, concerning the remission of our sinnes with his owne hand writing and seales annex­ed, but also by his oath; For God willing more abundantly to shew vnto the heires of promise the stablenesse of his counsaile, [Page 440]bound himselfe by an oath: that by two immutable things where­in it is impossible that God should lye, we might haue strong conso­lation; as the Apostle speaketh, Heb. 6.17.18. And therefore vnlesse wee would conceiue of God that hee is vntrue of his word, a couenant breaker, yea a periured person (which were most horrible blasphemie once to imagine) we may vndoub­tedly assure our selues that he will pardon and forgiue vs all our sinnes, be they in number neuer so innumerable nor so hainous in their nature and qualitie, if wee will turne vnto him by vnfained repentanee, and lay hould vpon Christ Ie­sus our sauiour, by a true and liuely faith.

§. Sect. 4 But let vs more particularly consider of some of the spe­ciall promises of God, Of particu­lar promises whereby wee may be assu­red of the re­mission of our sinnes. contained in the couenant of grace, that so we may gather vnto our selues more full consolation and firme assurance of the pardon and forgiuenesse of our sinnes. The Prophet Dauid who had in himselfe often ex­perience of Gods mercy telleth vs, Psal. 32.10. that whoso­euer trusteth in the Lords mercy shall compasse him. The Pro­phet Esay exhorteth the wicked to forsake his wayes, and the vnrighteous his owne imaginations, and to returne vnto the Lord, assuring them that he will haue mercy vpon them, for he is very ready to forgiue. Esay. 55.7. The Lord himselfe also doth make this gratious promise Ezech. 18.21. But (saith he) if the wicked will returne from all his sinnes which he hath commit­ted, and keepe all my Statutes, and doe that which is lawfull and right, he shall surely liue and not dye. 22. All his transgressions that he hath committed shall not bee mentioned vnto him, but in his righteousnesse that he hath done he shall liue. 23. Haue I any desire that the wicked should dye saith the Lord God? or shall he not liue if he returne from his wayes? vers. 32. For I desire not the death of him that dieth saith the Lord God; cause therefore one another to returne and liue yee, and cap. 33. ver. 11. As I liue saith the Lord I desire not the death of the wicked, but that the wicked turne from his way and liue. So Mal. 3.17. the Lord professeth that hee will spare his people and children, as a man spareth his owne Sonne that serueth him. Now we know that a louing father is ready to forgiue, & to receaue into his grace [Page 441]and fauour his repentant Sonne, though he hath very often offended him: & so surely the Lord who is infinitely rich in mercy, wil much more forgiue his children when they turne vnto him; nay he is not onely ready to receaue them into his grace and fauour, but it filleth him (as I may say) with ex­ceeding ioy and delight, when his repentant children for­sake their sinnes and euill wayes, and turne vnto him by vn­fained repentance, as it appeareth most euidently in the pa­rable of the prodigall Sonne, of the strayed sheepe, and the lost groat. Moreouer our Sauiour Christ had his name Iesus giuen him of God by the minister of an Angell, because hee saueth his people frō their sinnes: as appeareth Math. 1.21. & he therfore came into the world, not to cal the righteous but sinners to repentance. As it is Matt. 9.13. and he inuiteth and calleth vnto him all those who are wearie and heauie laden with the burthen of their sinnes, promising that hee will ease them. Matt 11.28. yea so certaine it is that they shal haue remission of their sinnes and euerlasting hapinesse who truly repent and beleeue, that our sauiour Christ saith they haue it already as though they were in present posses­sion. Iohn 5.24. Verily, verily I say vnto you, he that heareth my word and beleeueth in him that sent me, hath euerlasting life, and shall not come into condemnation but hath passed from death to life. So chap. 6.47. and chap. 11.26. whosoeuer liueth and beleeueth in mee shall neuer die. The apostle Peter also plainly affirmeth that God would haue no man to perish, but would haue all men to come to repentance. Seeing therefore the Lord hath made so many gratious promises in the Gospel to all repen­tant and beleeuing sinners, let vs vnfainedly turne vnto the Lord, and apply Christ and his meritts vnto vs by a true & liuely faith, and then we may assure our selues that he will pardon and forgiue vs al our sinnes, and receaue vs gratious­ly into his loue and fauour.

§. Sect. 5 But against this which hath beene alleaged, That al Gods promises are made indefi­nitely to all that beleeue. Sathan wilbe ready to obiect to the afflicted conscience, that these promi­ses were made to the prophets, apostles and holy men of God, but not to such haynous and rebellious sinners who [Page 442]haue most iustly deserued that God should poure out vppon them the violls of his wrath, and those fearefull punishments threatned in the law, because of the innumerable number of their sinnes and the outragiousnesse of their wickednesse; and therefore such haue nothing to doe with the sweet pro­misses of the Gospell, but are to apply vnto themselues the terrible threatnings denounced in the law against such grie­uous sinners.

For the answering of which tentation, wee are to know that the Lords promises made in the Gospell, are general, indefinite and vniuersall, excluding none, who turne from their sinnes by vnfained repentance, and beleeue in Christ Iesus, resting on him alone for their saluation. Neither is there any limitation or exception of this or that sinne, for be they neuer so greiuous and manifold, yet if wee performe the condition of faith and repentance, the Lord will make good his promises vnto vs.

For the first, namely that the promises of the gospell are indefinite, and generally made to al who repent and beleeue it, shall manifestly appeare if wee consider the particulars. Esa. 55.1. the Lord calleth all vnto him indefinitly, saying, to euery one who thirsteth come to the waters, and yee that haue no siluer come, buy and eate; Come I say buy wine and milke with out siluer and without money; so that though we haue no wor­thinesse and righteousnesse of our owne, yet if we thirst af­ter the mercy of God and righteousnesse of Christ, and come vnto God by vnfained repentance, and vnto our sauiour by a liuely faith, our thirst shall be satisfiyed and all our wantes supplyed. So Ezech. 33.11. the Lord solemnely sweareth that hee will not the death of a sinner, but that they turne from their wicked wayes and liue; where hee speaketh not of this or that sinner, but of all without exception who turne vnto him. Our sauiour Christ likewise maketh this indefinite pro­mise Marke 16.16. that whosoeuer shal beleeue and be baptised shalbe saued. and Iohn 3.14. he saith, that as Moses lift vp the serpent in the wildernesse, so must the sonne of man be lift vp 15. that whosoeuer beleeueth in him should not perish but haue [Page 443]eternal life. So that as al who were stunge of the fyrie serpent were healed if they looked vpon the brasen serpent, neither was their any exceptiō or distinctiō between those who were deeply, or but a little pearsed with the sting, for if they were stūg they died, if they vsed not the remedy ordained of God, though their wound were but small and shallow, but if they looked vp to the brasen serpent according to God ordināce, they were cured though their wound were neuer so deadly and desperate, so those who looke not vpon Christ Iesus hanging on the crosse with the eye of faith, are sure to fall in­to euerlasting death and damnation, bee their sinnes neuer so few, and on the other side, they who lay hould vpon Christ and beleeue in him, are sure to bee saued though their sins bee neuer so many and grieuous. So in the 16. verse it is said, that God so loued the world, that hee hath giuen his onely begotten sonne, that whosoeuer beleeueth in him should not perish but haue euerlasting life. and ve. 36. He that beleeueth in the sonne hath euerlasting life. &c. So that here is no ex­ception of sinnes, for the promises are made indefinitely to all that beleeue. In like maner our Sauiour hath promised Iohn 6.37. That whosoeuer come vnto him hee will not cast them away. and ve. 40. he assureth vs that it is the will of his father who sent him, that euery man who beleeueth in him should haue euerlasting life. And the Apostle Peter Actes 10.43. saith that vnto our Sauiour Christ giue all the prophets witnesse, that through his name all that beleeue in him shall haue remission of sinnes. And the Apostle Iohn likewise saith, 1. Ioh. 2.1. that if any man sinne wee haue an aduocate with the father Iesus Christ the righteous, and hee is the propitiation for our sinnes, and not for ours onely but also for the sinnes of the whole world, that is for whosoeuer repent and beleeue of euery kingdome, countrey, and nation. So that by all these places it is cleare and euident that none are excluded from being partakers of Gods mercifull promises, but those who exclude themselues through their infidelitie and vnrepentancie.

§. Sect. 6 Neyther is there any sins so innumerable in multitude & so hainous & grieuous, which will debarre vs from receiuing [Page 444]the benefit of Gods mercie and Christs merites so wee repent and beleeue, That our sins cannot de­barre vs of Gods mercy, so we repent and beleeue. as may appeare also by plaine testi­monie, Esay. 1.18. the Lord thus speaketh to the Iewes whom hee had described to bee rebellious and most outra­giously wicked. Come now (saith the Lord) & let vs reason to­gether, though your sinnes were as crimson, they shalbe made white as snow: though they were red as scarlet, they shalbe as wooll. The Apostle Paul likewise witnesseth. Tit. 2.14. that our sauiour Christ gaue himselfe for vs, that he might redeeme vs from all iniquitie; And the Apostle Iohn saith, that the bloud of Christ cleanseth vs from all sinne, and if wee acknowledge our sinnes he is faithfull and iust to forgiue vs our sinnes, 1. Ioh. 17.9. and to cleanse vs from all vnrighteousnesse. So that here is no mention made of any sinnes which are excepted, or which exclude vs from Gods mercy & Christs merits, so that we repent & beleeue; neither are the promises of the Gospell limited or restrained in respect of the number or greeuousnesse of our sinnes, so we performe the conditiō of faith and repentance, for who­soeuer is hartily sorie for his sinnes past, and purposeth for the time to come to leaue and forsake them, whosoeuer doth beleeue Gods promises and resteth vpon Christ Iesus alone, for his saluation by a true and liuely faith, he may be certain­ly assured, that the Lord hath pardoned and forgiuen all his sinnes, and receaued him into his grace and fauour, though his sinnes be neuer so many and hainous; and on the other side whosoeuer continueth in his vnrepentancie and infide­litie, shalbe condemned though his other sinnes be neuer so few and small; neither will all our other sinnes debarre vs of Gods mercy, vnlesse they bee ioyned with vnrepentancie and vnbeliefe, for obserue the condition of the promises, faith and repentance, and all the promises of the Gospell be­long vnto thee though thou were the greatest sinner that e­uer liued. For whereas it may be obiected that the sinne a­gainst the holy Ghost is vnpardonable, we are to know it is not so much in regard of the hainousnesse of the sinne, as that because it is alwaies seuered and disioyned from faith and repentance, God denying these his graces to those who [Page 445]vpon desperate malice haue made a generall Apostasie, and haue persecuted the knowne truth. So that if it were possi­ble for them to repent and beleeue, it were possible also that they should be saued.

Seing therefore the promises of the Gospell are generall excluding none, let not any man who is laden with the bur­then of his sinnes, exclude himselfe through his want of re­pentance and infidelitie, for though their other sinnes are grieuous, yet this is more hainous and damnable then all the rest. For whereas the Lord saith, that he wil extend his mer­cy vnto all who come vnto him; if wee reply, no he will not extēd it vnto me because I am a grieuous sinner, what do we els but contradict the Lord, and giue truth it selfe the lie; not giuing credit to his word and promises. And therefore let vs take heed that wee do not so aggrauate our sinnes as that in the meane time wee extenuate and derogate from Gods infallible truth.

CHAP. XXXV. Of other arguments drawne from the persons in the Trinity.

§. Sect. 1 ANd these are the arguments which are drawne from the nature of God, Reasons drawne from the first per­son, God the father. whereby we may be assured of the remission of our sinnes; there may also other arguments bee drawne from euery person of the Trinitie. First God the father hath created vs of nothing, euen according to his own image, and when wee had defaced this his image in vs, and made our selues slaues to Sathan, he so tenderly loued vs his poore miserable creatures, that he spared not his dearely be­loued & onely begotten Sonne, but sent him into the world to take our nature vpon him, that therein he might suffer all misery and affliction, and lastly the cursed and bitter death of the crosse, that so he might satisfie his iustice for our sinnes & perfect the worke of our redemption. And this the Euan­gelist witnesseth, Iohn 3.16. Al which loue the Lord shewed [Page 446]vnto vs euen for his owne names sake, when we neither de­serued it nor yet desired it, for we were bondslaues vnto Sa­than, and well contented to liue in his bondage, wee were children of wrath and dead in our sinnes, yea wee were enemies vnto God and all goodnesse. And therefore if our mercifull God so loued vs whilest we were in loue with our sinnes, at league with his enemie Sathan, & at enmitie with him, that hee sent his dearely beloued and onely begotten Sonne to dye for vs, that by his death and bloudshed hee might redeeme and saue vs out of this miserable estate, how much more will he now receiue vs to mercy and pardon, and forgiue our sinnes if we seeke and sue for grace? if hee loued vs so dearely when we hated him, and sought al means of reconciliation when wee were professed enemies against him, how much more will hee receaue vs into his fauour, when as we earnestly desire to be reconciled? If he so loued vs that he sent his Sonne to die for our sinnes, how much more will he remit those sinnes for which hee hath satisfied, when as with harty sorrow we doe bewaile them, and ear­nestly desire to be freed from them? if he hath giuen his Sonne to mankind to this end, that hee should saue and re­deeme repentant sinners, why should any doubt of their re­demption and saluation if they turne vnto him by vnfained repentance, and lay hould on Christ by a liuely faith? and if he haue giuen vs his chiefe Iewell, hiw onely begotten and best beloued Sonne and that when wee were his enemies, what will he denie vs when in Christ we are reconciled vnto him and become his friends? And thus the Apostle reaso­neth, Rom. 5.8. God (saith he) setteth out his loue towards vs seeing that whilest we were yet sinners Christ died for vs. 9. much more then being now iustified by his bloud we shalbe saued from wrath through him. 10. For if we were enemies we were recon­ciled to God by the death of his Sonne, much more being reconci­led we shalbe saued by his life.

§. Sect. 2 Secondly wee may drawe most firme argumentes to strengthen our assurance of the remission of our sinnes from the second person in trinitie our Sauiour Iesus Christ; Reasons drawne from the 2. person God the sonne for first [Page 447]hee is our Sauiour and redeemer, 1. Because he came into the world to saue sinners. who therefore came into the world that hee might saue and redeeme vs out of the captiuitie of our spirituall enemies, sinne, death, and the di­uell, and that hee might satisfie his fathers iustice, obtaine the remission of our sinnes, and reconcile vs vnto him. Though then our sinnes be many and grieuous, this should not hinder vs from comming to Christ by a true faith, and firme assurance, that in him wee shall haue the remission of our sinnes, and be receaued into Gods loue and fauoure, nay rather this should bee a forceible argument to mooue vs, to seeke his helpe, when wee find our selues in a desperate case, destitute of all meanes whereby wee may attaine vnto salua­tion, seeing our Sauiour Christ came into the world to saue such as were lost in themselues, and inthralled in the mise­rable bondage of sinne and Sathan. And this is euident by the scriptures, Matth. 9.13. our Sauiour professeth that he came not to call the righteous but sinners to repentance. and Luke 19.10. The sonne of man is come to seeke and to saue that which was lost. 1. Tim. 1.15. This is a true saying and by all meanes worthie to bee receiued, that Iesus Christ came into the worlde to saue sinners. the apostle also affirmeth that our Sauiour Christ hath quickned vs who were dead in our sins & trespasses. Eph. 2.1.5. And our sauiour Christ Matth. 11.28. doth not only call vnto him smal sinners, but those who are heauy ladē with an intollerable waight or sin, promising that he will ease them.

Seeing therefore hee came into the world to saue and re­deeme grieuous and hainous sinners, and to giue life vnto those who were euen starke dead in their sinnes, seeing also hee calleth and inuiteth such vnto him as are heauily laden with an intollerable waight of wickednesse, and promiseth to ease them; let vs not excuse our selues from comming because our sinnes are hainous and grieuous, but therefore let vs the rather goe vnto Christ because wee had need of his helpe. If a man being loded with a waightie burthen, should refuse the helpe of a friend, both able and willing to ease him because his burthen is very heauie, who would not laugh at such ridiculous follie, for therefore he should more [Page 448]earnestly desire, and more thankfully accept of his friendes offred courtesie, because himselfe is tyred, pressed downe, and altogether vnable to beare this intollerable waight: but such and greater follie doe they commit, who being pinched and oppressed with the heauie burthen of their sinnes, doe through their infidelitie refuse the healpe of Christ, offering himselfe to release and ease them vnder this pretēce, because their burthen is ouer heauie; for because to them it is intol­lerable, therefore they should rather goe vnto Christ and er­nestly desire to be eased and released, seeing hee is not onely able, for his power is omnipotent, but also most willing, for he hath most gratiously promised and freely offred his helpe.

That the price which Christ hath paid for our redemp­tion farre exceedeth all our sinnes.Moreouer we need not to doubt of the sufficiencie of the price which our Sauiour hath paid for our redemption, for it is of infinite value and of more vertue and power to iustifie and saue, then all the sinnes of the world to condemne and destroye; so that though wee were the greatest sinners that euer liued, yea though the waight of all sinne which euer in the world hath beene cōmitted did lie vpō vs, yet the meritts of Christ and the price which hee paid for our redemption doe farre exceede them, and if we come vnto him by a liuely faith resting vpon him alone for our saluation, hee will surely ease vs of this intollerable burthen. And therefore though the grieuousnesse of our sinnes shoulde increase our repen­tance, yet they should not diminish our faith and assurance of pardon and forgiuenesse, for though our debt were neuer so great, our suerty Christ Iesus hath paid it to the vttermost farthing, though our sinnes are neuer so many and grieuous our Sauiour hath borne them all vpon the crosse in his owne bodie and fully satisfying Gods iustice for thē, 1. Pet. 2.24. hath freed and deli­uered vs from this heauie burthen. Though wee were neuer so deepely inthraled in the bondage of our spiritual enemies, yet our almightie redeemer hath freed vs out of captiuitie & hath paid a sufficient price for our raunsome; and though we had no right or interest in the kingdome of heauen, yet our sauiour hath dearely purchased it for vs by his precious death and bloudshed, and therefore seeing in Christ we haue ful­ly satisfied Gods iustice, and fully merited the pardon of [Page 449]our sinnes, seeing in him wee haue not onely paied our debt, but also giuen a sufficient price for the purchasing of eternall happinesse, wee neede not to make any doubt of the pardō of our sins, and of possessing of our heauēly inheri­tance, for the Lord cannot in iustice hold that from vs which of right appertaineth vnto vs; nay we may assure our selues that though he could yet he would not; for who can imagine that the Lord who of his bountious liberallitie giueth vnto vs more then wee can deserue or desire, will keepe from vs that which of right appertayneth to vs? that he for his own names sake without any respect of our works or worthinesse freely multiplieth his benefites vpon vs, should with hould our rightfull inheritance in his heauenly kingdome from vs, which our sauiour Christ hath purchased for vs by his preti­ous death & bloudshed? and therefore seeing wee haue vn­doubted right to the pardon of our sins because Christ Iesus hath satisfied for them, & iust title to our heauenly inheritāce which our Sauiour hath purchased for vs with so deare and all-sufficient a price, let vs in the name of Christ goe bould­ly vnto the throne of grace, desiring a generall acquittance of that debt which is alreadie paid, nay let vs not feare to ap­proach the throne of Gods seuere iustice, and to claime our heauenly inheritance which Christ hath so dearly purchased.

§. Sect. 4 Furthermore we are to consider that our sauiour and re­deemer is so gratious and bountifull, so rich in mercy, That Christs power, mercy, and merites is more manife­sted by for­gining gree­uous sinners. and so full of all power vertue and perfection, that our sinnes should not discourage vs from comming vnto him, for the more miserable wretched & sinful we are, the more fitt sub­iects we are, whereupon he may exercise and shew the in­finite riches of bounty, mercy, vertue and all sufficiencie. If we were but a little soyled with sinne, it were not so great a matter to make vs cleane but when wee are most filthily de­filed, and our polution is ingrayned in vs as it were with a scarlet die; when our vncleane corruptiō sticks as fast to our soules, as the Ethiopian blacknesse to their skins, then is the vertue of the excellent lauer of Christs bloud sufficiently manifested, when as he purgeth vs and maketh vs cleane, washing away all our filthy corruptions, and making our [Page 450]scarlet sinnes as white as snow. Our sauiour Christ is our spiritual physitiō who can as easily cure desperate diseases e­uē the remediles consumptiō, the dead apoplexie & the filthy leprosie of the soule, as some small maladie, or little faintnes? neither is he only able but also as willing to vndertake such desperate cures as the least infirmities, because his skill will be the more manifest and his praise the more extolled, for the more desperate the disease is, the more it argueth his cūning who helpeth it, and the more cōmendations he shal receaue who effecteth such a cure. And therefore though our diseases are most daungerous & desperate, yet let vs re­sort to this our heauenly physitiō, for the more desperate the cure is, the more fitt occasion shall he haue of shewing his neuer failing skill, and of aduancing his immortall praise. He is our heauenly surgeon, euen the good Samaritane which powreth the soueraigne oyle of his grace, and the pretious baulme of his bloud into our woūded soules, & therfore the more greisly our wounds are, the more praise and glory he getteth in curing them, the more is the vertue of the soue­raigne salue of his bloud manifested to all the world by hea­ling of them.

Though therefore our soules are most filthy & polluted, yet if we come to Christ he will surely wash & purge vs, for to this purpose he suffered his precious water and bloud to issue out of his side, that thereby as with a liuing and cleare streame issuing from a most pure fountaine, he might cleanse vs from al our sins, and wash away all our filthy corruptions, though we are most desperatly sicke, let vs come vnto our spirituall physition, for he can cure the most remedilesse dis­eases as perfectly and as speedily, as the most small infirmitie and faint weaknesse: though our soules are wounded euen to the death, with the deepe pearcing and deadly impoyso­ning sting of sinne, yet let vs seeke helpe of this our heauen­ly surgeon, who with the precious baulme of his bloud, can as easily heale the most dangerous woūds, as small scratches or little cutts. Neither is he more able then willing, for here­by his vertue and power, his loue and bountie, is the more [Page 451]manifested to his endlesse and immortall prayse.

That those who doubt of the re­mission of their sinnes derogate from the vert [...] of Christs merites.But if we thinke our soules so filthy that he cannot purge them, what doe wee els but derogate from the vertue of his bloud, if we will not goe to this heauenly Phisition to craue his helpe, because our sicknesse is grieuous and dangerous, what doe we els but call his skill into question? If wee will not shew our wounds because they are griesly, what doe we els but notably detract from the cunning of this our spiri­tuall surgeon, and doubt of the vertue and efficacie of the pretious baulme of his bloud: Whereas on the other side if we see our polluted filthinesse, and yet goe vnto Christ that we may be washed and cleansed, we acknowledge the ver­tue and excellencie of the spirituall lauer of his bloud? if wee plainely discerne that our sicknesse is desperate and yet goe to our soules Physition not doubting of recouery, we there­by extoll our Physitions skill, if our woundes be in them­selues griesly and incurable, & yet we resort to our heauenly Surgeon to be healed of them, wee cannot more commend his all sufficient cunning. And therefore seing it is in these our extremities to our Sauiour Christ most honorable and acceptable, and to our selues most profitable and full of com­fort, if we come vnto Christ not doubting of his helpe, let vs not pretend excuses eyther because we are vnfit, vnworthy, or in a desperate state, for by thus aggrauating our owne re­medilesse misery we extenuate and call into question Gods mercy and Christs al-sufficiency, wee spoyle him of his honour, glorie, & our owne soules of all ioy & consolation.

§. Sect. 5 Secondly, we may gather firme assurance of the pardon of our sinnes from the offices of Christ, That the of­fices of Christ giue vs assu­rance of the remission of our sinnes. And first in that he is our Prophet. for first he is our pro­phet who hath reuealed vnto vs all the will and counsayle of his father, he hath declared vnto vs the mysterie of our re­demption and the meanes of our saluation, how we may at­taine vnto the remission of our sinnes, and how wee may come out of that miserable and wretched estate, in which we are by nature, and attaine vnto eternall happinesse, he it is who by the bright beames of his word doth illuminate our vnderstandings, and by the operation of his holy spirit [Page 452]doth cause the seales of ignorance to fall from our eyes, Gi­uing knowledge of saluation to his people by remission of sinnes. He is that glorious and bright shining day starre, which from an highe hath visited vs, to giue light vnto them who sit in darke­nesse and in the shadow of death, and to guide our feete into the way of peace. If therefore we will walke in the way which he sheweth vs, and vse those meanes which hee reuealeth vnto vs in his Gospell, namely turne vnto God by vnfained re­pentance, and beleeue in him by a liuely faith, wee shall not need to feare our sinnes though neuer so grieuous and ma­nifold, for this our heauenly Prophet hath truely reuealed vnto vs a plaine way how wee may come out of our sinnes and be reconciled vnto God, how we may be adorned with the glorious robe of his righteousnesse and bee made parta­kers of all his merites; how we may become of the children of wrath and firebrands of hell, the children of God, and heires of heauen. And therefore let vs walke in this way and assure our selues that wee shall come to the iourney end of our desires, for truth it selfe is our guide so that we need not to doubt of the way.

§. Sect. 6 Secondly our sauiour Christ is our high priest, Reasōs drawn from Christes priesthood. who hath offered vp vnto his father an all-sufficient sacrifice and full satisfaction for our sinnes, whereby Gods iustice is fully sa­tisfied and his wrath appeased, who also sitting at the right hand of his father, continually maketh intercession for vs. The sacrifice which this our high priest offered was himselfe, as the apostle testifieth Heb. 9.26. euen his body to be cru­cified, and his bloud to be shed for the putting away of our sinnes? the which oblation was offred on the altar of his die­ty which sanctified the sacrifice, & gaue vnto it such sufficiē ­cy and valew, that it was a perfect price & ful satisfaction for the sins of al the faithful, as the apostle witnesseth. 1. Ioh. 2.2. Hee is the propitiation for our sinnes, and not for ours only, but for the sinnes of the whole world. Seeing therefore this our high priest hath giuen himselfe for vs, euen his body to be cruci­fied, and his bloud to be shed to this end, that it might bee a propitiatorie sacrifice and full satisfaction for our sinnes, [Page 453]and seeing he was once offered to take away the sinnes of ma­ny, as the Apostle speaketh Heb. 9 28. wee need not doubt of the remission of our sinnes if wee come vnto him by a liuely faith, for to this end hee hath shed his bloud, that he therby might offer vnto God a full satisfaction for our sinnes and purge away all our wickednesse, and therefore if hee should not attaine vnto his end, that is if hee should not satis­fie Gods iustice and appease his wrath, by purging and take­ing away all our sinnes, his precious bloud should be shed in vaine.

§. Sect. 7 Moreouer he is our mediatour and intercessour, Reasōs drawn from Christer intercession. who con­tinually sitteth at the right hand of his father making inter­cession for vs, by shewing and pleading his owne meritts righteousnesse and obedience whereby hee pacifieth his fa­thers displeasure, and worketh vs into his loue and fauour. And this the apostle witnesseth. Rom. 8.34. It is Christ which is dead yea or rather which is risen againe, who is also at the right hand of God, and maketh request for vs. So also Heb. 9.24. it is said that our high priest Iesus Christ is entred into heauen, to appeare in the sight of God for vs. and the Apostle Iohn sayth. 1. Ioh. 2.1. If any man sinne wee haue an aduocate with the fa­ther Iesus Christ the iust, and hee is the propitiation for our sinnes. neither need wee to doubt of his effectuall dealing for vs, for if hee loued vs so dearely that hee spared not to giue his pre­cious life for vs, there is no question but he wilbe exceeding earnest in making request for vs, neither will hee be sparing in wordes who hath not spared his dearest bloud. And ther­fore seing our high priest doth continually make intercession for vs, wee need not to doubt but that hee will obtaine his suite, and procure the pardon of our sinnes, and his fathers loue and fauour. Especially considering that hee intreateth nothing which hee hath not deserued and by his death pur­chased for vs, and consequently when like an aduocate hee pleadeth his full payment of our debt, and alleadgeth his all sufficient meritts and sufferings, God cannot in his iustice but graunt his most lawfull request; considering also that he maketh his suite not to a stranger or some common friend [Page 454]who will either preuent his suite with a strange and sterne countenance, or denie it with some vaine excuse, but vnto his most gratious & dearely louing father who willingly har­keneth vnto, and redily graunteth all his requests. And this our Sauiour himselfe testifieth Ioh. 11.41. father (saith he I thanke thee because thou hast heard me. 42. But I knowe thou hearest mee alwaies &c. And therefore considering Christs merit in deseruing, and Gods mercie in graunting, Christs importunitie in asking, and his fathers facilitie in yeelding; seeing hee that intreateth for vs loued vs so intirely that hee dyed for vs, and will vndoubtedly bee most earnest in soli­citing our suite, and hee who is intreated so hartily affecteth vs that he spared not to giue vnto vs his onely begotten and dearely beloued sonne, that by his death he might purchase for vs euerlasting life, let vs shake of all doubting and goe bouldly vnto the throne of grace, that wee may receiue mercie and finde grace to helpe in time of need. as the Apostle exhorteth vs Heb. 4.16. For our good high priest is able perfectly to saue them who come vnto God by him, Reasōs drawn from Christes kingly office. Mat. 11.25. seeing hee euer liueth to make intercession for them. as it is Heb. 7.25.

§. Sect. 8 Thirdly as our Sauiour Christ is our prophet and priest so likewise he is our king, and this also may assure vs of the par­don and remission of our sins if we will come vnto him, for hee who is our aduocate is also our soueraigne, hee that is our mediatour is our iudge, hee that intreateth for vs, hath power in his handes both to obtaine and graunt his owne suite, hee that gaue his life a ransome for our sinnes hath all power in heauen and earth committed vnto him, so as he is able to remit all our sinnes and to blot out all our iniquities, for (now) the father iudgeth no man, but hath committed all iudgment vnto the sonne. as himselfe testifieth Ioh. 5.22. and euen when he was vpon the earth he excercised this autho­ritie, as appeareth Matth. 9.2. whereas hee saith to the sick of the palsie. Sonne bee of good comfort thy sinnes are forgiuen thee. For which being chalenged hee defendeth his regall priuiledges, affirming ver. 6. that the sonne of man hath authoritie euen on earth to forgiue sinnes. Now what can [Page 455]bee more comfortable vnto any soule wounded with sinne then the consideration of this vndoubted truth. For seeing our Sauiour who so tenderly loued vs, that hee spared not to giue his owne most precious bloud for the price of our redemption hath all-sufficient power in his owne handes to saue and deliuer vs out of the handes of all our enemies, who can imagine that hee will suffer vs to bee lost whom he hath so dearely bought? seeing he gaue his life to purchase for vs the remission of our sinnes, who can doubt that ha­uing thus dearely purchased it hee will not bestowe it and so suffer his bloud to be spilt in vaine, seeing he was con­tent for our sakes to indure all miserie, mockings, reuilings, whipping, crucifying death it selfe, & the anger of his father more bitter then death, to this end that by all these his suffe­rings, he might procure the remission of our sinnes & euer­lasting life, and that when we were rebellious traitours who did flee away from him; who can make any question, but that now hee will bestow these inestimable benefits which he hath of purpose bought for vs, they being in his owne power and custodie, if like humble seruants and penitent children we turne vnto him and implore his grace? if a ma­lefactour had a deare friend who loued him so intirely, that he would not spare to giue his whole substance to procure his pardon, would this miserable offendour feare death or condemnation, if he were assured that now his pardon were in his friends hand, and that the matter were by his Prince referred to him, as vnto a supreame iudge absolutely to de­termine what hee will? But our Sauiour hath not giuen goods or gold, or any corruptible thing, but euen his owne most pretious body to be crucified, & his bloud to be shed, that by this inestimable price he might purchase our pardon of God our soueraigne king, now he hath the law in his own hands, and is appointed of God for our supreame Iudge to acquit vs at his owne pleasure, who therefore can make any doubt of grace and pardon, seeing his iudge is his Sauiour who hath loued him so dearely, that to this end he hath shed his precious bloud, that he might procure for him the remis­sion [Page 456]of his sinnes and euerlasting happinesse, and therefore if he would not sticke to buy it at so high a rate, how much more hauing bought it onely for this purpose will he now bestow it if we seeke vnto him, and earnestly desire to bee partakers of his grace and mercy.

§. Sect. 9 Reasons drawne from Christs pro­mises, confir­med by expe­rience.Moreouer as this our most gratious king and louing Sa­uiour hath sufficient power to pardon all our sinnes, and in respect of his inestimable loue, is most certainely willing to blot out all our wickednesse, if wee repent and come vnto him, so also he hath bound himselfe hereunto by most free and faithfull promises. Matth. 11.78. Come vnto me all ye that labour and are heany laden, and I will ease you. Iohn 3.36. Hee that beleeueth in the Sonne hath euerlasting life. And Ioh 6.37. He hath assuredly promised, that whosoeuer commeth vnto him he will not cast away. These and many such like gratious promises he hath made, of the performance wherof we need not to doubt, especially considering that he gaue continuall experience in his practise here on earth, of his loue, good­nesse, mercy and trueth, for who euer came vnto him with any lawful suite and receaued a repulse? who euer intreated his help, & was abādoned? who euer asked any thing of him which was profitable for him to receiue and did not obtaine his suite? whatsoeuer sicke came vnto him receaued their health, whatsoeuer lame desired his helpe receaued their lims, whatsoeuer blind resorted vnto him receaued their sight, whatsoeuer sinner implored the forgiuenesse of his sinnes receaued full remission and pardon. Yea so gratious mercifull and louing was this our king and redeemer, that he preuented his poore miserable subiectes with his grace, and sought all occasions of extending his loue and mercie towards them, giuing vnto them more then they desired; the sicke of the paulsie comming vnto him not onely was cured of his disease, but also receaued the remission of his sinnes. Matth. 9. Zacheus desired but to see his face, and 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. [Page 457]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 shalbe 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, [Page 458]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 [Page 459]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 shalbe 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 shalbe 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 [Page 460]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 [Page 461]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, [Page 462]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 [Page 463]repent and in the mediation of Christ sue for mercie, hee will make our scarlet sinnes as white as snow, that it is neuer to late to turne vnto God, for if wee repent hee hath promised to remit our sins, and to receiue vs into his fauour. Neither are wee to imagine that the testimonie of Gods spi­rit in our consciences is contrarie to the testimonie of the same spirit in the holy scriptures, and therefore seeing these suggestions are flatly repugnant to the worde of God and testimonie of the spirit, wee are to assure our selues that they are the temptations of Sathan, eyther immediately suggested by himselfe or mediately by his messenger our corrupt fleshe.

Seeing then these suggestions come from Sathan who is our malicious enemie, Ioh. 8.44. Sathan either lyeth or else speaketh the truth to de­ceiue. and a lyar from the beginning yea the father of lies we are not to beleeue thē, nay rather we may ga­ther certaine assurance that the contrarie is true; for the spea­keth onely lyes, or if at any time hee speake the trueth it is to this ende that hee may deceiue vs. For example hee telleth the secure carnall may that hee is in the state of grace, and highly in Gods fauour, but vnto the humbled sinner hee saith, that he is a reprobate & shal most certainly be damned; vnto the worldly secure man hee saith that God is most mer­cifull, then the which nothing can bee more true, but doth not speake this in his conscience, because hee would haue him to tast thereof but to lull him a sleepe with this sweete syren song to his eternall perdition. On the other side when hee hath to deale with the brused heart and contrite spirite, hee telleth him of nothing but of Gods exact iustice, to the ende that hee may plunge him into vtter desperation: In a word whatsoeuer hee speaketh in the conscience of man, it is eyther false in it selfe or if true in them yet false in hypo­crisie, if true in the generall, yet false in the particular ap­plication. As what can bee more true then that God is iust? and what more false then that hee will excercise his iustice in punishing repentant and humbled sinners? what can be more true then that God is most merciful? and what more false then that he wil shew this his mercy is sauing those who [Page 464]liue and die in their sins without repentance? & yet it is most vsuall with Sathan to affirme both the one and the other, ly­ing in both because hee doth misapply them. And there­fore seeing Sathan doth neuer speake the truth or else doth falsly apply it in respect of our estate, let vs acquaint our selues with his false language; and so by hearing his lies wee may bee the better assured of the truth; for example, when hee telleth vs that our sinnes are vnpardonable, that it is now too late to turne vnto the Lord, that wee are reprobates and damned wretches, wee knowing that our malicious enemie by his lies doth continually seeke our destruction, are con­trariwise to assure our selues that Gods mercie and Christes merites farre exceed our sinnes, that nowe is the accepta­ble time and day of saluation, if we will turne vnto God and hearing his voice not harden our heartes, that wee are in the state of saluation, the vessels of mercie, and beloued children of God.

§. Sect. 4 Lastly those who are heauie laden with the burthen of their sinnes, The last ar­gument taken from the ex­perience of Gods mercy in pardoning others. and first of whole cities and na­tions. may gather vnto themselues assurance of the forgiuenesse of them, by the consideration of Gods mercie extended vnto other repentant sinners; for there was neuer any from the beginning of the world to this day, were their sinnes neuer so hainous or innumerable who haue not beene receiued to mercie, and pardoned of our gratious God when­soeuer they did vnfainedly turne vnto him. And this may appeare whether wee consider whole cities or nations, or else particular men. Of the first wee haue a notable example in the Israelites which liued in the time of the iudges, who though they did many times negligently forget the greate mercies and inestimable benefites of God shewed to their forefathers, of which also themselues had beene partakers, though they forsooke the Lorde not once or twise but very often, euen then when he most bound them vnto him with multiplying vpon them the benefitts of peace and plentie, and though they let the raines loose vnto all wickednesse, yea (which was most abhominable and odious in the sight of God,) though they worshiped and serued Baal and Aste­roth [Page 465]and other idolls of the cursed nations, for which horri­ble idolatrie God had cast out the nations before them; yet whensoeuer they turned vnto the Lorde hee pardoned their sinnes, receiuing them into his former loue and fauour, and deliuered them out of the handes of all their enemies.

So likewise in the time of the prophet Esay, The example of the Israelits in the time of the prophet Esay. Esay 1.5. to the 16. to what a no­torious height of wickednesse were the same people growne as the Lord by his prophet doth decipher and describe them in the first chapter of that prophecie. In the 2. ver. he calleth heauen and earth to witnesse their horrible rebellion, in the 3. verse hee sheweth that their vnthankfulnesse for all his mercies, far exceeded the vngratitude of bruite beasts, in the 4. verse hee exclaymeth out against them calling them a sin­fullnation, a people laden with iniquitie, a seed of the wicked cor­rupt children who had for saken the Lord, and prouoked the holy one of Israell to anger. In the 5. and 6. verses he sheweth their hardnesse of heart and obstinacie in their rebellion which was so great that though the Lord sent afflictions & chastize mentes vpon them, yet they were no whit reformed but waxed worse and worse, and that this was not the case of some few but of al the whole body of the people, for the whole head was sicke and the whole heart was heaute. and that from the soule of the foote to the crowne of the head there was nothing sound therein, but wounds, and swellings, and sores full of corruption, the cure whereof they vtterly neglected. In the 10. verse hee matcheth the sinnes of both prince and people, with those crying sinnes and outragious wickednesse of Sodome and Gomorah which brought down from heauen fire and brim­stone to consume them. In the 11.12.13. and 14. verses he complaineth of their filthie hypocrisie in Gods outward worship ioyned with the vtter neglect of true godlinesse and his spirituall seruice, which caused the Lord to detest al their sacrifices, sabbothes, and newe moones. So that their could not bee imagined greater wickednesse in any people, res­pecting those notable meanes which the Lorde continually graunted vnto them aboue all other nations for their owne conuersion; and therefore who would not haue thought [Page 466]their state to be most desperate, who would not haue looked dayly that the Lorde should haue consumed them with fire and brimstone, or haue caused the earth to haue swallowed them vp aliue as it did Corah and his assotiats? but behould the infinite mercies of our gratious God, euen when they wallowed in this filthie sinke of all impietie the Lord calleth them to repentance, and when as they had forsaken him and fled from him, desiring nothing lesse then to make or med­dle with him, the Lord calleth vnto them, and hee in whose power it was euery minute vtterly to destroy them, first of all desireth a parley, he who might well abhorre to vouch­safe them his presence, earnestly desireth conference with them, saying. ver. 18. Come now and let vs reason together saith the Lord; though your sinnes were as crimson, they shall bee made as white as snow; though they were red like searlet, they shall be as wool.

§. Sect. 6 The example of the Israe­lites in the time of our sauiour ChristIn like manner in the time of our sauiour Christ the same Iewes most wickedly rebelled against the Lorde; for when the Lord in his rich mercy sent the promised Messias, to de­liuer them out of the handes of their enemies, they would not receiue him, nay they continually afflicted and persecuted him, they mocked and reuiled him, they haled him before the iudgment seate, and caused him to bee condemned who came to iustifie and acquite them; they buffeted and whipped him, and preferred a wicked murtherer before him, who preferred their saluation before his owne life, lastly in most ignominious sort they crucified and killed him. After all which outragious wickednesse offered against the Lord of life, they continued in their hardnesse of heart and impaeni­tencie, neuer acknowledging their fault not desiring par­don, nay rather as they had persecuted the head our Lord and Sauiour Iesus Christ, so when they could offer no more wrong vnto him in his owne person, they were ready to sa­tisfie and glutt their malicious rage in persecuting his poore members. Now what more hellish impietie was euer com­mitted? what more outragious sinne was euer heard of; who would euer haue imagined that there was any hope of [Page 467]pardon for such rebellious bloudy wretches? but O the in­finite and bottomelesse depth of Gods mercy, whilest their wickednesse was fresh in memorie, and their hands still im­brewed in the guiltlesse bloud of this innocent Lambe: when as they continued in their course, and ran headlong forward in their wickednes without any sence of sin or desire of par­don; the Lord sent his apostles vnto them to bring them to repentance, and to assure them that their sinnes were par­doned. Act. 2.38. Seeing therefore these obtained the remission of their sinnes, who needs to doubt of pardon who earnestly desires it? for did the Lord gratioussy offer forgiuenesse to such rebellious wretches, and will hee not graunt it to lesse offenders if they desire it? did he offer them mercy before they sought it, and will he denie mercy vnto any who ear­nestly seeke and sue for it? Doth hee seeke to draw men to repentance and to turne vnto him; and will he not receiue them when they doe repent? was he so exceeding mercifull in times past, and shall we now thinke his arme shortned or his mercy abated? Nay assuredly he is immutable euer like himselfe one and the same most gratious, most merciful, & full of all goodnesse and compassion, towards all them that come vnto him. And therefore if we turne from our sinnes by vnfained repentance, wee may assure our selues though they be neuer so many and grieuous they shalbe pardoned, and we receaued into Gods loue and fauour.

§. Sect. 7 To these examples of whole multitudes, Particular examples of Gods mercy. we may ad the examples of particular sinners, who haue beene receyued to mercy and obteined pardon, though their sinnes haue beene many and grieuous, as Matthew, Zacheus, Leui, who were sinfull Publicans that got their liuings by pilling & polling, oppression and extortion, men so notoriously wicked, that Publicans and sinners are ioyned together, as though they were sinners by profession, and therefore as Synonima or diuers words of one signification they interprete one ano­ther. And yet such was the riches of Gods mercy, that euen these professed sinners were conuerted, and receiued remis­sion of all their outragious wickednesse. The like may bee [Page 468]said of Mary Magdalene who though shee had beene a wo­man of lewde behauiour and loose life, though she were pos­sessed of many diuels, and commonly noted for an infamous and notorious sinner, yet vpon her true repentance obtained the remission of her sinnes: and whilest she washed the feet of our sauiour Christ with her teares, hee purged and clean­sed her body and soule from the filthy leprosie of sinne with his owne most pretious bloud, whilest she wiped them with the haires of her head, he beautified and adorned her with the rich robe of his righteousnesse. Yea she was receiued into an high degree of fauour with our sauiour Christ, so as shee had in some things the preheminence before his chiefe Apo­stels, for after Christes rising againe he first vouchsafed her his presence, and vsed her as his messenger to certifie the rest of his resurrection. So likewise the Apostle Paul before his calling was not onely no louer but a bitter and fierce perse­cuter of the truth, and of all the professours thereof, impriso­ning, stoning, and cruelly murthering the Saints of God; but behold and admire the wonderfull mercy of God, euen whilest his imbrued hands, were yet red with the bloud of Gods faithfull children, and whilest his heart was so full of burning rage, that hee breathed out still threatnings and slaughter against the disciples of the Lord, it pleased God wonderfully to conuert him, to assure him of the remission of all these his horrible sinnes, and to make him of a bloudie persecuter, a most excellent preacher of his Gospell, and of a rauenous deuouring wolfe, a most vigilant and painefull shepheard. To these wee might adde the example of the theefe, who though he had spent his whole life wickedly & prophanely, yet was conuerted at the howre of death and re­ceauing the pardon of his sinnes, was presently assured of euerlasting happinesse. But I shall not need to heape vp ma­ny particulars, onely I can not passe that notable example of Manasses one of the most outragious sinners and pro­phanest wretch that euer liued, as the holy Ghost hath de­scribed him in the 21. 2. Kings 21. chap. of the 2. booke of the Kings. For there he affirmeth of him that he was a most horrible idola­ter, [Page 469]a most malitious enemy and cruell persecuter of Gods truth, a defiler of Gods holy temple, a sacrificer of his owne children vnto idols, that is diuels, a notable witch, and wic­ked sorcerer, a bloudy murtherer of exceeding many the deare Saints and true Prophets of the Lord, one who did not runne headlong alone into all hellish impietie, but also ledd the people vnder his gouerment out of the way to doe more wickedly then did the Heathen people whom the Lord di­stroied before the children of Israel, and in a word wrought more abominations and outragious wickednesse then the cursed Amorites and Cananites, of whom notwithstanding the land surfetted and spued them out for their crying sins. And yet this Manasses, this wretch, more like a diuell incar­nate then a Saint of God, repenting him of his sinnes from the bottome of his heart, was receaued (I cannot speake it without rauishing wonder of Gods bottomlesse & neuer suf­ficiently admired mercy) was receaued I say, to grace, and obtained the pardon of all his horrible sinnes and most abo­minable wickednesse. Now all these examples are written for our learning, and are recorded by the holy Ghost, to the end that wee may continually laud and prayse the Lord for his endlesse and infinite mercies, and gather vnto our selues assurance, that though our sinnes were as grieuous and hai­nous as any of theirs before named, yet if with them wee turne from our sinnes by vnfained repentance, and goe vn­to Christ by a liuely faith, wee shall also with them receaue the pardon of our sinnes, and be entertained into Gods loue and fauour.

§. Sect. 8 And thus haue I set downe most infallible reasons, That vnre­pentant sin­ners haue nothing to doe with the former con­solation. vpon which as vpon immoueable firme grounds, the afflictted conscience may lay the foundation of sound comfort; now if any abuse the Gospel of Iesus Christ, and gather out of this heauenly doctrine this diuelish vse, that because Gods mer­cies abound therefore they will abound in their sinnes with­out repentance, and still more and more prouoke the wrath of the Lord against them, to these I answere with the Apo­stle that their damnation is iust, in that they abuse Gods [Page 470]mercy, as an occasion to sinne, which should serue as a for­cible argument to lead them to repentance, neither let such flatter themselues with vaine hope of Gods mercy, for de­spising the riches of his boūtifulnesse, patience, & long suffe­ring, & cōtinuing in their hardnesse of hart & vnrepentancy, they treasure vp vnto themselues wrath against the day of wrath, and of the declaration of the iust iudgemēt of God. As the apostle plainely speaketh Rom. 2.4.5. Neither let thē foolishly boul­ster vp themselues in their sinnes, by putting vnder their el­bowes, the sweet soft pillowes of Gods mercifull promises, for as there is none so speciall which doe exclude the most hainous sinner that repenteth & beleeueth, so is there none so generall which do extend themselues to those who con­tinue in their vnrepentancie and vnbeliefe; and therefore though there be no sinne so grieuous, which being repented of and forsaken will condemne vs if wee rest and relie vpon our Sauiour Christ for our saluation by a liuely faith; so there is no sinne so small and veniall which will not plunge vs in­to the bottome of hell, if we liue therein without repentance and doe not desire to leaue and sorsake it. And therefore so long as wee liue in our sinnes, and doe not seriously turne vnto the Lord by vnfained repentance, let vs not in vaine arrogate and misapply vnto our selues the mercy of God, the merites of Christ, and the sweet promises of the Gospell, for vnto such appertaine the fearefull threatnings of the law as being still the children of wrath, dead in their sinnes, and subiect to Gods heauie wrath and displeasure.

CHAP. XXXVII. How we may know whether we be effectually called or no.

§. Sect. 1 ANd so much concerning those reasons whereby the humbled and repentant sinner may gather vnto himselfe certaine assurance of the pardon and remission of his sinnes: How Sathan perswadeth the weake Christian, that he is not called. of all which conso­lations Sathan earnestly indeuoureth to spoile the afflicted [Page 471]soule, by suggesting into his mind diuers subtill and dan­gerous tentations. As first, that all these gratious promises & sweet consolations of the gospell do onely belong vnto those who are called▪ neither to all in this number, for many are called but few are chosen, but vnto those alone whose cal­ling is effectuall, that is to say, who are seperated from the world, giuen vnto Christ and Christ vnto them, and who are ingrafted into him, and become liuely members of his bo­dy: but thou, will he say to the humbled sinner art not thus effectually called, and therefore do not flatter thy selfe with the hope of Gods promises, for though in themselues they are most certaine, yet they belong not vnto thee, but vnto those alone whose calling is effectuall.

How we may withstand the former tenta­tions.Against which tentation if wee would strengthen our selues, we must examine our calling whether it be effectuall or no; and that both by considering the meanes whereby all are effectually called, and also the partes of effectuall calling, making application of both vnto our owne particular. For the first, wee may thus reason against our spirituall enemy, whosoeuer can find the meanes of effectuall calling, power fully working in himselfe, and conuerting him vnto God he is effectually called, but I haue and doe find these meanes thus working in me, and therefore I doe not flatter my selfe with vaine hope, but am certainely assured that I am effectu­ally called and conuerted.

§. Sect. 2 The meanes whereby wee are effectually called, Of the means of our effe­ctuall cal­ling. are first the sauing and fruitfull hearing of Gods word, by the mini­stery whereof the Lord calleth and inuiteth vs to come vnto him by vnfained repentance, and to our sauiour Christ by a liuely faith euen when wee are dead in our sinnes, without any desire to will or abilitie to perfourme any thing that is good, Ezech. 16.6. whilest wee are the bondslaues of Sathan and mecre worldlings, Eph. 2.1.3.12.13. not desiring nor once thinking vpon the means of our saluation. And this is done first by the preaching of the law, by which is reuealed vnto vs our innumerable hai­nous sinnes, and the fearefull punishments due vnto them: as that we by our continuall transgression are subiect to the Rom. 7.7. [Page 472]curse of the law, vnable to perfourme obedience vnto any of the commaundements or to make satisfaction to Gods iustice for the least of our sins, and so consequently that we are obnoxious to Gods wrath, subiect to those horrible tor­ments prouided for the wicked, and therefore in respect of our selues, our owne righteousnesse, satisfaction, or any other meanes of our owne whatsoeuer in a most damna­ble and desperate estate. Secondly, after the Lawe hath thus shewed vnto vs our sins & the punishments due vnto them, the Lord by the ministerie of the gospel doth reueale vnto vs a plaine way by which we may come out of this mi­serable estate, and attaine vnto euerlasting saluation, namely by beleeuing and ayplying vnto our selues Christ Iesus and all his benefites. Thirdly with this outward ministerie of the word the Lord ioyneth the inwarrd cooperation of his holy spirit, whereby hee openeth our deafe eares, and maketh vs attentiuely to heare, Psal. 40.6. Iohn 6.44. Act. 16.14. 1. Ioh. 2.20.27. and as with a precious eyesalue illightens the blind eyes of our vnderstandings, enabling vs to con­ceiue and vnderstand those things which are deliuered vnto vs, both out of the law, and out of the Gospel.

§. Sect. 3 The 2. meanes of our effect­uall calling.The second meanes of our effectuall calling is the softe­ning of our harde hartes, when as the Lorde taketh away 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 [Page 473]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, [Page 474]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 [Page 475]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 it loueth vs, yet in regard of our re­generation and the fruites thereof it cannot indure vs, and our companie and conuersation is exceeding tedious, irk­some and vnpleasant. So on the other side whereas Sathan obiecteth that we loue the world that is carnal worldly men, we may answere that euen as we are regenerate, it is lawfull to loue them in the same respects which they loue vs, name­ly as they are men & the excellent creatures of God, as they are indued with excellent naturall giftes or morall vertues, as they are of the same ciuill body or kinred, or as they haue beene vsed of God as his instruments for the bostowing of any his benefits vpon vs: in which respects louing them, we may notwithstanding with a true zeale hate & abhorre their vices, their carnall worldlinesse, prophane irreligion, and wicked conuersation. Neither will religion make vs to lay aside all humanitie and transforme vs into some brutish, or [Page 476]rather diuelish Timon who was a hater of men. For euen our sauiour Christ himself who was wholy exēpted from sinne, notwithstanding loued the worldly yong man for some good things he saw in him though he were not religious, yea though he were so carnall that hee preferred his vaine and vncertaine riches before the saluation of his soule, as appea­reth Mark. 10.21.22. So also he vsed all humanitie and ci­uill conuersation euen amongst the Publicans and sinners, that he might haue the better opportunitie of conuerting all those who belonged to Gods electiō. And therfore we need not feare to follow Christs example so it be with the same holy affection. For we also must indeauour to gaine those vn­to Christ who are without, and by our holy cōuersation giue them occasion of glorifying God in the day of their visitati­on as the apostle exhorteth vs, 1. Pet. 2.12. which we can ne­uer doe by hatred, rough seueritie, and sinicall inhumanitie, but with louing curtesie, vpright behauiour, gentle admoni­tions and charitable reprehensions. But if through our cor­ruptiō we giue sathan occasion further to obiect, that vnder these pretences we set our harts too much vpon the world louing worldings more then those who are of the houshould of faith and more delighting in their vaine conuersation for outward respects then in the companie of the faithfull if not alwaies yet oftentimes, we are to answere that though these be sinnes in vs, and notable signes of our great corruption, yet are they no stronge arguments that we are not yet effec­tually called, or truely seuered frō the world, for as much as we are not wholy seperated frō the world, but only so much of vs as is spirituall and regenerate; so that it is no meruaile if the the flesh and vnregenerate part still loue the world, be­because it is still worldly; but if in the inner man wee hate this loue, and striue to bridle yea to mortifie it, if we are tru­ly sory and displeased with our selues for this as for other sins and labour to refourme it, wee may be assured that the spi­rite of God is in vs, which hath seuered vs from the world, & ioyned vs to the body of Iesus Christ.

§. Sect. 7 The like also may be answered concerning the loue of [Page 477]worldly things, honours, riches and pleasures; How far forth we may loue worldly things. we may loue them as they are the blessings of God, and desire them so farr foorth as they are temporall benefitts, and furtherances or at least no hinderances in the workes of holinesse and righ­teousnesse, we may so loue them as that in the meane time our loue be subordinate to the loue of God, our brethren & spirituall things. But if our loue passe these limitts it is cor­rupt and carnall, yet no vndoubted argument to proue that we are not effectually called, if we are displeased with it and labour against it, though oftētimes we are ouercome there­with through the violence of our carnall affections and the corruptions of the flesh, yet if wee hate this sinne in the in­ner man, if wee entertaine through violence, and not with affection and delight, if it dwell in vs but doe not raigne in vs, if but sometimes it gett the vpper hand and doe not continually ouerrule vs, it is no more wee that doe it but sinne that dwelleth in vs, that is the old man and cor­rupt flesh, which whilest wee liue in this life will beare some sway in vs.

That the world loueth them not whō Sathan ha­teth.Lastly when as Sathan assaulteth the poore christian with his tentations, perswading him that he is not yet called nor separated from the wicked world, because it loueth him, he may well suspect his argument of falshood, for Sathan doth not hate those whom the world loueth; but by his conti­nuall assaulting of the weake christian, and his dayly labou­ring to bring him through the violence of his tentations to vtter destruction, it manifestly appeareth that Sathan like a mortall enimie deadly hateth him; and therefore it is not likely that he is beloued of the world though it may for a time fawne vpon him, that by pretending loue and friend­shipp it may worke him the greater mischiefe.

§. Sect. 8 The second part of our effectuall calling is the mutuall donation of God the father, Of the second part of our ef­fectuall cal­ling. whereby he hath giuen Christ Iesus vnto vs to be our sauiour and redeemer, and vs vnto Christ to be saued and redeemed, by which also wee may proue that we are effectually called. For this gift is mutu­all and reciprocal, and therefore the one doth clearely proue [Page 478]the other, so that if we can haue any assurance that Christ is giuen vnto vs, then may we also be assured that we are giuen vnto Christ, and contrariwise if we haue any assurance that we are giuen vnto Christ, then may we be also assured that Christ is giuen vnto vs, and consequently that wee are effectually called for this mutuall donation is one parte thereof. Now wee may bee assured that Christ is giuen vn­to vs if wee beleeue in him resting vppon him alone for our iustification and saluation, as appeareth Ioh. 3.16. So God loued the world that hee hath giuen his onely begotten sonne that as many as beleeue in him should not perish but haue euer­lasting life, and so also we may be assured that wee are giuen vnto Christ, if wee heare his voice and follow him, as him­selfe speaketh Ioh. 10.27. and submitt our selues to bee led and gouerned by his spirit, for as many as are led by the spirite of God they are the sonnes of God, and whosoeuer are sonnes are heires of God, and heires annexed with Christ. as it is Rom. 8.14.16.

How those that are giuē to Christ, keep his word.But here Sathan will obiect that those who are giuen vnto Christ haue kept his word, as himself also affirmeth Ioh. 17.6. How therefore will he say, canst thou be assured that thou art one of those who are giuen vnto him, seeing thou keepest it not but continually transgressest his 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 [Page 479]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 shalbe 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 [Page 480]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 [Page 481]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 we are not true branches of this vine? for if we can call to mind, that euer in former times we haue brought forth any right and kindly fruites of sanctifi­cation and true godlinesse, we are true branches of the vine Christ which hee will lop and prune and againe make fruit­full; for out of him we could neuer haue brought forth such fruites, and those who are once ingrafted into him can ne­uer possibly be plucked away by Sathan, the world, or al the powers of hell, Ioh. 15.4. Ioh. 10.28. though (as I said) they may for a time bee nipped and shrewdly weather beaten.

CHAP. XXXVIII. Sathans tentations obiecting to the weake christian vnrepen­tancie and hardnesse of heart answered.

§ Sect. 1 ANd so much for answering that generall temp­tation of Sathan, How Sathan perswadeth the weake christan that he hath no repentance. whereby he laboureth to rob and depriue the poore humbled sinner of all the hope and comfort which hee might reape in applying vnto himselfe the gratious promi­ses and sweete comforts contayned in the gospell, by perswading him that hee is not effectually called. Wherewith if hee cannot preuaile hee descendeth from the generall to the particulars, and hauing as it were a farre off discharged his shott of dangerous temptations without inflicting desired hurt and destruction, he approch­eth neerer, and fighteth against the poore christian with handie blowes, that thereby hee may beate him downe into deepe desperation. Let it bee graunted will bee say that thou are called, yet it followeth not hereof that thou art elected and shalt bee saued; for Christ Iesus himselfe hath saide that many are called but few are chosen and why maiest not thou bee in the greater number; neither is the calling thou spea­kest of sufficient to make a christian, vnlesse it bee accompa­nied with vnfained repentance and a liuely faith. And the promises of the gospell wherein thou vainely hopest are not made vnto all those who are called, but vnto those who are indued with a true iustifying faith, which is alwaies ioyned with the fruite thereof, vnfained repentance. But if thou ex­amine thy selfe aright, thou shalt find that both these are wanting in thee, for to beginne first with repentance which is most sensible and to be discerned with greatest ease if thou search thine hart without any affectionate partialitie or vaine conceipt, thou shalt find that thou are altogeather destitute thereof. For is not thy hart so obstinately hard, and so stub­bernely rebellious, that thou canst not bewaile thy sinnes [Page 483]with any vnfained sorrow, nor scarce with much strayning force one teare, whereas for any worldly losse, or temporarie affliction which indeed toucheth thee with true griefe, thou canst without any difficultie weepe more bitterly then the a­postle Peter, and shed as many teares as Marie Magdalene. Besides wheras those who repent turne from their sinnes with a trueand vnreconcilable hatred of them, and spend the rest of their life that remaineth in the seruice of God, whereas they haue their hard stonie harts mollified and tur­ned into harts of fleshe, which are flexible vnto holy obedi­ence and full of alacritie and chearefulnesse in performing seruice to God, thou through thy hardnesse and heart that cannot repent liuest still in thy sinnes, and spendest a great part of thy time in vanitie and worldly delightes, thy heart as hard as the adamāt is ready sooner to breake then to bowe to Gods will, and when thou forcest thy selfe hereunto, thou canst not but discerne the blindnes of thy vnderstanding in spiritual thinges, which is so sharpe and eagle sighted in mat­ters concerning the world, thy spirits so dull & blockish, & thine affectiōs so glutted & tyred in performing seruice vnto God which are so ful of life, & alacritie in following worldly vanities. And therefore it is impossible that thou shouldest haue any true repentance, for how can repentance and hard­nes of hart, a hart of flesh & an hart of stone be atonce in thee.

§ Sect. 2 Against which tentation of Sathan if we would arme our selues, For the an­swering that former tenta­tion 2. ex­treames to be avoyded. it behoueth vs to bee verie carefull that wee doe not runne into two dangerous extreames; the one whereof is securely to flatter our selues with an opinion of our good est­ate when as in turth it is most dangerous and damnable, the other that we doe not too much suffer our selues to bee de­iected and cast downe, thoughe wee haue not as yet attained to so greate perfection as our hearte desireth. Two sortes of hardnesse of hart. 1. that which is in­sensible. And to this purpose we are to know that hardnesse of heart is of two sortes, the first is of them who being most hard harted, notwithstanding doe not feele nor perceiue it; the o­ther of those who feeling their hardnesse of heart are gree­ued therewith, and desire to haue it mollified, softened, and [Page 484]euen resolued into teares of vnfained repentance. The first sort is damnable or at least most daungerous, for it lulleth vs asleepe in carnall securitie, it taketh away all sense of sinne, and consequently all sorrow whereby we should bewaile it; it scareth and brawneth the conscience, couering it as it were on all sides with a thicke hard skinne, which will neuer or most hardly be pearced, either by Gods iustice and threat­nings to cause vs to fear least we incurre his wrathful displea­sure, or by his mercies and gratious promises to moue vs to loue him, and to bring forth the fruits of our loue in accepta­ble obediencd, it repelleth all the good motions of Gods spi­rit & filleth the soule with such drowsie dulnes and blockish deadnesse, that it is altogether vnfit to perfourme any seruice vnto God, and most apoto entertaine any of Sathans tenta­tions. And this insensible hardnesse of heart which is the spirituall lethurgie of the soule is of two kindes; The insensi­ble hardnesse of hart is of two sortes. The first ioy­ned with ob­stinacie. the first is ioyned with wilfull obstinacie and affected rebellion, where­by men aduisedly and contemptuously withstand the out­ward ministerie of the word, and the inward motions of Gods spirit, with all other meanes which might mooue and muite them to serious repentance; an example whereof wee haue in Pharaoh who hardened his heart against the Lord, opposing himselfe against his ambassage deliuered vnto him by Moysos, and confirmed by so many miracles, and also ob­stimately and with an high hand of rebellion checked, and quenchen the good motions of Gods spirit, whereby he was sometimes moued to confesse his sinne, and to acknowledge the Lord righteous. As also in Saul who against his consci­ence persecuted Dauid because the Lord loued & had made choise of him to succeed in his place, and howsoeuer some­times by occasion of some notable fruite of Dauids inno­cencie hee was moued to condemne himselfe and to iustifie him, yet presently hee hardned his heart againe and raged a­gainst him with wonted malice. And thus likewise were those Israelites hardened and frozen stiffe in the dregs of their sinnes, Esay 28.15. of whom the Prophet Esay speaketh Esay. 28.15 Yee haue said (saith he) wee haue made a couenam with death [Page 485]and with hell wee are at agreement: though ascourge runne ouer and passe through, it shall not come at vs: for we haue made false­hood our refuge and vnder vanitie are we hid. And those also of whom the Prophet Zacharie complaineth Zach. 7.11. who (obstinately) refused to harken, Zach. 7.11 and pulled away the shoulder and stopped their eares that they should not heare, yea, and made their hearts as an Adamant stone, least they should heare the law and the words which the Lord of hostes sent in his spirit by the mi­nisterie of the Prophets. And so also many of the Scribes and Pharisies hardened their hearts against our Sauiour Christ obstinately contemning the gratious and powerfull words, which proceeded out of his mouth, and quenched the good motions of Gods spirit, occasioned by his wonderfull mira­cles and admirable workes which none could performe, but he who was the very true and only begotten sonne of God. Now we are to know that this hardnesse of hart is most dam­nable, and whosoeuer are possessed therewith they can ne­uer escape Gods fearefull iudgements and euerlasting con­demnation in the life to come.

§. Sect. 3 Of that hard nesse of hart which pro­ceedeth from carelesse retchlesnesse.The other kind of insēsible hardnesse of heart proceedeth from carelesse retchlesnesse and carnall worldlinesse, when as men hauing their vnderstādings blinded doe not perceiue their filthie corruptions, prophane wickednesse, & extreame misery, nor feele the burthen of their sinnes though they be growne to an intollerable waight, but flatter themselues with a vaine opinion of their good estate in themselues, without any other helpe, as though they needed not the meanes ap­pointed of God for their conuersion which others vse. And therefore they neglect the ministerie of the word, as know­ing and practizing inough already, or if they heare it they remoue farre from them the threatnings of the law denoun­ced against impaenitent sinners as not appertaining to them, and checke all the good motions of Gods spirit which are commonly ioyned with the publike ministerie of the word, and the priuate admonitions of godly men, or with the ex­ample of Gods iudgement on others, or with the sense of their owne afflictions; and so returne to their old propha­nesse [Page 486]and lie wallowing in the dregs of their sinnes without any remorse or hatred of euill, or any true loue of that which is good. Vntill at length their harts are so hardned and their consciences so scared with customable sinning, and by often repelling and beating backe the meanes of their conuersion the outward ministery of the word, and the inward motions of Gods spirit, that they proceed from carelesse senselesnesse, and negligent securitie, to wilfull prophanesse and obstinate rebellion. And this hardnesse of heart is most commonly incident vnto worldings and is nothing els but carnall secu­ritie, whereby they rest contented with their miserable and wretched estate, neither louing that which is good, nor ha­ting that which is euill, nor vsing any means to better them­selues, because they either thinke they are good inough or at least neuer enter into consideration of their estate, nor come to the sense and feeling of their euill corruptions, in which they are wholy plunged & ouerwhelmed. Yea some­times and in some measure this befalleth the deare children of God through their carelesse negligence, and want of the due examination of themselues (as may appeare in the ex­ample of Dauid, who many moneths together liued in his sinne of adulterie and murther, without any serious and sound repentance, till it pleased the Lord to rouze him out of this spirituall lethurgie by the ministerie of the Prophet Nathan) but yet the Lord doth not finally leaue them, but by the preaching of the word, godly admonitions and re­prehensions, and also with the inward motions and secrete operation of his holy spirit he pulleth them out of this wret­ched estate, giuing vnto them a sight or feeling of their sins, and mollifying their hard hearts, working in them an ha­tred and detestation of their sinnes, and an earnest desire to be vnburthened of them. But howsoeuer this may befall the children of God, yet this can be no incouragement vnto any to continue still in this wretched case, for howsoeuer they may be indeed the children of God, yet assuredly they can neuer haue any true assurance in their consciences that they are his children and in his fauour, till their harts be mol­lified [Page 487]and resolued, into the teares of vnfained repentance at least in some measure. And therefore let euery one be­ware of carnall security and of hardening their harts through carelesse negligence, and by committing sinnes against their knowledge and conscience, let them beware of resisting the ministerie of the word, and of quenching the good motions of Gods spirit, for though the conscience at the first be most tender and the hart so soft, that euery sinne will pricke and pearce it, and euery gentle admonition will make it relent, yet in continuance of time through customable sinning, and resisting the meanes of our conuersion and saluation, the conscience is so seared that it becommeth senselesse though it be oppressed and surcharged with a heauy masse of outra­gious wickednesse, and the heart groweth to such Adaman­tiue hardnesse, that the thundring Canon threatnings of the law, and of Gods fearefull and imminent iudgements can­not batter or bruise it, nor make any breach whereby true re­pentance may enter. In which respect the conscience is not vnfitly compared to the eye, which of all other partes of mans body is most tender & impatient of the lightest touch, so that the smallest mote vexeth it, and the least pricke cau­seth incredible torment: but if once it be affected with a di­sease called of Oculists, scirrhosis oculi which ouercouereth it, but a hard fleshy skinne, it becommeth of all other partes most insensible, so the conscience of man is most tender of all other partes, and at the first small sinnes vexe & torment it, but if through custome in sinning it be ouerspread with a Callum or thicke skinne, it becōmeth insensible and nothing will wound it.

CHAP. XXXIX. Of that hardnesse of heart which is ioyned with sense and fee­ling thereof.

§. Sect. I Of hardnesse of hart, ioy­ned with sense and fee­ling thereof. THe second sort of hardnesse of hart, is that which is ioyned with sense and feeling, when as we see and with sorow feele our dulnesse and blockish­nesse in Gods seruice, our obdurate inflexible­nesse [Page 488]to holy obedience, our hardnesse of heart, which at the hearing either of the terrible threatnings of the law, or sweet promises of the Gospell, cannot relent nor resolue it selfe in­to the teares of vnfained repentance; and this hardnesse of heart is commonly incident vnto Gods deare children be­ing at the same time in the state of grace, and is a part of that inbred corruption and fleshly old man which before our calling wholy possesseth and 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 [Page 489]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 [Page 490]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 [Page 491]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, nor any reformati­on at all of their former sinfull liues, and therefore they thinke that they heare the worde of God without any pro­fit, nay that the more they heare it the more wicked and rebellious they are; and that for this cause it were much bet­ter not to heare the worde at all, for as much as it will but agrauate their sinnes and in crease their condemnation, for hee that knoweth his maisters will and doth it not, Luk. 12.47. shalbe beaten with many stripes.

§. Sect. 3 But let not such poore mourning soules depriue them­selues of that true comfort which of right belongeth to them: Consolations for such as complaine of their imper­fections in hearing the word. and to this end let them know first that this is a vsuall com­plaint of those children of God which profit most in hearing of the word though in truth they doe therein deceiue them­selues; for in cōplaining that they profit not, they shew they profitt. For whereas men naturally blinded with selfe loue and carnall securitie neuer discerne any such want and cor­ruption in themselues, and therefore though they profit no­thing by hearing the worde of God yet it neuer troubles them, nay they imagine that it is sufficient to present their bodies into Gods assemblies and to heare Gods worde with their outward eares, though they vnderstand it not nor re­taine it in memorie, nor bring forth any fruits thereof; these humbled soules by the hearing of the worde are freed from this selfe loue and carnall securitie, and haue the blind eies of their vnderstandings opened so as they see their faultes and corruptions, and haue their harde hartes softened so as they are grieued and displeased with them, & their wills al­so are in some good measure sanctified, so that they earnest­ly desire to be freed from their corruptions, and to heare the [Page 492]word of God with more profit, whereby it appeareth that though they cannot profit so much as they desire yet they haue made a good progresse, and the Lord in his good time will perfect that good worke which hee hath begun in them; and the same spirit of God which hath wrought in them this desire of profitting by hearing the word, will also accomplish it, & so open their dull eares and soften their hard harts that they shall profit and reape manifould fruites of the seede of the word which is sowed in the furrowes of their hearts. In the meane while the Lorde may in his heauenly wisedome feed them for a time with a sparing hand to the end that hee may truly humble them vnder the sight and sense of their corruptions, and that he may hereby so sharpen their appe­tites that they may with more hungering desire, and earnest indeauour feed vpon the heauenly manna of his word; but as this should increase their diligence, so it should not decrease their hope and comfort, for most assuredly when the Lorde hath a while whetted their stomacke, and by pulling backe his hande mooued them more earnestly to desire, and more highly to esteeme this precious foode of their soules, he will fully satisfie their hungring desire, nourish them in all spiri­tuall graces, and make them who are but babes strong men in Christ. In the mean time let them not faint, but wait vpon the Lorde, bee strong and trust in him and hee will surely comfort their heartes as the psalmist speaketh Psal. 27.16.

§. Sect. 4 Secondly wheras they complaine that they doe not after the hearing of the word, Consolations for such as bewaile their want of fee­ling the fruits of their hea­ring. perceiue in themselues any increase of knowledge, faith or any sauing grace, they are to knowe that howsoeuer no man ought to rest contented in this estate but are to laboure more and more, not only to haue but also to discerne an increase of grace in them, and a progresse in al vertue and godlinesse, for otherwise though they may be the children of god who for a time liue in such a case yet they can not attaine vnto the assurance thereof nor feele the comfort of it in there owne consciences, neuertheles there is no reasō why they shoulde despaire or bee vtterly discouraged, for though they find no fruits of their hearing, yet if in obedi­ence [Page 493]to Gods commaundement, they will with care and di­ligence continue still hearers of the word, they shal vndoub­tedly in the ende attaine vnto their desire and discerne in themselues a greate increase of grace and godlinesse. Wee knowe that the seede doth not presently bringe foorth fruite when it is cast into the ground, but first it seemeth to rott and perish and then it sprouteth vp in a greene blade, and then it beareth an eare and a great increase and much fruite; and so it fareth oftentimes in hearing the worde of God, for at first it seemeth quite lost and perished being sowne in some groundes, and yet afterwardes it bringeth foorth not onely a faire greene blade of an outward profession, but also a greate increase of the ripe fruites of true godlinesse. So also the sicke patient taking soueraigne physicke is not presently cured, nay in stead of feeling any ease thereby hee is made much more sicke in his owne sense and feeling, and yet after the physick hath a while wrought with him and purged him of some superfluous and hurtfull humours hee findeth some amend­ment, and so by little and little hee is restored to his former health; and so it is also with the spirituall sicke patient, hee doth not alwaies presently find ease and quiet peace of con­science, nay many times hee is tormented and vexed after hee hath receiued the spiritual phisicke of the soule the word of God, more then euer in former times, but yet notwith­standing in processe of time when this phisicke hath effectu­ally wrought with him, it purgeth him from his filthie cor­ruptions and strengtheneth him in all grace and godlinesse. And therefore though we feele presently no profitable fruits of hearing let not this discourage vs from hearing, nay ra­ther let it serue as a sharpe spurre to pricke vs forwarde to more diligence, and let vs ioyne therewith hartie prayer, desiring the Lord to water the seed of his word sowne in our hearts with the dew of his holy spirit, and then vndoubted­ly the Lord in the end will heare vs, and to our exceeding comfort shew vnto vs the plentifull fruits of all our labours.

§. Sect. 5 Thirdly whereas they complaine that the more they heare [Page 494]the greater are their sinnes and rebellion against God, Consolations for such as complaine that the more they heare the more they a­bound in sin. in this they much deceiue themselues; for the worde of God doth not make them more sinfull, but whereas heretofore they liued in carnall securitie and hardnesse of heart, hauing their vnderstandings darkned and their consciences seared so as they could neither see nor feele their sins though they were manifould and grieuous, now the worde of God made ef­fectuall by the inward operation of his holy spirit like a glo­rious light hauing dispelled the darke foggie mists of igno­rance, and illuminated the eyes of their vnderstandings with the knowledge of Gods law, they better discerne their sinnes and miserable estate then in former times. And this the Apo­stle Paul sheweth vnto vs in his own example Rom. 7.9. Rom. 7.9.10 For (saith he) I was once aliue without the law, but when the com­maundement came sin reuiued 10. but I died: and the same com­maundement which was ordeyned vnto life, was found to be vnto mee vnto death. and ver. 13. was that then which was good made death vnto mee? God forbid: but sinne that it might appeare, sinne wrought death in mee by that which is good, that sinne might bee out of measure sinfull by the commaundement. So that the preaching of the law doth not make vs more sinfull but re­uealeth those sinnes vnto vs which before we discerned not. As therefore the sunne shining vpon some filthie place doth not make it so filthie, but onely doth make it manifest which was not seene in the darke, and as the wholesome physicke is not the cause of those corruptions which it purgeth out, but by expelling them out of the bodie sheweth them vnto vs, so the heauenly light and soueraigne physicke of Gods worde doth not worke in vs our filthie corruptions, and hurtfull humors of sinne but it reuealeth them vnto vs whereas be­fore times by reason of our ignorance and blindnesse they were secret and hidden,

§. Sect. 6 When therefore out of the former premisses this conclu­sion is inferred either by Sathan who continually like a ma­licious enemie seeketh our destruction, That we are not to neglect hearing the word because of the former imperfections. or by our owne cor­rupt flesh (which is impatient of any rough handlinge, and therefore would rather haue vs sicke still then indure any paine in beeing cured) that it were better for vs to surcease [Page 495]the hearing of gods word as seruing to no other end but to encrease our condemnation, let vs in any case resist such motions as beeing most daungerous tentations which be­ing entertained will bring vs to vtter ruine and endlesse destruction; for if wee depriue our selues of this heauenly light the diuell will easily lead vs hudwincke vnto all fin & wickednesse, if we long abstaine from this comfortable food of our soules they will be hungarstarued, and all the graces of Gods spirit will waxe faint and die in vs, if wee disarme our selues of this sword of the spirite, Sathan without any resist­ance will ouercome vs and take vs captiues, forcing vs as his miserable slaues to commit all those workes of darknesse in which hee will imploy vs. And therefore as wee tender the saluation of our owne soules, let vs not be discouraged from hearing the word of God by any suggesti­ons whatsoeuer, no not though we seeme vnto our selues e­uery time wee come into the Church to goe a step towards hell; for whilest we vse Gods ordinance which is appointed as the meanes for our conuersion and saluation, there is some good hope, but when we vtterly neglect it our state is most desperate.

CHAP. XL. Consolations for such as bewayle their hardnesse of hart and wants in prayer.

§. Sect. 1 OThers complaine that they are so ouerwhelmed with their hardnesse of hart, Consolations for such as cōplaine that they cannot pray at all. and drowsie dul­nesse of spirit that eyther they cannot pray at all, or if they doe it is barrainely without all forme or fashion; or if they haue the eloquence of the tongue & good set formes of praier yet they perfourme it coldly and drowsilie, without all earnestnesse and feruencie of spirit, hauing their minds caried away with wandring thoughts, so that their praiers are but meere liplabour, & therefore it were better not to pray at all, because they cannot performe [Page 496]this dutie in any good maner or measure as God requireth.

And this is a tentation wherewith euen the dearest chil­dren of God are much vexed and troubled, and therefore it shall not be amisse to answere the seuerall branches of this complaint. First therfore, where as they complaine that they cannot pray at all, this is to bee vnderstood either generally of all times, or specially at sometimes. If they say they can ne­uer pray, it is very likely that either they forget or much de­ceiue themselues, for few or none who are altogether desti­tute of the spirit of supplication haue any vnderstanding to discerne their want, or any grace to bewaile it, but content themselues with their lip-labour as though they had per­fourmed acceptable seruice vnto God. And it is a worke of one and the same spirit to make vs see our infirmities with hatred and dislike of them, and to moue vs earnestly to de­sire of God that we may be freed from them, which earnest desire is harty praier. But if they further affirme that they are most sure they doe neuer pray vnto God, I answere that though this in it selfe be a most daungerous case, for it is a signe of a worker of iniquitie, not to call vpon God as the Psalmist speaketh, Psal. 53.4. Psal. 53.4. yet they haue no cause to de­spaire, for the same spirit which hath reuealed vnto them this their sinne and infirmitie, and hath wrought in them a dislike thereof, will also remoue it and supply their want in Gods good time, if they will labour for this good gift, and not quench the good motions of the spirit when God offreth them vnto them.

The gift of praier not in our owne power.But if they cannot denie that sometimes they haue had the grace giuen them of God to call earnestly vppon his name, howsoeuer in this present time they are altogether disfurnished thereof, then let them know that their case in this respect is common withall the deare children of God, for harty prayer is not in our owne power, neither doth it attend vpon our owne will, but it is the gift of God which at sometimes in plentifull measure he bestoweth vpon his chil­dren, and at other times he pulleth backe his liberall hand; to the end that by the want thereof, we may learne to ascribe [Page 497]the glorie and praise of our harty prayers vnto God, who worketh in vs the will and the deed and is in truth the onely true authour of them which praise, otherwise in pride of hart we would arrogate vnto our selues, as being a naturall facultie and in our owne power; and also to the end we may more highly esteeme it, and with more ioy and diligence vse it when we haue it bestowed on vs, least through our negli­gence and slouthfulnesse we mooue the Lord to take it from vs.

Seeing therefore this hartie calling vpon Gods name is a gift of God, & a worke of his holy spirit in vs which at some­times heretofore we haue discerned in our selues, let vs not altogether be discouraged though at sometimes we want it; Rom. 11.29. for the giftes of God are without repentance, and though at sometimes they are withdrawne from our sense and feeling, yet shall they neuer be taken from vs; and if at any time we haue had assurance that the spirit of God hath dwelled in vs, by this worke thereof effectuall prayer, we may assure our selues that it hath not forsaken vs, Rom. 8.26. but will againe helpe our infirmities, and whereas we cannot tell how to pray as we ought, the spirit it selfe will make request for vs with sighes, which cannot be expressed.

§. Sect. 2 Secondly, Consolations for such as cōplaine that they cannot pray in any good forme. whereas they complaine that they cannot pray in any good forme, but oftentimes fill Gods eares with im­patient cries & vncomfortable roarings in stead of prayers, they are to know that this is often incident vnto the chil­dren of God, especially when his hand is heauy vpon them, either in some outward affliction of bodie, or some inward anguish of mind. For example the Prophet Dauid confes­seth that when Gods hand was heauie vpon him day and night his prayers were but roarings. Psal. 32.3. Psal. 32.3. So Ezechias faith, that whē he should haue praied he chattered like a Crane or a Swallow, & mourned as a Doue, Esa. 38.14. Esa. 38.14. And the poore Publicāe oppressed with the heauy burthē of his sins in stead of a long & eloquent speach vttereth these fewe wordes; O God be mercifull vnto me a sinner, and yet our Sauiour Christ testifieth of him that he receaued the remission of his sinnes [Page 498]and went home iustified. Luke 18.13.14. Luk. 18.13.14. Neither in trueth doth the Lord regard the eloquence of the tongue, but the earnestnesse of the hart, he respecteth not our well couched wordes and smooth vttered stile, but the feruencie of the spirit, and our humble and harty desires, which are accep­tably heard of him though our tongues bee silent. The sa­crifices of God are not eloquent wordes but a contrite spirit, a contrite and broken heart will not the Lord despise. Psal. 51.17. as it is Psal. 51.17. The prayers indited by Gods spirite which also are according to the will of God, consist not in the wordes of the mouth, but in the sighes of the heart which cannot bee expressed, Rom. 8.26. as the Apostle teacheth vs. Rom. 8.26. And therefore if wee offer vnto God an humble and contrite spirit, if wee can sigh and grone earnestly, desiring those things wee want according to his holy will, though wee cannot expresse our mindes in any good order or in a con­tinued forme of speech, yet if wee can from our hartes roare with Dauid, chatter with Ezechias and vtter this abrupt speech with the poore publicane, O God bee mercifull vnto mee a sinner, the Lorde will heare vs and that as speedily as though we could pray vnto him with the eloquence of men and angels. For to what end principally serue wordes, but that wee may by them expresse our mindes to men who o­therwise could not vnderstand them; but the Lorde who searcheth the hartes vnderstandeth our sighes which cannot bee expressed, Rom. 8.26. as it is Rom. 8.26.27. and hee knowes our thoughts long before wee thinke them, as the psalmist speaketh Psal. 139.2. Psal. 139.2. Hee is a spirit yea an allseeing spirit, and there­fore our prayers vnto him are the desires of the heart, neither doth our wordes serue to perswade him, but to stirre vp our owne dul spirits, and to keepe vs from disorderly wandring thoughts. Exod. 14.15 So that if wee can with Moses lift vp our hearts vnto God with earnest desires, this will bee a strong crie in the eares of the Lorde, and hee will surely heare it. If we can vnfainedly say with the prophet Dauid. Psal. 38.9. Psal. 38.9. Lorde I powre my whole desire before thee, and my sighing is not hid from thee, we may be assured he will heare vs and graunt our re­quest, [Page 499]for he heareth the desire of the poore, he prepareth their hart and bendeth his eare vnto them. Psal. 10.17 as it is psal. 10.17. yea hee doth not only heare them and in some sort incline to their request, but hee will fulfill the desire of them that feare him, hee will heare their crie and saue them. as the same prophet spea­keth. Psal. 145.19. Psal. 145.19 We know that a kind louing father if he see his sonne exceeding sicke wilbe verie carefull and tender ouer him, to prouide all things necessarie for him which may doe him good, and though with a faultering tongue and vnperfect speech hee aske any thing which is profitable for him to receiue, yet how readily will hee harken vnto him and graunt his desire? yea if his sicknesse so increase that hee becommeth speechlesse vttering nothing but deepe grones, euen this language moues him to no lesse care in vsing all meanes which may doe him good. Shall then wee daily ob­serue such fruites of loue in sinfull man, and shall wee doubt of finding lesse in the Lord, who is infinite in loue, mercie, and goodnesse, farre bee it from vs. Nay let vs assure our selues, that though (our soules being sicke in sinne, and ex­ceedingly dulled and beaten downe with some grieuous ten­tation) we cannot vtter any thing but vnperfect speeches, yea though wee are through the grieuousnesse of our afflicti­on and greatnesse of our corruption strucken dumbe and can vtter nothing but grones and sighes, yet if wee desire to be freed out of this wretched case and to haue the comfort of Gods spirit, the Lord who searcheth the hart and vnder­standeth our secret thoughts wil harken vnto vs and graunt the desires of our hart, at least so farre forth as it will stand with his owne glorie and our euerlasting good.

§. Sect. 3 Thirdly whereas others complaine that their hartes are so harde and their spiritts so dull, Consolations for such as bewaile their coldnesse and dulnesse in prayer. that they cannot vtter vnto God a prayer with any earnestnesse or feruencie of spirit, but exceeding coldly and verie weakely, and therefore they feare that God will neuer heare them; they are to remember that the Lord heareth vs not nor graunteth our requests for the worthinesse and excellencie of our prayers, but for his sonne Iesus Christs sake who is our mediatour and interces­sour [Page 500]in whose name we cal vpon God; and therefore though our prayers bee full of infirmities and vttered with much weaknesse, yet calling vpon the Lord in our sauiours name hee will surely heare vs as our sauiour hath promised. Ioh. 16.23. Ioh. 16.23. Verily, verily I say vnto you whatsoeuer ye shall aske the father in my name he will giue it you. Moreouer we are to know that we do not offer vp our prayers immediately vnto God the father, but by the mediation of Iesus Christ, who putting our prayers into the goulden vialls which are full of the pre­cious odours of his merites, thereby perfumeth them and maketh thē an offering of sweet smelling sauour vnto God; Apoc. 5.8. & by washing them in his owne most precious blood he pur­geth them from all their corruptions and perfecteth all their wants and inperfections, so as now though not in themselues yet in him they will bee acceptable vnto God and hee will mercifully graunt our petitions.

§. Sect. 4 Fourthly whereas others complaine that their mindes are carried away with worldly distractions and wandring ima­ginations when they are making their prayers vnto God; Consolations for such as bewaile their distractions and wandring thoughts in prayer. they are to knowe that this befalleth also euen the dearest children of God, partly through their owne corruption, and partly through the malice of Sathan who laboureth most to interrupt vs in those holy excercises which hee knoweth most profitable and effectuall for our saluation. Whereof it commeth to passe that though diuers howers togeather we can talke of worldly affaires and heare the speech of others without any distractiō of mind, or thinking of any thing but of the subiect of our present speach, yet when we heare God speak vnto vs in the preaching of the word, or whē we speak vnto God in prayer and supplication, our mindes wander hether and thether though wee striue neuer so much to con­taine them, because through our natural corruption wee are soone wearie of these holy excercises, and Sathan is still at hand to suggest into our minds wandring thoughts in which we take most delight, but this should not discourage vs from taking in hand these holy actions, but rather the considera­tion hereof should strongly moue and prouoke vs to more [Page 501]earnestnes care and diligence so as Sathan may not preuaile against vs; & if notwithstāding sometimes nay often we re­ceaue a foile, let it be an occasiō to moue vs to take the more paines & to make a double request vnto God, not onely that he will graunt vnto vs those things which we desire, but also that for Christs sake he will pardon our sins & infirmities in that wee haue begged them so coldly and negligently.

§. Sect. 5 Lastly, whereas our spirituall enemy taketh occasion al­together to discourage vs from vndertaking these spirituall exercises That our wants and infirmities in prayer, should not make vs neglect this holy exercise. because therein wee bewray notable corruptions and cannot though we striue neuer so much performe them as we ought, let vs in no case yeeld vnto this tentation, but strongly arme our selues against it; and to this end let vs consider that if Sathan can perswade vs to desist from per­fourming those duties altogether which wee cannot per­forme as we ought, but with great weakenesse, corruption, and imperfection, we shall doe nothing at all which God re­quireth of vs, for example the Lord commaundeth vs to loue him with all our hearts, and with all our soule, and with all our strength, which dutie of loue wee perfourme with great weaknesse and exceeding coldly; but because wee can not doe it as God requireth and as we ought, shall wee not therefore doe it at all? God forbid. So the Lord commaun­deth vs to trust and to put our whole affiance in him, but we are readie to rest and relie vpon the arme of flesh and inferi­our meanes, either in whole or at least in part, and when they faile vs, our trust in God is very weake and mingled with much diffidence and doubting, but shall we therefore put no affiance in God, all because we cannot doe it so perfectly as God requireth? be it farre from vs. So in the verie like ma­ner the Lord expressly chargeth and commandeth vs to cal vpon his holy name, which dutie oftentimes we perfourme coldly and negligently, hauing our minds carried away with wandring thoughts and worldly imaginations, but shall sa­than working vpon our own corruption therefore perswade vs altogeather to desist from this holy exercise? no, in no case let vs not yeeld to this temptation. For it is not left vnto vs [Page 502]at our owne choise as a thing indifferent to pray or not to pray, but it is a notable parte of Gods worship and seruice, and a singular dutie which the Lord expresly inioyneth vs to perfourme, whereunto he hath adioyned most comfortable promises which depend not vpon our worthinesse, and the excellencie of our praiers, but on his owne free mercy and goodnesse, and the merits and intercession of our Sauiour Christ. Psal. 50.15. So Psal. 50.15. Call vpon mee in the day of trouble, so will I deliuer thee and thou shalt glorifie mee. And Matth. 7.7. Aske and it shalbe giuen you. Matth. 7.7. And Ioh. 16.23. Ʋerily, verily I say vnto you, whatsoeuer you shal aske the father in my name hee will giue it you, Ioh. 16.23.24. 24. aske and ye shall receiue that your ioy may be full. And the Apostle Paul chargeth vs. 1. Thes. 5.17. that we pray continually. Seeing therefore the Lord expresly requi­reth this dutie at our hands; 1. Thes. 5.17. though our infirmities and cor­ruptions be neuer so great, let vs labour continually to per­forme it, assuring our selues that if in obedience to his com­maundement we call vpō him, and labour and striue against those corruptions, which shew themselues vnto vs in this holy action, he that hath inioyned vs this dutie will also giue vnto vs his holy spirit, if we will attend his leasure which wil teach vs how to pray according to Gods wil with sighes and grones, which cānot be expressed, whereas on the other side if our infirmities and corruptions wholy discourage vs, from performing this dutie we shall grieuously sinne against God in transgressing his commaundement, and in robbing him of a chiefe part of his worship and seruice, and also wee shall plunge our selues into a most desperate estate, adioyning our selues vnto the number of those wicked Atheists of whom the Psalmist speaketh, who call not vpon God. Psal. 53.4.

And so much for answering those tentations which Sa­than and our corruption doe suggest to discourage vs from the seruice of God, Psal. 53.4. §. Sect. 6. Of the second kind of sensi­ble hardnesse of hart. which haue their occasion and ground from our hardnesse of hart, and drowsie dulnesse, and dead­nesse in perfourming these holy exercises. The other kind of sensible hardnesse of hart is seuered from the vse of these holy meanes; for sometimes it commeth to passe especially [Page 503]in the spiritual combate of temptation, that euen Gods deare children are so besotted & astonished, through the violence of the temptations of Sathan, and huge waight of their owne corruptions, that they cannot indeauour in no sort to vse these meanes, whereby they might be comforted and relee­ued in this wretched estate, as the hearing of the word, cal­ling vpon Gods name, meditating in the Scriptures, and ho­ly cōferences; yea these holy exercises seeme for a time odi­ous and loathsome vnto them, vntill it please the Lord by his owne good spirit to awaken and raise them vp out of this spirituall trance, and to giue vnto them againe the feeling of his grace and fauour, and good motions & abilities to serue him, and reape comfort vnto themselues, by these holy du­ties. In the meane time such are to support themselues from falling into vtter desperation by calling to their remēbrance their state and condition in times past, for if euer they haue had any delight in the holy exercises of religion, prayer, hea­ring the word & godly conferences, if euer they could dis­cerne in themselues any faith by the true fruits of sanctifica­tion they may take comfort thereby, assuring themselues that they shall againe be restored vnto their former estate, for the gifts and calling of God are without repentance, Rom. 11.29 Ioh. 13.1. and those whom he hath once loued, he loueth vnto the end. An example hereof we haue in Dauid, who being troubled and full of an­guish in his spirit, his soule refusing all comfort, and being so astonished that he could not speake, yet hee considered the daies of old, and the yeares of ancient time, Psal. 77.2.3.4. hee called to re­mēbrance his former songes in the night, occasioned by the great benefits which the Lord had bestowed vpon him, & so knowing that the Lord was vnchangeable in his mercy and goodnesse, he releeued his poore soule, which was ready to faint vnder the heauy waight of present afflictions. And thus also Iob being brought through the violence of those heauie crosses which the Lord laied vpon him, euen to the brinke of desperation, so that hee spared not to vtter in the bitter­nesse of his souie, fearefull curses and most impatient spea­ches comming neere vnto blasphemie, oftentimes comfor­teth [Page 504]himselfe by calling to minde his former integritie and righteousnesse, whose example if the poore humbled soules will follow they may rayse themselues with true com­fort, when they are sunke downe vnder their heauie burthen of present corruptions.

CHAP. XLI. How the weake Christian may bee assured that his repen­tance is true and vnfained.

§. Sect. 1 ANd so much for answering Sathans tentations drawn from hardnesse of hart, Of the signes of true repen­tance. & first of the seuerall degrees therof whereby he la­boureth to perswade poore humbled sinners that they are vtterly destitute of of repentance; but if hee faile of his purpose then hee will in­deauour to make them beleeue that though they haue some shew of repentance yet it is not such as God requireth: for either hee will affirme that it is hypocriticall and dissembled rather for feare of punishment then for hatred of sinne or true loue of God; or if it bee true yet it is not sufficient as being in verie small measure and in no proportion answea­rable to our hainous sinnes.

Against both which tentations it behooueth the hum­bled sinner to arme himselfe that he may repell them when they are suggested; and to this purpose that hee may proue his repentance true and vnfained, hee is to take a true search of his owne heart and conscience, and to examine his repen­tance according to some vndoubted signes which may serue as touchstones to discouer whether it be true and vnfained, or dissembled & hypocriticall. The first vndoubted signe of vnfained repentance is when wee can obserue in our selues the seuerall degrees or partes thereof as they haue beene wrought in vs by Gods spirit, for from the enumeration of all the parts we may conclude that wee haue the whole. The first degree is that by the law we come to the knowledg, and acknowledgment that we are haynous and greeuous sinners [Page 505]who haue broken & transgressed all Gods cōmaundements. Secondly from this knowledge & acknowledgment of our sinnes proceedeth a true sense and feeling of them and the punishments due vnto them, and an apprehension and applying to our selues the anger of God, the curse of the law, and eternall condemnation due vnto vs for our sinnes. Thirdly from this sense of our miserable estate there ariseth in our consciences feare and horror of being ouertaken and ouerwhelmed of those iudgments of God, and fearefull pu­nishments which hang ouer our heads for our sins. Fourthly from this feare and anguish of mind proceedeth sorrow and bitter greefe, because wee haue thus hainously sinned, and made our selues obnoxious to all these euills; and also in the same respects a true hatred of sinne which still hangeth vpon vs, and an earnest desire to be freed from it. Fiftly, Act. 2.27. this ha­tred of sinne and desire to be freed from it, maketh vs ear­nestly to seeke and inquire after some meanes whereby wee may attaine vnto our desires, that beeing freed from all those feareful euils which oppresse our consciences with the waight of them, we may obtaine Gods loue and fauour and the as­surance of our saluation. Sixtly, thus inquiring and searching wee finde by the preaching of the Gospell, that our gra­tious God hath sent his sonne into the world, to the end that he might saue and deliuer vs out of this miserable estate if we beleeue in him, and also hath commaunded vs to beleeue. Which being made effectuall by the inward operation of Gods holy spirit, we haue true faith begott in vs, wherby we are assured of Gods mercy in Iesus Christ, and of the full remission of all our sinnes, the consideration whereof doth comforte and rayse vs vp from falling into desperation and vtter destruction. Seuenthly after this assurance of Gods loue and of the forgiuenesse of our sinnes there follow­eth first a true hatred of sinne, because it is sinne, an vnfained sorrow not so much in regarde of the punishment which by our sinnes wee haue iustly deserued, as that because we haue offended our so gratious a God and tender louing father. Secondly this sorrow will not suffer vs to hide, excuse, 2. Cor. 7.11 or ex­tenuate [Page 506]our sins, 2. Cor. 7.11. but moueth vs in all humilitie to prostrate our selues before Gods mercie seate, and in greefe of soule to confesse them, acknowledging that confusion and condem­nation is due vnto vs, which by no meanes wee can escape but by Gods mercie, and the merites and righteousnesse of Iesus Christ.

Thirdly being assured of the pardon of our sinnes past, wee labour and striue for the time to come to leaue and for­sake them, and to mortifie the flesh and corruptions there­of whereby we are led captiue vnto sinne, & also we indea­uour with a feruent zeale of Gods glorie to serue the Lorde in holinesse and righteousnesse, that so by our godly liues wee may glorifie him and expresse our thankfulnesse for all his inestimable benefites. Fourthly if at any time besides or contrary to our purpose we be ouertaken by our corruption, and fall into sinne, there followeth in vs an holy anger and indignation with our selues, because wee did not more care­fully looke to our waies; which godly anger preceedeth to the taking of a holy kind of reuenge, to the end that there­by our sinnes may be subdued and our corruptions mortifi­ed. For example hee that hath offended through gluttonie and drunkennesse being truly penitent and angry with him­selfe for his sinne, will also tame the fleshe by punishing the same through fasting and abstinence. He that hath offended by vsing excessiue pride in apparrell, being angrie with him selfe vpon his true repentance doth withdraw from himselfe such costly attire as otherwise in respect of his calling hee might lawfully weare.

§. Sect. 2 And thus may we come to the assurance that our repen­tance is true and vnfained if wee can finde these degrees thereof and these effects and fruits in our selues. The 2. signe that it bee to­tall and intire and that both in respect of the subiect and obiect. The second signe of vnfained repentance is that it bee whole and intire and that both in respect of the subiect and also the obiect thereof. In respect of the subiect or of him in whome it is, it is required that it bee not of any part alone, or yet of all parts sauing one, but it must bee intire and totall of the whole man and of euerie of his seuerall partes, it must bee a reformation [Page 507]in the forsaking of sin and imbracing of righteousnes, not in the body or soule alone but of thē both, & of al their seueral faculties & powers, it must not only be of the outward actiōs, but also of the inward affections and cogitations, it must not only bee of the tongue and hande, but also of our wills and hearts, Iam. 4.8. according to that Iam. 4.8. Draw neere vnto God and he will draw neere vnto you: clense your hands ye sinners, and purge your heartes you wauering minded. Otherwise if wee do not turne vnto the Lorde with all our hearts, with all our soules, with all our bodies and euery facultie and parte of them, if we willingly entertaine sinne, and purposely suffer it to lurke in any secret corner of vs, our repentance is hy­pocriticall and not acceptable in Gods sight. And hence it is that Dauid saith, Psal. 66.18. that if he should regard wickednesse in his hart the Lord would not heare him. Psal. 66.18.

We must per­fourme obe­dience vnto all Gods com­maundementSecondly, it must bee whole and intire in respect of the obiect: for it is not sufficient that we perfourme obedience vnto some of Gods commandements, if wee indeauour not to shew our obedience vnto all, it is not inough if we forsake some of our sinnes, if wee willingly and with delight enter­taine and nourish others, neuer striuing against them nor la­bouring to mortifie them, but if we would approue our re­pentance to be sincere and vnfained both vnto God and our owne consciences, we must desire & indeauour to performe obedience, as well to those commandements which seeme hard and most vnpleasant vnto vs, as vnto those which are more easie and delightfull, we must not onely forsake those sinnes which are not so pleasing vnto vs, but euen those which otherwise are as deare vnto vs as our right hād or eye; for he that truely repenteth of one sin repenteth of al, he that repenteth not of any one sin, repenteth of none as he ought; he that wittingly and aduisedly neglecteth any one com­mandement will in time neglect all, whatsoeuer outward re­formation may serue to be in him; he that willingly enter­taineth any one sinne and nourisheth it as his deare dearling in his boosome, will in the end make conscience of none; for a little leauen leaueneth the whole lumpe, and euen small [Page 508]sinnes if they be not mortified, will make roome for those which are greatest and most hainous.

§. Sect. 3 The third signe of true repentance is, The 3. signe when it is presently vn­dertaken. when our conuersi­on from sinne vnto God is not deferred in whole or in part from time to time but presently vndertaken: neither is it sufficient to vow repentance vnto God or to purpose it for the time to come, but wee must presently indeauour and la­bour in it; it is not inough that wee subdue some sinnes now and perfourme obedience vnto some of the commaunde­mēts, purposing to labour after more perfectiō whē we haue better opportunitie, but wee must presently labour and in­deauour to perfourme obedience not to some, but to all Gods commaundements, and we must out of hand set vpon all our sinnes and labour to mortifie all our corruptions, for if the whole body of sinne be not beaten downe and sub­dued together, that which still liueth in vs, will giue life a­gaine vnto that which is mortified, that which is still retained in the hart, will open a wide dore to let in that which is ex­pelled. And so wee shall but take in hand an endlesse and fruitlesse worke, if wee doe not set aside all excuses, and in­stantly labour to destroy the whole body of sinne, breaking through all difficulties and impediments, for we shall neuer want hinderances in these holy actions, and excuses for want of fit occasion and conuenient opportunitie, will continual­ly offer themselues vnto vs, and therefore he that will not turne wholly vnto God, till he haue a cleare passage & plaine way free from all thorme distractions which pull him backe, and worldly incumbrances, which like blocks lying before him hinder him in his iourney, may as well resolue to sit still and neuer returne vnto God by vnfained repen­tance.

§. Sect. 4 The fourth signe of true repentance is if it be continuall from the first day of our conuersion vnto the end of our liues, The 4. signe when it is continuall & constant. for it is not sufficient to serue God by fitts, or that our religion should take vs like a tertian ague but euery other day; it is not that which God requireth, that wee should de­uide our time betweene him and the world, or hauing be­gun [Page 509]in the spirit we should end in the flesh, but after wee are gone out of this Sodome of sinne, wee must goe forward in our iourney of holy obediēce, and neuer like Lots wife looke backe with a desire to inioy the pleasures thereof againe. We must so runne this spirituall race that we may obtaine, now we know that rūners of a race, as they do not stand stil after the watchword is giuen, but labour with all speed to set forth with the first, so they doe not sit downe in the midde way, much lesse run one while backward and another while forward, but they still hasten on till they come to the goale and obtaine the garland, and so it behooueth vs to runne speedily to the Lord by vnfained repentance, and not to de­sist in this our race till the end of our liues, if wee purpose to receaue that crowne of glory which the Lord hath promised vs. Our life therefore must be a continuall repentance, and so long as we liue so long must we greeue for our sinnes past and present, and striue after newnesse of life and a greater measure of sanctification.

§. Sect. 5 The last signe of vnfained and true repentance is if it be mixed with faith; for true repentance is a fruit of faith, The 5. signe when it pro­ceedeth from faith. and they are neuer disioined the one from the other, neither can we euer sorrow for sinne as we ought, till we haue some assu­rance of Gods mercy and loue in Iesus Christ; for otherwise though our sorrow be neuer so great yet it is not so much for sinne as for the punishment thereof, not so much because wee haue thereby displeased God, as for those torments of conscience which we presently indure, and the torments of hell which for the time to come we feare. And therefore this desperate sorrow is it selfe to be sorrowed for, as being seue­red from faith and therefore sinnefull, Rom. 14.23 and not proceeding from any loue of God or hatred of sinne, but from the feare of punishment and condemnation.

Why teares are not num­bred amongst the signes of vnfained re­pentance.But it may bee demaunded why amongst the signes of true repentance I haue not numbred teares and weeping for our sinnes; to which I answeare because howsoeuer it is a notable fruite of vnfained repentance, vnto which euerie christian with true compūction of hart is to accustome him­selfe, [Page 510]yet notwithstanding it is not an inseparable propertie thereof; for often times there is teares wheras their is no true repentance, and there is true repentance whereas there is few or no teares. For the first wee may plainely perceiue by continuall experience that teares proceede from diuers other causes then from true repentāce, sometimes frō excessiue ioy whereby the pores and passages of the eyes are loosed and opened, and sometimes from naturall and worldly sorrowe whereby the said passages are constringed and straightned. Somtimes from furious anger, & sometims from cōpassion and pity; and in spirituall things sometimes these teares flow from vnfained repentance, sometimes from desperat sorrow conceiued vpon the apprehension of Gods horrible wrath or of the fearefull torments and eternall condemnation prepa­red for them. Wherefore it commeth to passe that in the a­bundance of their teares, they vtter from a heart full of ra­ging malice, horrible blasphemies against God. And example heareof wee haue in Esau who in the middest of his weeping and howling comforted himselfe with the remembrance of his fathers death and of that most wicked murther which he intended vnto his innocent brother. Gen. 27.41. Gen. 27 41. So the re­bellious Israelites being discouraged with the newes which the spies brought who were sent to search the land, are said to haue cried and wept, & yet in the middest of their lamen­tation to haue murmured against God & his seruants Moses and Aaron. num. 14.1.2 So that simplie teares are not a signe of true re­pentance vnlesse they issue from a broken heart and contrite spirit, from a true hatred of sinne, and from hartie sorrowe conceiued because wee haue offended our gratious God. On the other side if wee be in sinceritie of heartt, ruely sorrie for our sinnes in these respects because we hate our sinnes and loue God, and are displeased with our selues because we haue displeased our gratious father, indeauouring to forsake our sinnes and to leade a newe life in holinesse and righteousnes, then though wee can seldome or neuer shed teares which is the ease of some of Gods dearest children yet our repentance is true and vnfained, for in this action the broken and con­trite [Page 511]hart is more to be respected then the blubred eyes how­soeuer most commonly they goe togeather.

And so much concerning the signes of true repentāce, which if after due examination wee can finde in our selues, we may be assured that we are truely paenitent; nay I will say more for the comfort of all humbled sinners if after diligent search they find not in their owne sense and feeling these signes of true repentance in them at al or at least in very smal measure, yet if they earnestly desire and sencerely indeuour to attaine vnto true repentance vsing those good meanes or­dained of God for this purpose, they may assure themselues that they haue truely repented in the sight of God who ac­cepteth of the will for the deed and of the affection for the ac­tion, as before I haue shewed.

§. Sect. 6 And thus may we repell the tentation of Sathan and re­ceiue comfort vnto our owne soules when hee laboureth to perswade vs that our repentance is not true and vnfained, That the as­surance of the remission of sinnes depen­deth not on the dignity of ourrepentāce. but false and hypocriticall: but if the tempter cannot thus preuaile, in the next place hee will tel vs that our repentance though if be true yet it is not sufficient, neither is there any proportion betweene our small repentance and our great sinnes as Gods iustice doth require, To which we must an­sweare that the remission of our sinnes and reconciliation with God, dependeth not vpon the dignitie or quantitie of our repentance, but vpon the righteousnesse and full satis­faction of our Sauiour Iesus Christ; neither doe wee repent to the end that thereby wee may in whole or in part satisfie for our sinnes; for though it could bee imagined that the whole substance of our bodies should be resolued into teares, yet woulde they not all of them satisfie and appease Gods wrath for one breach of any of his commandements, neither is it the water of our eyes no nor yet the bloud of our harts wounded deepely with sorrow, which will purge vs from our sinnes either in respect of the guilt, punishment, or cor­ruptions themselues, but it is the water and bloud which flowed from our crucified Lord which cleanseth our guiltie soules from the filchie spotts of sinne, being applied vnto vs [Page 512]by a true and liuely faith. And therefore let vs not with the popish rabble foolishly imagine that wee can by our repen­tance meritt any thing at Gods hand or satisfie his iustice for our sinnes, for so shall wee rob our Sauiour Christ of the glorie due vnto him for our saluation, and spoile our soules of all true comfort, but let vs repent and vnfainedly turne vnto God in obedience to his commaundement, and to the ende that thereby we may approue our faith before God, the world, & our owne consciences to be true by this liuely and vndoubted fruit thereof, For it cannot bee if we haue attay­ned to the assurance of Gods loue and the remission of our sins for the merits and satisfaction of Christ, but that we will loue God againe, and this loue cannot be idle but will shew it selfe in a feruent zeale of Gods glorie, and this zeale will make vs abhorre sinne whereby our gratious God is disho­noured, and loue righteousnesse whereby his holy name is glorified, and euen sorrow with bitter greefe when as we are ouertaken with our corruptions and fall into sinne, seeing our Sauiour Christ hath not spared his pretious bloud to purge vs, whē as nothing els could make vs cleane. Seeing therefore our repentance doth not satisfie Gods iu­stice nor purge away any sinne, let vs not be perswaded by Sathan that reconciliation with God, and the remission of our sinnes dependeth on the dignitie or quantitie of our re­pentance, but let vs assure our selues that it is onely the bloud of Christ applied vnto vs by a liuely faith, that purgeth vs from all our sinnes, and maketh full satisfaction vnto Gods iustice: And therefore though our repentance be but in small measure, yet so it be true and vnfained it is a certaine fruite of a liuely faith, That wee are not to be dis­couraged in that some re­probates haue showed more outward signes of sor­row then we. and hee that beleeueth is made parta­ker of Christ and all his benefits.

§. Sect. 7 Lastly Sathan will obiect that many who haue more bit­terly sorrowed then we, & haue shewed more notable signes of exceeding repentāce, haue notwithstāding bene reiected and condemned. To which wee are to answere, that though such haue shewed more sorrow yet they haue had no true repentance, in that their sorrow hath bene destitute of faith [Page 513]and not so much for any hatred of sinne or loue of God, or vnwillingnesse to displease him, as for horrour of consci­ence and desperate feare of eternal condemnation. And therefore though notwithstanding such sorrow, they haue bene condemned, yet we may be assured that vpon our true repentance, whereby on the one side wee looke vpon our sinnes and are grieued for them, and on the other side be­hould Gods mercifull and gratious countenance in Iesus Christ by a liuely faith, we shall haue the pardon of our sins and be made partakers of eternall saluation. For the promis­ses of the Gospell are not made to those who afflict them­selues with a desperate sorrow, without any hope or desire of Gods mercy in Christ Iesus, but vnto those who turne vnto him by vnfained repentance which is ioyned with a true faith and assurance of the remission of our sinnes and euerlasting life.

CHAP. XLII. How we may proue against Sathans tentations that wee haue true faith.

§. Sect. 1 ANd so much for answering those tentations of Sathan, How Sathan tempteth the weake Chri­stian, to be­leeue that he hath no true faith. whereby he laboureth to proue that we haue no repentance or at least a false and insuf­ficient repentance, and consequently that the sweete and gratious promisses of the gospell doe not belong vnto vs: now wee are to produce and answere such tentati­ons as he alleageth and suggesteth into the minds of those who are effectually called against their faith; and these are of two sortes: the first whereby hee laboureth to perswade them that they haue no faith; the second that their faith (if they haue any) is so weake, so imperfect and so mixt with doubting that it is altogether insufficient for their saluation. For the first he will thus frame his tentation. Though thou boastest much of thy faith, and thereby presumest that thou shalt attaine vnto saluation, herein thou maiest much [Page 514]deceiue thy selfe & altogether faile of thy purpose; for there may be in many shewes and shadowes of faith, and yet no­thing in them but infidelitie, there are also many kinds of faith, and yet but one iustifying and sauing faith, there is a generall or historicall faith, there is a faith of working mira­cles which Iudas had as well as Peter, there is a temporaric or hypocriticall faith, there is a dead faith, there is also carnall presumption, wherewith many who haue made goodly shewes haue bene bewitched and deceiued to their perditi­on; seeing then there are many false faiths, for one true faith, it is likely that thine is one of the greatest number, and con­sequently no true faith. And therefore do not flatter and de­ceiue thy selfe in thy fond presumption, by applying vnto thy selfe the sweete promisses and gratious consolations of the gospell, for they appertaine only vnto those who are in­dued with a true liuely and iustifying faith, of which thou art altogether destitute.

§. Sect. 2 And thus Sathan indeauoreth to perswade the Christian exercised in the combate of tentations that he hath no faith, to the end that he may destroy it, Sathans te­stimonie no good reason, to proue that we haue no fayth. Ioh. 8.44. and if it were possible bring it indeed to nothing: to which tentation wee may first an­swere thus generally, that Sathans testimonie is no sound argument to proue that we haue no faith, nor to be beleeued of vs, seeing he is not onely a malitious murtherer, who con­tinually seeketh our destruction. But also a false liar from the beginning, who hath not feared to bee lie men onely but euen God himselfe accusing him of vntruth, enuie and want of power in that tentation wherewith hee assailed and ouercame our first parents: and therefore if he be so audati­ously impudent, as that he durst be lie God himselfe, we may assure our selues he will make no scruple of be lying vs. See­ing then Sathan is a malitious liar, who desireth nothing more then our destruction, let vs not doubt of our faith be­cause of his testimony, nay rather because he saith wee want faith, we may assure our selues that we are indued therewith, for that he may worke our finall ouerthrow, it is his vsuall custome to tell the true beleeuing Christian that he is desti­tute [Page 515]of faith, and contrariwise the vnbeleeuing worldling that he hath a strong faith, whereas in truth there is nothing in him but secure presumption. And therefore let it suffice vs that we know we haue a liuely faith by the testimonie of Gods spirit, and by trying and examining our faith by the touchstone of Gods words, for on these our faith dependeth and not on Sathans testimonie.

§. Sect. 3 But let vs after a more especiall manner arme our selues against this tentation; How we may bee assured that we haue faith by fin­ding in our selues the de­grees thereof. and to this purpose it behooueth vs first that we prooue against Sathans false suggestions, that we haue faith: and secondly that we arme our selues by al good meanes with the shield of faith, seeking daily more strength and increase thereof, vntil at last wee attaine vnto that ful­nesse of faith which will fill our soules with true peace and comfort, and also beat backe all the violence of Sathans sub­till and fearce tentations.

For the first: wee may prooue that we haue a true iusti­fying faith by diuerse argumentes, as first by the degrees thereof, from which we may thus reason? whosoeuer can truely find in himselfe the seuerall degrees of a liuely faith, he may certainely be assured that he is indued therewith, but I (may euery christian man say) doe truely howsoeuer in weake measure finde these degrees of a liuely faith in mee, and therefore I am assured that I am indued therewith.

The 1. degree of true faith, the illumina­tion of the minde.The first degree vnto true faith, is the illumination of our darke and ignorant minds with the knowledge of the Gos­pell, or with the maine principles thereof, wrought in our minds by the outward meanes ordained of God, and the inward operation of his holy spirit; whereby we giue our as­sent to that truth of God in which the vnderstanding is in­fourmed. And of this the apostle speaketh 1. Tim. 2.4. where he saith that it is the will of God, that all men should bee saued, 1. Tim. 2.4. and come to the acknowledging of the truth, that is to the know­ledge of the truth of God, and assenting therunto.

The 2. degree a perswasion that our sins are pardona­ble.The second degree is an assurance that our sinnes are par­donable, which is wrought in vs by the knowledge and due consideration of Gods infinite mercy, and Christs inualuable [Page 516]merites and indefinite promises of the Gospell, made with out exception to ill repentant and belieuing sinners; from whence also ariseth a generall hope that we shall receaue the pardon and remission of our sinnes, which hope is nouri­shed and increased by this consideration, that the Lord hath placed vs in his church, and gratiously granted vnto vs the outward meanes wherby we may be brought vnto vnfained repentance, and haue a liuely faith wrought in vs, euen the ministerie of the word and administration of the sacraments, vpon which onely condition the couenant of grace and all the sweete promises of the Gospell, are made and assured vnto vs.

§. Sect. 4 The third degree is a hungring desire after grace, that is not onely to be made partakers of Gods mercy, The 3. ddegree an hungring desire after grace. and Christs meritts and righteousnes by which we are iustified, recon­ciled vnto God, and receaue the pardon and remission of all our sinnes, but also after the meanes and instrumentall cau­ses whereby the assurance of Gods mercy and Christs merits is deriued vnto vs, namely true faith and vnfained repen­tance, and the rest of the graces of Gods sanctifying spirit. The which desire of grace is the beginning of grace, neyther can wee desire it till in some measure it be wrought in vs; for regeneration and sanctification is begunne at the same time in all the parts and faculties of our bodies and foules, so that he who is truely regenerate many facultie or part, is also re­generate in the whole man. And therefore whosoeuer hath his will renewed and sanctified to desire that which is good, is also sanctified and renewed in his vnderstanding, affecti­ons, and in all the powers and faculties of body and soule. Moreouer (as before I haue deliuered at large) our desire of grace, faith, and repentance, are the graces themselues which we desire, at least in Gods acceptation, who accepteth of the will for the deed, and of our affections for the actions. And therefore if we earnestly desire to repent & beleeue, we doe repent and beleeue in Gods sight: and the Lord hath made the like gratious promises to this earnest desire of grace, which hee hath made to those who find themselues plenti­fully [Page 517]indued with the graces themselues. So Matth. 5.6. Bles­sed are they which hunger and thirst for righteousnesse, for they shalbe filled. So the virgin Marie saith in her song, Luk. 1.53. Luke 1.53. That the Lord filleth the hungrie with good things, and sendeth a­way the rich emptie. And our Sauiour Christ calleth vnto him such as thus hunger and thirst, promising that he will satisfie them. Iohn 7.37. Reuel. 21.6. and 22.17. Ioh. 7.37. Lastly whosoeuer feeleth this desire in him ioyned with a carefull and conti­nuall vse of the meanes whereby his desire may be satisfied, he may assure himselfe that the Lord who hath wrought in him, the will to desire, will also in his good time worke in him abilitie to perfourme, and the graces which hee so ear­nestly desires; for hee will fulfill the desire of them that feare him; he will also heare their crie and will saue them. As it is Psal. 145.19. So Psal. 10.17. Psal. 145.19. & 10.17. Lord thou hast heard the desire of the poore: thou preparest their heart and bendest thine eare vnto them. And therefore if in the middest of our afflictions and grieuous tentations, wee can crie out with the Prophet Da­uid, Psalm. 38.9. Lord I powre my whole desire before thee, Psal. 38.9. and my sighing is not hid from thee. We may be assured how mise­rable soeuer wee are in our owne sense and feeling, that wee are in the state of grace, and shall haue our desires satis­fied, for he that hath begunne this good worke in vs, Phil. 1.6. will also in his good time finish and perfect it. as the Apostle speaketh. Phil. 1.6.

§. Sect. 5 The fourth degree is an approaching vnto the throne of mercy, that we may in all humilitie confesse our sinnes, The 4. degree an approch­ing to the throne of grace. Heb. 4.16. and acknowledge that wee are guiltie of death and condemna­tion, and also that wee may in the name and mediation of Christ obtaine the pardon and remission of them. And of this the Apostle speaketh. Heb. 4.16. Let vs therefore goe bouldly vnto the throne of grace, that wee may receiue mercy and find grace to helpe in time of need. And the Prophet Hosea cap. 14.2. O Israel returne vnto the Lord thy God: for thou hast fal­len by thine iniquity. 3. Take vnto you words and turne vnto the Lord and say vnto him: take away all iniquitie, and receiue vs graciously, so will we render the calues of our lips. An example [Page 518]hereof we haue in the Prophet Dauid, Psal. 32.5. Then (saith he) I acknowledge my sinne vnto thee, Psal. 32.5. neyther hid I mine iniqui­tie: for I thought I will confesse my wickednesse vnto the Lord, and thou forgauest the punishment of my sinne. So likewise the prodigall Sonne hauing attained vnto the sight of his sinne and to a desire of forgiuenesse, resolueth to goe vnto his fa­ther, and to say; Luk. 15.18.19. Father I haue sinned against heauen and before thee; & am no more woorthie to be called thy sonne; make mee as one of thy hired seruants. Luke 15.18.19.

§. Sect. 6 The fift degree is a specially perswasion wrought in vs by Gods spirit whereby we particularly apply vnto vs the sweete promises of the gospell, The 5. degree a special ap­plication of the promises. and are assured of Gods loue and fauour, & of the remission of our sinnes for the merits, righteousnesse, and obedience of Iesus Christ, resting vpon him alone for our saluation. An example whereof wee haue in the Apostle Paul Gal. 2.20. Gala. 2.20. Thus (saith he) I liue yet not I now but Christ liueth in me: and in that I now liue in the flesh, I liue by faith in the sonne of God, who hath loued mee and giuen himselfe for mee. And this perswasion ought to goe before sense and experience, for first wee beleeue and are perswaded of the truth of Gods promises and resist diffi­dence and doubting, and afterwardes followes ioyfull sense and experience of Gods mercy, truth, and goodnes towards vs. And hence it is that the Apostle defineth faith to bee the ground of things which are hoped for, and the demonstration or euidēce of things not seene. Heb. 11.1. Ioh. 20 29. Heb. 11.1. & to this purpose our saui­our Christ saith to Thomas. 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 [Page 519]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 [Page 520]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 [Page 521]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 [Page 522]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 [Page 523]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 [Page 524]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 ac­companied with losse, as when wee are in hope to gaine thereby. These and many other the braunches of sanctifica­tion are the vndoubted signes of a true and liuely faith, and therefore whosoeuer after due examination, find that they are indued with them, may also be assured notwithstanding all Sathans suggestions to the contrary that they haue faith, for this is the roote from which these fruits spring and they cannot be seuered.

CHAP. XLIII. Sathans tentations grounded vpon our want of sense and fee­ling of faith, answered.

§. Sect. 1 ANd these are the signes by which euery belee­uer may be assured that he hath a true & liue­ly faith: Sathans ten­tation where­by he perswa­deth vs tha we haue no faith, because we feele it not which howsoeuer they bee to be ob­serued in euery faithfull man, yet not at all times, for oftentimes it commeth to passe that the beleeuing Christian doth neither feele his faith nor the fruites thereof, especially in the infancie of faith and in the cumbate of tentations, which giueth occasion vnto Sathan of suggesting into his mind a daungerous tentation. Thou braggest much (will he say) of thy faith, and thou confirmest, this thy perswasion that thou art indued therewith with ma­ny signes and fruits which haue accompanied it; but if now thou examine thy selfe a right thou shalt find in thee no such matter; and not to stand vpon other arguments, I appeale vnto the testimonie of thine owne conscience, whether at this present thou hast any sense or liuely feeling of faith, or canst discerne those fruits thereof which before thou hast spoken of; if not, then doe not flatter thy selfe in vaine with a fond perswasion, for though thou wilt not beleeue mee, yet at least beleeue thine owne sense and feeling which plainely telleth thee that either thou neuer haddest any true faith in­deed, or if thou haddest yet that now it is quite lost and pe­rished.

The answere to the former tertations.For the answering of which tentation wee must distin­guish betweene the habite of faith, and the act of faith; or be­tweene faith it selfe and the worke & function thereof, which is to apprehend and apply Christs merits and Gods mercy and louing fauour, with all the gratious promises of the go­spell; as it is an habituall facultie of the mind, it alwaies con­tinueth & abideth in Gods children, after it is once wrought in them by the spirit of God, but in respect of the function act or worke thereof it hath many intermissions, and often­times seemeth to be cast as it were into a dead sleepe. Now we are to know that we cannot sensibly discerne faith, as it is an habituall vertue or facultie of the mind although wee haue it in great measure in vs, but onely so farre foorth as it manifesteth it selfe in his actions, workes, & fruits; and there­fore [Page 526]it is an vnsound and false maner of reasoning, to inferre because we doe not sensibly feele and discerne that we haue faith, therfore we are destitute thereof; for the habite of faith or faith it selfe may be in vs, & yet for a time may be so hin­dred by outward accidents, that it cannot shew it selfe in his actions and fruits, by which alone it is sensibly discerned.

§. Sect. 2 But I will make this more cleare and manifest by some familiar similitude and examples, The former answere made plaine by similitudes we know that in the sick­nesses and diseases of the body nature is so infeebled and o­uercome, that sometimes the partie affected falleth into a dead swoune wherein hee is depriued for a time, not onely of the vse of the vnderstanding, reason, and memorie, but also of his senses, motion, and vitall functions, so that in respect of sense and outward appearance, hee is quite depri­ued of all his vitall sensitiue and intellectuall faculties, but yet a while after by reason of some outward meanes vsed, or by the secrete power of nature working in him, hee is restored to the vse of all againe, and liueth, feeleth much and vnderstandeth as in former times, because hee had not lost these faculties but onely by some grieuous im­pediment was hindred of the vse of them in their actions and functions; so that here this manner of reasoning appeareth absurd and false, these faculties of the soule cannot be sensi­bly discerned, and therefore hee is quite destitute of them: And thus also it is in respect of our faith and other habituall vertues, oftentimes through the sicknes of the soule in sinne or the outward violence of Sathans tentations, it seemeth cast into a swoune & depriued of al the spiritual faculties and vertues thereof, faith, loue, zeale, hope, patience and the rest, but yet soone after by hearing the word, by godly ad­monitions, instructions, reprehensions, and consolations made effectuall by the inward operation of Gods spirit it is reuiued, and all the spirituall graces thereof shew themselues againe in their woonted strength; so that this inference is no lesse false then the other, there is no sensible appearance of these sanctifying gifts and graces, and therefore they are quite lost and perished, for the graces themselues remaine [Page 527]thoughe for a time they appeare not in their actions and fruits.

So in the time of winter the fruitfull trees are so nipped with the cold frosts, and so weatherbeaten with tempestu­ous stormes that they appeare naked & bare, not only with­out fruite but also leaues, so as if wee shall iudge according to sence & outward appearance we should falsely conclude that they are dead; for by experience we know that they liue and sucke nourishment out of the earth, euen when they are most spoiled of their summer beautie, and though they are tossed with the winds yet hereby they are not hurt but rather take deeper roote and so are made capeable of more nourishment, and though they bee nipped with cold frosts yet hereby they are not made barren nay rather hereby their wormes and cankers are killed, and they prepared and made fitt to bring forth more fruite in the time of sommer, when the comfortable spring approacheth, and the sweet showers and warme sunne beames fall and descend vpon them. And thus it is with the spirituall graces in the poor christian, in the winter of affliction they are nipped with the cold frosts of feare and doubting, and weatherbeaten with the boyste­rous blasts of Sathans tentations, so as they seeme euen dead at the very roote if wee shall iudge according to outwarde sense & appearance, but yet by experience we find that it is farre otherwise, for hereby they are not ouerturned though they be shaken, and this shaking maketh them to take more deepe roote in godlinesse, and though they bee nipped and pinched with feares and doubtings yet they perish not, only the canker-worme of pride, sonde presumption, and selfe confidence is mortified and killed; and they hereby are pre­pared and fitted to bring forth more plentifull fruites of ho­linesse and righteousnesse, when the spring of true com­fort commeth, wherein the sweete showers of Gods holy spirit distil vpon them, and the warme sunshine of Gods loue and fauour againe appeareth to them.

The sire is sometime so couered with ashes that it sendeth forth neither light nor heate, and therefore in outward sense [Page 528]and appearance it seemeth quite extinguished, but when the ashes are remooued and more wood added to it, it bursteth out into a great flame, and makes all the stan­ders by to perceiue his heate and light; and so the graces of Gods spirite are sometimes so couered with the ashes of our corruptions that there appeareth no sparke of them nor yet any heate of true comfort, but when our corruptions are re­moued with vnfained repentance, and a new supplie of grace ministred vnto them by Gods spirite, then doth their light appeare vnto vs and warme our harts with true cōfort, and not to vs alone but euen those about vs see our shining light and glorifie our heauenly father.

A man hath not alwaies the vse of his senses, reason, and vnderstanding as in his sleepe, but because we cannot sensib­ly discerne these faculties shall wee therefore conclude that this man who is a sleepe is senselesse vnreasonable and with­out vnderstanding; it were most absurd; for if wee but ex­pect a while till hee be throughly awakened our argument will appeare manifestly false: and so sometime the poore christian is ouertaken with the sleepe of drowsie securitie and is ouerwhelmed for a time with hardnesse of harte, and dulnesse of spirite, so as none of those spirituall graces which are in him can sensibly be discerned by himselfe or o­thers, but shall he or we conclude or beleeue Sathan so con­cluding, that he neuer had them, or now is depriued of them? why it were as absurd as the other. For when hee is awaked out of his drowsie sleepe by the voice of the Lorde sounding in his eares, and by the good motions of his holy spirite his faith, loue, zeale, and all other vertues and graces shew themselues in their fruits and actions, as manifestly as in for­mer times.

§. Sect. 3 Seeing then those arguments which are taken from sense and feeling so often faile, That we must not conclude that we haue not faith be­cause we doe not sensibly discerne it. let vs not be perswaded by sathans tentations to beleeue that we are destitute of faith and other sanctifying graces of Gods holy spirit, because at sometimes we cānot sensibly discerne them, for though now our soules seeme so sicke in the sense of sinne that there appeareth no [Page 529]signe of life, yet the Lord wil rayse vs vp againe & restore vs to perfect health, though now wee see no fruites of faith whilest wee are nipped with the winter of tentations, yet the Lord will water vs with his holy spirit, & warme our frozen hearts with the liuely beames of his loue and fauour so as we shal bring forth aboūdant fruits in due time & seasō; though now there appeare not a spark of grace in vs by reasō al is co­uered with the ashes of our corruptiōs, yet the Lord wil sure­ly ad a fresh supply & blow vpon vs by his holy spirit so that our light and heate shall appeare to our selues & others, & though now our spirits be oppressed with drowsie dulnesse, yet the Lord in his good time will cause vs to awake by hea­ring his voice, sounding in our eares out of his holy word, and will againe quicken and reuiue vs with his holy spirit, so as after this sleepe wee shalbe enabled to follow with chearefulnesse our labours and workes, both which con­cerne his seruice, and those duties also which concerne our brethren, onely let vs not tempt the Lord in prescribing him a time, but waite his leasure & he will surely helpe vs.

CHAP. XLIIII. How the weake Christian is to comfort himselfe, when he is depriued of the sense of faith, and sensibly feeleth the contra­ry corruptions.

§. Sect. 1 BVt thou wilt say how is it possible that my soule should receyue any comfort, That the Christian in the want of present sense, must comfort himselfe with his former feeling. or that I should preserue my selfe from falling into vtter des­peration, seeing I cannot feele in me any good thing, nor discerne any sparke of grace? what hope remaineth when as I plainely discerne in steed of faith, doubting and infidelitie, in stead of the loue of God, hatred and rebellion, in stead of zeale, coldnesse and drowsie dul­nesse, and in stead of all sanctifying graces, nothing els but a heauy masse of filthy corruptions? I answere that when thou hast no comfort in thy present sense, and feeling then [Page 530]thou must call to thy remembrance the times past, in which thou hast by faith apprehended Gods loue, mercy, and good­nesse towards thee, and brought foorth the fruits of thy faith in the workes of holinesse, appertaining to Gods seruice and the workes of Christian righteousnesse belonging to our brethren, for we may assure our selues that if euer wee haue truly discerned these graces of Gods spirit, by the fruits of sanctification in vs, they are not taken from vs, for the gifts and calling of God are without repentance, Rom. 11.29. as it is Rom. 11.29 And where he hath begunne a good worke their he will finish it and bring it to perfection. As the Apostle speaketh Phil. 1.6. Phil. 1.6. Wee know that the woman being with childe fee­leth no life nor motion of the child diuers moneths toge­ther, after the time of her conception, and after that she hath felt it stirre and moue oftentimes, there is an intermission wherein she feeleth not the motion there of a good space to­gether, and yet notwithstanding because informer times she hath felt it, she is perswaded that a liue child is in her, and cō ­fortably hopeth to haue happy trauaile. And thus it fareth with Gods children oftentimes, after that by the seed of the word faith is begotten and conceiued in them, they feele no life, motion, nor vndoubted signes thereof a long while, and after that they haue the remission of their sinnes and are reconciled vnto God, they haue not the feeling and sense of pardon and reconciliation diuers moneths, yea sometimes many yeares together which the Lord in his wisedome and mercy doth that he may moue them hereby vnto more se­rious repentance, and earnestly to hunger after a greater measure of faith, carefully vsing the meanes ordained for this purpose, and that they may more esteeme and be more thankefull for his inualuable benefits after that they haue full assurance of them. And after they haue a feeling of faith and other spirituall graces by their motions and fruits, oft­times againe they are depriued of it, either because they haue wounded their consciences by falling into some knowne sinne, or for that it pleaseth the Lord to excercise their faith and manifest his power in their weakenesse, moouing them [Page 531]hereby to denie themselues and to rest wholy vpon him, yeelding vnto him the whole glorie and praise of their sal­uation. What therefore is to bee done in such a case? Surely they are not vtterly to bee discouraged nor to suffer them­selues to sinke into the gulfe of desperation; but as the sense and feeling of their state ought to humble them vnder Gods hand, and to mooue them to enter into a due examination of themselues, and to a serious repentance for their sinnes, so they must take comfort vnto themselues, and prop vp their declining faith by calling to mind former times where­in the Lord hath shewed his mercifull and gratious counte­nance vnto them, and wherein they in token of thankeful­nesse haue glorified God, by their holinesse and righteous­nesse of life. An example whereof wee haue in the Prophet Dauid, Psal. 77. who being grieuously afflicted, could not re­ceaue in his soule any true comfort, Psal. 77. for howsoeuer hee did thinke vpon the Lord yet hee was still troubled, and though hee prayed vnto him yet his spirit was full of anguish. What help [...] did he then find in this his present distresse? He telleth vs in the first verse: Then (saith he) I considered the dayes of old, and the yeares of ancient time; I called to remembrance my song in the night, namely his songs of thanksgiuing, whereby he had praised God for his great benefits, and vers. 11. I remembred the workes of the Lord, certainely I remembred thy wonders of old. Iob. 31. So the holy man Iob apprehending and conceyuing of God as of his enemie, in respect of his present sense and fee­ling, and being mooued by his friends to doubt of his graces, which he had receiued and to condemne himselfe for an hy­pocrite, comforteth himselfe and strengtheneth his faith in the middest of al these grieuous tentations, by calling to his remembrance his fruits of faith and workes of sanctification, which he had discerned in himselfe in former times, as ap­peareth Chap. 31. Whose example if the children of God in like distresse will follow, how miserable soeuer they are in their present sense and feeling, yet they may receaue vnto themselues comfort, because Gods gifts and calling are with­out repentance.

§. Sect. 2 But here Sathan will further obiect that we are not only without all sense and feeling of faith, That true faith resteth not in our sēse and feeling. but also that we doe sen­sibly feele the heauie burthen of Gods wrath, and plainely discerne his frowning and angrie countenance against vs, and therfore howsoeuer those children of God who are in his loue and fauoure may haue some faith in them although it doe not alwaies so sensibly appeare, yet it is impossibly that we should haue any sparke thereof seeing wee haue not any sense of Gods loue and fauour; nay doe sensibly perceaue the cleane contrary; to which wee are to answeare that faith doth not relie it selfe vpon our sence and feeling; for as the apostle saith faith is the ground of things (not presently inioy­ed but) which are hoped for, and the euidence or demonstration of things (not which are subiect to the senses and sensibly dis­cerned but) which are not seene, Heb. 11.1. Heb. 11. I and we beleeue that such ioyes are prepared for vs as neither eye hath seene, nor eare hath heard, nor the heart of man conceiued as it is 1. Cor. 2.9. and it is a kind of infidelitie to beleeue onely those things which are subiect vnto our senses and vnderstand­ings; 1. Cor. 2.9. and therefore when Thomas would not beleeue that Christ was risen before it was made manifest to his senses hee is reproued for infidelitie, bee not (saith hee) faithlesse but faithfull. So that when our sense and feeling cease their faith beginneth his chiefe worke; & the most excellent faith sheweth it selfe most clearely when wee haue no sense and feeling, or when we discerne and feele the plaine contrarie; for it is an easie matter to be strong in faith when God shew­eth himselfe gratious and mercifull; but when he appeareth vnto vs like an angrie iudge, when as his wrath flameth out against vs, then to behold his loue through the vizard of anger, to apprehend by faith his mercie and goodnesse to­wards vs, when our senses apprehend nothing but his wrath and displeasure, Iob. 13.15. to growe to Iobs resolution in the middest of our bitter agonies and greiuous afflictions, though hee kill me yet will I trust in him, and when we haue receaued many repulses and bitter snubs yet with the Cananitish woman to continue our suite, Mat. 15. argueth such a faith as is hardly found no [Page 533]not in Israell. Our want of sense therefore of Gods loue and fauour doth not argue want of faith, for our faith is not groun­ded vppon our sense and feeling, but vppon Gods gratious promises, immutable goodnesse, and infallible truth, and if euer we haue tasted of Gods loue and mercie, whatsoeuer wee apprehend in our present sense and feeling, faith concludeth that we are still in his loue and fauour, for he is without change or shadow of change as the apostle speaketh, Iam. 1.17. and whom he loueth to the ende hee loueth them, Iam. 1.17. as our Sauiour hath taught vs. Ioh. 13.1. Ioh. 13.1.

Though then our sense of Gods loue fayle yet may our faith continue strong, as appeareth plainely in the example of Iob, who though he conceiued of God in his sense and feeling that he had hiddē his face frō him & took him for his enemy, though he seemed to write bitter things against him and made him to possesse the sinnes of his youth, yet by a liuely faith he still rested and relied vpon him, protesting that though he should slay him yet hee would trust in him. as appeareth Iob. 13.15. Iob 13.15. Yea our Sauiour Christ himselfe who could not sinne through in­fidelitie, in respect of his present sense and feeling complay­neth that God had forsaken him.

§. Sect. 3 That we are rather to be­leeue Gods word then our owne sense and feeling.If therefore Sathan goe about to perswade vs that we are without faith because we presently apprehend not Gods loue nor feele the sweete tast of his goodnesse wee are to answeare that wee are not to build our assurance vppon our owne sense and feeling, but vpon Gods vnchangable goodnesse and gra­tious promisses made vnto vs in Christ Iesus; and if at any time our sense and feeling tell vs one thing (namely that God hath withdrawne his loue from vs and will neuer againe looke gratiously vpon vs) and the word of God assure vs of another thing (to witt that God will neuer forsake vs, but continue his loue towards vs vnto the end) wee are not to giue credit vnto our owne feeling but vnto Gods worde; for otherwise what doe wee els but preferre our oft deceyuinge sense before Gods infallible truth, and imagine that wee can better discerne and iudge of our estate then God himselfe? but the worde of God telleth vs that if wee turne vnto the Lorde by vnfained [Page 534]repentance sorrowing for our sinnes past, hating our present corruptions, and desiring and indeauouring to mortifie the flesh and the lusts thereof and to serue the Lord in holinesse and newnesse of life; and if we beleeue in Iesus Christ resting vpon him for our saluation; or though presently we feele not this faith and repentance yet if euer in former time wee haue discerned it in vs, that then we are receiued into Gods loue and fauour and therefore shall haue his loue continued vnto vs vnto the end, be made partakers of his gratious promises & heires of euerlasting life; for the promises of the gospell are not restrayned to those who feele their faith, but to those that haue faith, not to those who feele that they doe beleeue, but vnto those who doe beleeue.

§. Sect. 4 That conclu­sions groun­ded vpon our sense are of­ten false.Neither is the not feeling of Gods loue and fauour a good argument to proue that wee are out of his loue and fauour, or the apprehension of his wrath and anger in our sense and feeling a sound reason to perswade vs that wee are subiect to his wrathfull displeasure; seeing the being of a thing, and the sensible discerning of the thing to be, are diuers, and therefore howsoeuer at sometimes they concurre, yet oftentimes they are seuered and disioyned: so that the conclusion which is inferred negatiuely from the senses, to proue the not being of their obiect is not onely commonly false, but also oftentimes absurd and ridiculous; for example sometimes we see not the beames of the sunne, as in the night season, or whē it is couered with some thicke blacke cloud, but shal we herehence cōclude that the sunne shineth not, nor wil euer againe appeare vnto vs? So the bright beames of Gods loue and fauour are sometimes hidden from vs in the night of tentations, and so shadowed with the cloud of our grieuous sinnes that we cannot sensibly discerne them, but shall wee hence inferre that there is no grace and mercy to be found with God, or that he will neuer againe make them shine vpon vs? The one is as absurd as the other, and both grosly false. So sometimes the Sunne is eclipsed by the interposition of the Moone, so as we cannot discerne his light or very dimly, but if any man should conclude from hence that it were quite ta­ken [Page 535]away, or that we were depriued vtterly of his life-preser­uing influence, the experience of two or three howers would shew the sottish weakenesse of his sensible argumēt, and so in like manner Gods fauour and loue are sometimes so ecclipsed with the interposition of some great afflictions, that wee can­not discerne them for a time or but very dimly, but if we shall inferre hereof that they are quite taken from vs, and that they cast forth no comfortable influence on vs, our present preser­uation from being swallowed vp into vtter destruction, and the speedy returne of woonted ioy and consolation, by the apprehension of Gods loue and goodnesse towards vs, will euidently shew that this argument taken from the senses is void of reason.

§. Sect. 5 That Gods dearest chil­dren haue not at all times sensibly dis­cerned Gods loue, and the graces of his spirit in thē.Lastly, it appeareth by the examples of Gods children from time to time, that though they haue bene indued with a great measure of faith, and in a high degree of fauour and loue with almighty God, yet sometimes in their owne sense they haue found in them, in stead of faith nothing but doubting, diffi­dence and infidelitie, and for Gods loue and fauour, they haue apprehended nothing in their present feeling, but the wrath­full anger of God, and his greeuous displeasure. Looke vpon the holy man Iob who by Gods owne testimonie was the iustest man vpon earth, and highly in Gods loue and fa­uour, and you shal find that sometimes he sheweth in his grie­uous afflictions no signe of faith, but grosse doubting and in outward apparance vtter despaire of Gods mercy and loue, for he curseth the day of his natiuitie, and wisheth that he had neuer beene borne, he complaineth that God was his enemy, and had made him as a marke whereat hee shot venimed ar­rowes, that Gods terrors did fight against him, and that hee did hide his louing countenance from him. So the Prophet Dauid a man according to Gods owne hart sheweth plainely that sometime he hath no sense and feeling of the graces of Gods spirit in him, Psal. 51.10. as when he desireth the Lord to create in him a cleane hart and to renew a right spirit within him, to restore him to the ioy of his saluatiō & to stablish him with his free spirit; & sometimes he apprehendeth in his present sense & feeling, [Page 536]in stead of Gods loue and fauour, nothing but his wrath and displeasure, and therefore complaineth as one reiected and forsaken of God. So Psal. 22.1. My God, my God, why hast thou forsaken mee, Psal. 22.1. & 77.7. & 88.14. and art so farre from my health, and from the words of my roaring. 2. O my God I crie by day but thou hearest not and in the night and haue no audience. And Psal. 77.7. he thus complaineth, will the Lord absent himselfe for euer? and will he shew no more fauour? 8. Is his mercy cleane gone for euer? doth his promisse faile for euermore? 9. hath God forgotten to be mer­full? hath he shut vp his tender mercies in displeasure? 10. And I said this is my death, &c. So Psal. 88.14. Lord why doest thou re­iect my soule and hidest thy face from me? 15. I am afflicted and at the point of death, from my youth I suffer thy terrors doubting of my life. 16. Thine indignations goe ouer me and thy feare hath cut me off. The Prophet Ieremy likewise being grieuously affli­cted in body and mind, Ier. 20.14.15. was for a time depriued of the sense of Gods loue and fauour, apprehending nothing but present miserie, and in stead of faith, affiance in God, peace of consci­ence, and other sanctifying graces, he bewraieth his doubting, diffidence and impatiencie, cursing the day of his birth, and euen the man that brought first newes hereof to his father, and wishing that his mother had bene his graue, or her wōbe a perpetuall conception. As appeareth Ierem. 20.14.15. &c. The like may be said of the Apostle Peter, for where I pray you was the sense & feeling of his faith, affiance in God, zeale of his glorie, loue, feare, and other sanctifying graces, when as he shamefully denied his maister, yea forswore him with bit­ter cursing? and yet wee must eyther graunt that Peter at this time was indued with a liuely faith, or els that the prayer of our Lord and Sauiour Iesus Christ was not effectuall, for hee had praied for him that his faith might not faile, as appeareth Luk. 22.32. Luke 22.32. But what should I insist in the examples of these the seruants of God, seeing the alone example of Christ him­selfe is sufficient to cleare this point, for though hee were the onely begotten and best beloued Sonne of his heauenly father yet in his owne sense and feeling, hee apprehen­ded nothing but Gods wrath and grieuous displeasure, [Page 537]and lamentably complaineth as a man abandoned and cast out of all loue and fauour: My God, my God, why hast thou forsaken mee, which words shewe both Christs affiance in God and his present apprehension in his sense and feeling, for in respect of his affiance and trust in God hee calleth him still his God, in respect of his sense and feeling hee complai­neth that he is forsaken. Whereby it is manifest that a man may be dearely beloued of God, and yet for a time apprehend nothing but his wrath and displeasure, that hee may haue faith and affiance in God, yet at the same time be depriued of all sense and feeling of his loue and fauour. And therefore when wee are excercised in the combate of tentations, let not sathan perswade vs that we are vtterly depriued of the loue & fauour of God, because through the violence of his tentati­ons and greeuousnesse of our afflictions we do not apprehend it, nor that we are destitute of faith and all other spirituall gra­ces because we doe not sensibly discerne them in our feeling, for this hath beene the state of the deare children of God from the beginning of the world and shall bee to the ende thereof.

CHAP. XLV. Of the meanes whereby our faith may be strengthened and in­creased.

§. Sect. 1 ANd so much concerning those reasons whereby we may proue that we haue faith, That all who are indued with true faith, vse the means wher­by it may bee increased. and also an­swere Sathans tentations whereby hee labou­reth to perswade vs that we are destitute there­of. The second meanes whereby we may arme our selues against Sathan and his suggestions, is that we most earnestly labour and indeauour after we haue found that wee haue some faith to increase therein, and grow vp from saith to saith vntill we come to that fulnesse of perswasion which will bring such peace of conscience as Sathan and all his ten­tations shall not be able to disturbe. Otherwise we shall bee [Page 538]continually subiect to feares and doubtings, and exceedingly shaken with Sathans tentations, and in truth not without cause if wee stand still at a state, for howsoeuer Sathan and all the power of hell cannot preuaile against the least measure of true faith to quench and vtterly to destroy it, yet this will bring no sound comfort vnto those which rest contented with this little quantitie and neuer labour after increase, because this is a shrewd presumption that their faith is false and coun­terfaite, for assoone as the seede of true faith is sowne in vs, and hath taken roote it sprooteth vp, and till it come to full ripenesse, in which respect our Sauiour cōpareth it to agraine of mustard seed, which though it be one of the least seeds of the garden, yet it groweth to a great tree. Neither in truth is it possible that any who haue tasted of true faith, and of those inestimable benefits which it assureth vs of, should content themselues with a smal pittance and neuer labour after more, for who is it that hauing tasted and eaten a little bit of some delitious meate, doth not with a hungring appetite desire more till he be filled and satisfied, who is it that hath any weake title and assurance of some goodly inheritance, doth not earnestly desire and vse all good & lawfull means where­by his title may be strengthened and his assurance confirmed? and can wee thinke that any haue truely tasted of faith and the excellent benefits which accompany it, as namely assu­rance of Gods loue, and the remission of our sinnes, peace of conscience, ioy in the holy Ghost, who content themselues with a little modicum and neuer hunger after more? or can we imagine that wee haue any small title or true assurance of those vnspeakeable ioyes of Gods kingdome, and that vn­luable patrimonie of euerlasting glory, if we neuer vse means to confirme our title and strengthen our assurance? Surely it is impossible, and therefore if we would haue any sound com­fort and peace of conscience, if wee would euer attaine to a certaine perswasion that wee haue true faith indeed, let vs vse most carefully and diligently all good meanes, whereby wee may strengthen and confirme our faith, vntill it grow from a small seed to a great tree, which will bring foorth plentifull [Page 539]fruits of godlinesse and righteousnesse, and vntill it waxe of a small sparke vnto a great flame which will throughly warme our harts with true comfort, which are naturally frozen with feare and doubting, for howsoeuer Sathan cannot quench the least sparke of liuely faith, yet he will so couer it with the ashes of his tentations that we shall neither discerne the light nor feele the heate thereof.

§. Sect. 2 Now the means which we are thus carefully to vse are of two sorts: The 1. meanes to increase faith, is the diligent hea­ring Gods word. the first tending to the encreasing and strengthening of our faith, the other seruing to preserue vs from doubting and desperation. The meanes to strengthen and increase our faith are diuers, the first is the frequent and attentiue hea­ring of Gods word, for as this is the ordinarie meanes where­by faith is begotten and begunne in vs, so is it a chiefe meanes to strengthen and confirme it; as it is that liuely seed from which faith doth spring, so is it that heauenly dewe whereby it is watered and increased from a little plant to a great tree: and therefore as it is not sufficient for a fruitfull haruest, that the blade or branch should sproute vp vnlesse it bee watred continually with sweete dew and showers from heauen, and so preserued from dying and withering, so if euer we meane to reape the ripe fruits of faith to our euerlasting comfort, wee must bee carefull that not onely it take rooting, and bring foorth a blade of an outward profession, but also that it may be watered with this heauenly dew of Gods word, other­wise when the sunne of affliction and persecution ariseth it will die and wither.

The 2. means meditation in Gods word.The second meanes to strengthen our faith is diligently to read and mediate in Gods word especially the Gospell, wherein is contained those sweete and gratious promisses which are made in definitely vnto all who repent of their sins, and beleeue in Iesus Christ, resting and relying vpō him alone for their saluation. And to this purpose our Sauiour willeth the Iewes to search the Scriptures, Ioh, 5.39. because they are they which testifie of him. Ioh. 5.39. And hereby Dauid saith that hee was comforted in his troubles & euen quickned when he was dead, Psal. 119.50. Psal. 119.50.

The 3. means holy confereceThe third meanes is holy conference with our godly bre­thren; for hereby those which are falling are confirmed and the wearie handes and weake knees strengthened as Eliphas speaketh Iob. 43.4. Iob. 4.3.4. And those who are weake in faith are comforted and established with the godly instructions, profi­table exhortations, and sweete consolations of those who are more stronge; and therefore the Apostle Paul exhorts those who had attayned vnto agreat measure of faith that they ad­mitt such as were weake into their companie to be made par­takers of their Christian conferences to the ende that hereby they might be more and more strengthened and confirmed. Rom. 14.1. Rom. 14.1.

The 4. means the vse of the sacraments.The fourth meanes is the holy vse of the sacraments; for the Lord hath added them as seales to the handwriting of his couenant of grace to confirme our faith in the full assurance of his promises, and to take away all doubting. For whereas the weake conscience might make some scruple in respect that the promises of the gospell in the preaching of the word are deliuered indefinitely and after a generall manner, in the vse of the sacraments they are assured vnto them particularly and as it were by name, and that not after some obscure and hidden maner, but most familiarly by such common signes are are subiect to the senses and within the reach of the shal­lowest capacitie.

The 5. means good workes.A fift meanes to confirme our faith is to be continually conuersant in good workes, and to bring forth the fruites of holy obedience, for hereby our faith is exercised and by ex­ercise strengthened and increased; whereas contrariwise the neglect hereof doth wound the conscience and so quench the liuely heate of faith that though it bee not quite extin­guished, yet it will not sensibly be discerned. As therefore the strength of the bodie is increased by exercise and for want thereof waxeth faint and languisheth, and as the stomacke is by outward exercise of the bodie made more fitt to per­forme his dutie of concoction; so our faith being exercised in good workes is made more strong and fitt to performe his dutie in applying Christ and the sweete promises of the gospel [Page 541]vnto vs, and without this spirituall exercise it waxeth faint and the strength thereof abateth.

The 6. means feruēt prayerThe last meanes to strengthen and increase our faith is continuall and feruent prayer, for faith is not in our owne power but it is the free gift of God, as the Apostle teacheth vs, Ephe. 2.8. neither can any man come vnto our Sauiour Christ by a liuely faith except it be giuen him of the father, Ephe. 2.8. as himselfe speaketh. Ioh. 6.65. Ioh. 6.65. And therefore when wee see the small measure of our faith, we are with the apostles to pray vnto the Lord that hee will increase it. Luk. 17.5. Luk. 17.5. And when wee perceiue that it is grieuosly assaulted with doubting and infidelitie, we are in feruencie of spirit to crie out with the fa­ther of the possessed childe: Lorde I beleeue helpe my vnbeleefe. Mark. Mark. 9.24. 9.24. And then we may be assured that the Lord will heare vs and satisfie our godly desires, making vs to growe vp from faith to faith, till at length wee attaine vnto such a ful­nesse of perswasion, that wee shall bee able truely to say with the Apostle; I am perswaded that neither death nor life, nor an­gels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall bee able to seperate vs from the loue of God, which is in Christ Iesus our Lord. as it is Rom. Ro. 8.38.39. 8.38.39.

§. Sect. 3 And these are the meanes which properly tende to the strengthening and increasing of our faith, Of the means whereby we may be pre­serued from doubting and desperation. which whosoeuer carefully and conscionably vse, they shall assuredly find them effectuall for this purpose: Now wee are to speake of those meanes whereby wee may bee preserued from doubting and desperation, of which I shal not neede to speake much, seeing the most of these points are handled before.

The 1. means.The first meanes to preserue vs from desperation is to cal continually vnto our remembrance that the promisses of the gospell are generall and indefinite, excluding none how vn­worthie and sinnefull soeuer they be, if they doe not exclude themselues through their owne infidelitie; Mat. 11.28. So Mat. 11.28. our Sauiour calleth all humbled and repentant sinners without exception, saying, Come vnto me all yee that labour and are hea­uie laden and I will ease you. Ioh. 3.16. and Ioh. 3.16. God so loued the [Page 542]world that he sent his only béloued son, that as many as beleue in him should not perish but haue euerlasting life. Mat. 9.13. So Matth. 9.13. our Sauiour saith that hee came not to call the righteous but sinners to repentance; either then refuse the name of repentant sinner or acknowledge that he came to saue thee. and Ioh. 6.40. our sauiour saith that it is his fathers will who sent him that euery man who beleeueth in him should haue euerlasting l fe. Seeing there­fore God taketh no exception, nor excludeth any let vs not exclude our selues through our want of faith and infidelitie.

The 2. meansSecondly we are to consider that the Lord hath not onely propounded his gratious promises vnto vs, but also hath com­maunded vs to beleeue them. Mark. 1.15. 1. Ioh. 3.23. So Mark. 1.15. Repent and beleeue the gospell. and 1. Ioh. 3.23. This then is his commaun­dement, that wee beleeue in the name of his sonne Iesus Christ &c. now to beleeue in Christ is not onely to beleeue that he is a sa­uiour, for this euē the diuels beleeue also, but to beleeue that he is our sauiour & to rest wholy vpō him for our saluatiō, & to say with the Apostle Paul, Gal. 2.20. Gal. 2.20. I liue by the faith in the sonne of God, who hath loued me and giuen himselfe for me. And to the end that wee may be armed against doubting, and enabled to perfourme this commaundement, it hath pleased the Lord to adde vnto his word his oath, Heb. 6.18. that by two immutable things wherein it is impossible that God should lye wee should haue strong consolation, as the apostle speaketh, Heb. 6.18. Yea, he hath al­so vnto his word and handwriting annexed his Sacraments as seales, that there might be no place left for doubting. See­ing therefore the Lord hath expresly commaunded vs to be­leeue, and vsed al meanes to enable vs to perfourme his com­maundement, let vs not now dispute the question whether we are worthy to beleeue or no, or whether such grieuous sin­ners are bound to this dutie, but setting all excuses aside let vs beleeue in obedience to Gods commaundement.

The 3. means.Thirdly, we must not alwaies set before vs the innumera­ble multitude and huge waight of our sins, but withal cal to our remembrance the infinite mercies of God and merits of Christ, who hath offered vnto his father a propitiatorie sacri­fice and full satisfaction for all our sinnes, 1. Iohn. 2.2. and not for ours onely [Page 543]but for the sinnes of all the world, as the Apostle speaketh, 1. Ioh. 2.2. 1. Ioh. 2.2. Seeing therefore our debt how great soeuer it be is al­ready discharged; and our sinnes how outragious soeuer▪ they be, are fully punished long agoe in our Sauiour Christ, and seeing God himselfe who hath receiued this debt and taken this punishment, is of infinite iustice and mercy, why should we now despaire of pardon? Nay, why should wee not most certainely be assured that the roull and reckoning of our sins how long soeuer it be, is quite blotted out and cancelled, so as they shall neuer againe be laid to our charge.

§. Sect. 4 Fourthly, The 4. means to consider that despera­tion is a most haynous sin. 1. Ioh. 5.10. wee are to consider that desperation it selfe is a most hainous and outragious sinne, for it causeth men to de­nie Gods truth in his promises & to account him a liar, as the Apostle plainely speaketh, 1. Ioh. 5.10. Hee that beleeueth not God hath made him a liar, because he beleeued not the record, that God witnessed of that his Sonne, it maketh them to denie the in­finitenes of his mercies as being ouermatched with the mul­titude of their sinnes, and the sufficiencie of Christs merites, as though they were not a full satisfaction for their horrible offences: yea it maketh them to denie Gods iustice in think­ing that he will punish that sinne againe in them, which hath already beene punished in Christ, and exact that debt which he hath already discharged. Now to denie the truth, mercy, and iustice of God is to denie God himselfe, for his attributes are his essence, the truth of God is the true God, the mercy of God is the mercifull God, and the iustice of God is the iust God. So that he who despaireth falleth into the most horri­ble and capitall sinne of Atheisme euen the highest degree of wickednesse, and therefore more hainously offendeth God by this sinne alone, then by all his other sins whatsoeuer, though they appeare neuer so monstrous and abominable in his owne eies. For example the sinne of Cain in despairing of Gods mercy, was far more horrible then his mōstrous sinne which he cōmitted in murthering his owne brother: the sinne of Iu­das in despairing of Gods mercy, was without comparison greater then his sinne in betraying his Lord and maister, in a word to commit Idolatrie, blasphemy, murther, adultery, & [Page 544]such like are hainous sinnes, but vtterly to despaire of Gods mercy is greater then they all. Though then wee haue com­mitted other horrible wickednes against the Lord, yet in no case let vs despaire, for this were to adde sinne vnto sinne, and to clogg our consciences more with the last then with all the former, til with their intollerable waight they presse vs down vnto hell; you would count him worse then madd who be­ing oppressed with a heauy burthen should (in stead of vsing other meanes to ease himselfe) adde thereunto a double or treble waight, till hee were pressed downe groueling vn­to the earth; but assuredly such and greater madnesse it is when wee feele our consciences clogged with a heauy bur­then of sinne, in stead of seeking ease in comming to Christ by a liuely faith, to fall into vtter desperation and thereby to add a treble waight to the already intollerable burthen of sinne, which lieth vpon our consciences vntill they be pressed down into the torments of hell. Euery one would esteeme him a most desperate wretch, who hauing offended such a gratious Prince, as would most surely forgiue him vpon his vnfained sorrow for his fault, should in stead of humbling himselfe and asking pardon desperately refuse his Princes mercy, and with all denie his truth in his promises his mercy, iustice, and euen disauow him for being a lawfull Prince. But such and much more wickednesse doe they desperately commit who hauing offended God by their grieuous sinnes, who is so gratious & mercifull, that he would most certainely forgiue them vpon their true repentance, in stead of humbling themselues by vn­fained sorrow, doe desperately refuse to bee partakers of his mercy, and not onely so but deny the infinitenes of his mercy; iustice, truth in his promisses, and consequently his godhead and being. And therefore when (the waight of sinne pres­sing vs) Sathan perswadeth vs to despaire of mercy and for­giuenes, let vs in any case resist this tentation, and boldly say vnto the tempter; it is inough and too much that I haue of­fended my gratious God with my other sinnes, though I doe not ad thereunto this sin which is greater then all the rest, the waight of my other wickednesse is already too too heauy vpō [Page 545]my conscience, & therefore farre bee it frō me to load it with a farre more vnsupportable burthen; I haue already too much dishonoured my good God by my horrible sinnes, and there­fore I will in no case more dishonour him, now then in com­mitting all my other sinnes, by denying his mercie, iustice, truth, and euen the godhead it selfe; for what were this but being alreadie in a burning feauer to cast my selfe into the fire, or being gone ouer the shooes in the filthie puddle of sinne to plunge my selfe ouer head and eares, and euen to drowne my selfe in the bottomelesse gulfe of desperation? nay rather now I will breake of my sinnes by vnfained repentance and turne vnto the Lord whom I haue offended, assuring my selfe that his mercies are infinite, and therefore he is readie to forgiue, and the merites of Christ a full satisfaction for all my sinnes though many and hainous, and therefore in him I may bould­ly chalenge forgiuenesse as a thing of right appertayning to me.

And thus are wee to resist Sathans tentations and though wee be often foyled yet to rise againe, in no case suffring him to plucke out of our hand the shield of faith, though he hath disarmed vs of the brest-plate of righteousnesse; for if once we be depriued of this part of this spirituall armour wee shall lie open to all his blowes and thrusts, vntil we be wounded to the very death.

§. Sect. 5 But most lamentable it is to see the greeuous miserie of poore humbled sinners whereinto they are brought through the violence of Sathans tentations; Though the afflicted conscience ab­horreth other sinnes yet it easily incly­neth to despe­ration. for howsoeuer feeling the heauie waight of their other sinnes they earnestly desire to be freed frō thē, howsoeuer being tormented with the greeuous smart of their other wickednesse they hate and abhorre it, yet they easily suffer themselues to bee plunged into desperation with euery friuoulous tentation; and quietly offer their hands to be manacled, and bound in these giues of hell without re­sistance. But let all such stirre vp themselues, and gather their oppressed spirites togeather, saying to their owne consciences I hate and detest from my heart my former wickednesse, and shall I now entertaine a sinne more horrible then all the rest; [Page 546]the burthen of my other sinnes oppresse me and make me ear­nestly to desire ease, and shall I adde a loade farre more in­tollerable to my afflicted conscience? I am filled with shame and confusion because by my former sinnes I haue disho­noured my gratious God? and shal I continue more to disho­nour him by doubting of and denying his mercy, iustice, and truth in his promises? I haue heretofore with Iudas be­trayed my Sauiour Christ vnto the death, yea and with my sinnes I haue whipped, mocked, and crucified him, and now hee hauing made full satisfaction for my sinnes, and called me vnto him that he may ease me of this intollerable burchen, should I with Iudas refuse to come desperately cast of al hope of mercie and become mine owne hangman? be it farre from mee, nay as I hate all other sinne so let me hate this aboue all the rest, as being more hainous then al the rest; as I desire to be eased and freed from the heauie burthen of other my wicked­nesse, so I will with all my power resist Sathan when he seeketh to loade me with this loade of desperation as being farre more intollerable; heretofore I haue dishonoured God by my sins, but now I will giue him glorie in beleeuing and acknowledg­ing his infinite mercie, goodnesse, iustice, and truth in his pro­mises; and seeing by my sinnes I haue crucified the Lorde of life, I will not ad hereunto this outragious wickednesse, to trā ­ple his pretious bloud vnder my filthie feete as a thing vnholy and of no worth, neither will I through my vnbeleefe make it to be spilt in vaine; but now with all care and conscience I will gather it vp as a most precious balme, and with the hand of faith apply it to those greisly gashes, and deepe woundes which sinne hath made in my soule and conscience, and with this spirituall lauer I will washe my poluted soule till it bee throughly purged from all vncleanesse. And seeing I haue de­priued my soule of that inherent righteousnesse wherewith it was indued by creation, now I will apply thereunto a farre more excellent righteousnesse by the hand of faith, euen the righteousnesse of Iesus Christ God and man, wherewith being adorned I may boldly offer my selfe into the presence of my heauēly father & receiue the blessing of euerlasting happines.

§. Sect. 6 Lastly we are to consider that as desperation is a sinne in it owne nature most grieuous, That despe­ration is a sin most perniti­ous. so also it is vnto our selues most pernitious, for whereas other sinnes make vs worthy of the torments of hell and eternall condemnation, this as it aboue al the rest intitleth vs vnto the right of this hellish inheritance, so also it entreth vs into the most certaine and present posses­sion thereof euen whilest we liue vpon the earth. For what are the torments of a despairing conscience but the flashings of hell fire? and what are their blasphemies which they vtter against God, and their impatient cursinges of their accursed selues, but the yelling cries of damned soules? And therefore if we would not cast our selues into the iawes of hell, if wee would not whilest we liue beginne to die an euerlasting death, let vs in no case suffer our selues to bee plunged with the vio­lence of Sathans tentations into this bottomelesse pitt of vtter desperation.

§. Sect. 7 Yea will the afflicted soule say but how should I auoyde it, That wee must hope a­gainst hope & beleeue a­gainst beliefe seeing I am forcibly pressed into it with the intollerable waight of my sinnes, and with the sense and apprehention of Gods fearefull wrath and displeasure, feeling no comfort nor assurance that euer I shall receiue pardon? to which I an­swere that yet in no case they are to despaire, but to hope a­gainst hope, and to beleeue against beliefe, and as it were from the bottome of hell to cast vp the eye of faith into heauen, lay­ing hold of Gods mercies, and Christs merites; knowing that faith is of things not seene neither with the bodely eye, nor with the eye of reason, and that the Lord seemeth often to hate those whome in truth hee dearely loueth. For so long as wee beleeue Gods promises and haue some hope that our sinnes are eyther pardoned or at least pardonable there is certaine comfort; but when as all hope is cast of and that we reiect all Gods promises through vnbeliefe and fall into vtter desperation, there nothing remaineth but most cer­taine destruction; when sinne lieth vpon vs, it no question exceedingly vexeth vs with the torments of conscience, but if we despaire we presently in stead of obtaining ease cast our selues into the torments of hell; the panges of conscience cau­sed [Page 548]by the sense of the heauy burthen of sinne, are a good meanes to bring vs to Christ, that we may be eased of this bur­then; but despaire stayeth vs in the midway, and vtterly de­barreth vs from euer being partakers of Christ or any of his benefits. And therefore though the burthen of sinne be ne­uer so irkesome and grieuous, yet let vs be contented to beare it till we come vnto Christ for ease, let vs beware in any case that we doe not faint through impatiencie and want of hope and so fall into desperation, for so shall wee but increase the waight of our sinnes in exceeding measure, which already we thinke an intollerable burthen, and consequently our horrour of conscience; so shall we bring our selues from a doubtfull or rather hopeful state, to most certaine and present destruction, so shall wee change our temporarie griefe for that which is euerlasting, and the terrours of conscience for the torments of hell; so shall that which wee most feare and flee, presently ouertake and ouerwhelme vs; for whilest in an horrible ma­ner we feare the paines of hell, we cast our selues into them by falling into vtter desperation; as if a man for feare of death should cut his owne throate, or for feare of hanging should drinke some deadly poyson, whereby they are presently tor­mented with that which they fearefully abhorred, and choose rather to bee oppressed with the euill they feared, then any longer to indure the feare it selfe. Which howsoeuer it may carry some shew of reason in vndergoing a momentany and temporarie death, wherein oftentimes the feare is more in­tollerable then the paine feared; yet it is extreame madnesse to plunge a mans selfe body and soule into the eternall tor­ments of hell, rather then for a time to indure the horrour thereof, seeing this horrour and feare is but a small fleabiting in respect of those hellish punishments, and as it were but a smoke of that eternall fire.

CHAP. XLVI. Sathans tentations concerning smalnesse, and weaknesse of faith answered.

§. Sect. 1 ANd so much for answering those tētations, There is no such perfect faith, which is not assaul­ted with doubting. wher­by Sathan laboureth to perswade the afflicted Christians that they haue no faith, wherewith if he cannot preuaile, in the next place hee will tell them that their faith is so small if it be any at all, so ouerwhel­med with doubting, so vnfruitfull, and so mixt with imper­fections, that it will 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 shalbe 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 shalbe saued, Ioh. 3.18. in [Page 550]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, [Page 551]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 we attaine vnto fulnesse of [Page 552]perswasion, That we must not content our selues with a small measure of faith Otherwise we shall make it manifest that we de­ceiue our selues with a shew and shadow of faith, and that as yet we haue no true faith indeede, which as it resembleth the graine of mustard seed in respect of the smalnes at the begin­ning thereof, so also in the growth & increase, & therefore if euer we would attaine vnto peace of conscience, and assurance that wee are indued with a true and liuely faith, we must ear­nestly labour in the vse of those meanes ordayned of God for the increase of faith, and feruently pray vnto God that he will not onely sowe the seede of faith in our harts, but also that he will so water it with the dew of his grace and holy spirite that it may grow from a small seede to a greate tree, and that he will neuer cease blowing this smoking flaxe with the breath of the same his holy spirit, till it increase from a little sparke to a mightie flame, whereby our hartes being warmed with true comfort, may with feruent zeale seeke to glorifie his holy name by our christian and holy conuersation.

§ Sect. 4 Secondly we are to know that how weak & smal soeuer our faith be so it be true the Lord wil not reiect it, That the least faith is ac­ceptable to God. Mat. 12.20. nor vs in regard of it, for he wil not breake the bruised reed nor quench the smoking flax till he bring forth iudgment vnto victorie, as himselfe hath spoken. Mat. 12.20. He wil not contemne the least measure of his own grace which he hath bestowed vpon vs; for though it be in neuer so small a quantitie yet if it be true it is his owne gift, and his gifts are without repentance, neither doth he euer contemne that which himselfe hath giuen, nor take it away after it is once bestowed; nay rather to him that hath shall bee giuen vntill hee haue abundance, Mat. 25.29. he that hath receiued 5. talents shall receaue 5. more, yea and hee that hath but one if hee doe not hide it, but vse it to his maisters glorie shall be accep­ted and haue his talent doubled. We reade in the scriptures that Christ reproued some for their small faith, but yet we ne­uer read nor heard that he reiected and cast of any, though their faith were neuer so weake if it were true, no not him who cried out in the sense of his owne weaknesse; Lorde I beleeue, helpe thou my vnbeliefe. Mar. 9.24. And therefore if with him wee find a true faith in vs, at least in some measure, and though it be ex­ceedingly [Page 553]mingled with doubting and assaulted with infideli­tie, yet if wee can with this man earnestly pray the Lorde to helpe our vnbeliefe, and with the Apostles hartily crie out: O Lord increase my faith, the Lord will accept of our hartie desire, and graunt our request which is made by his owne spi­rite in vs, and that according vnto his owne wil.

§ Sect. 5 Thirdly we must vnderstand that faith doth not iustifie and saue vs by it selfe as it is a vertue or facultie of the mind and hart, or in respect of it owne excellencie, quantitie, That faith doth not iustifie vs as it is a worke or facultie in vs, but as an instrument which appli­eth Christ vnto vs. and worthinesse, (for what were this but to embrace againe the doctrine of the papists which we haue reiected, and to seeke for iustification in our selues, and for our owne merites and worthinesse?) but as an instrument whereby we lay hold of, and apply vnto our selues Christ Iesus with his righteousnesse and merites, by which onely wee appeare iust before God; now a weake faith as truly though not so powerfully doth ap­prehend and apply Christ Iesus and all his merites and obedi­ence as a stronger faith, euen as a small and weake hand if it be able to reach vp the meate to the mouth, doth as well per­forme its dutie for the nourishment of the body as one of grea­ter strength; because it is not the strength of the hand but the goodnesse of the meate which nourisheth the bodie: So a weake faith laying hould of Christ and applying him and his benefites, to the beleeuer, is sufficient to nourish him to euer­lasting life as well as a stronger, because it is not the worthi­nes or excellencie of the instrument, but of Christ which it ap­prehendeth that is effectual for our iustification & eternal sal­uatiō. So in like maner as a smal & weak hād is able to receiue an almes as a stronger and greater, and as a little eye doth see the whole body of sunne, or some great mountaine as well as a bigger: so our faith though weake and small, doth appre­hend Christ as truely and effectually for the saluation of the beleeuer, as the greatest and most strong, our Sauiour Christ compareth himselfe to the brasen Serpent, and the beleeuing Christian stong with the stinge of sin to the Israelites which did behold it to the end they might be cured: Ioh. 3.14. now we know that all of them were not a like sharpe sighted, but some were [Page 554]poreblind, some bleare eyed, some sawe it but exceeding weakely and dimly, but yet notwithstanding as many as loo­ked on it were cured and healed, though they were neuer so weake sighted; so whosoeuer being stong with sinne do looke vpon Christ with the eye of faith, resting vpon him alone for their saluation, though they bee neuer so weake sighted, yet they shalbe restored to health and be eternally saued, because it is not in their sight but in the obiect thereof Christ Iesus to iustifie before God, and to purchase for them eternall salua­tion.

CHAP. XLVII. Other tentations concerning faith answered.

§. Sect. 1 ANd thus may we answere Sathans tentations, Sathans ten­tation con­cerning the certainty and constancie of faith answe­ved. which hee groundeth vpon the small quantitie and weakenesse of our faith: besides which he suggesteth diuers others, as first that true iusti­fying faith is a firme, certaine and constant per­swasion, whereas ours if wee haue any at all is weake and fee­ble, instable, inconstant and wauering, and that it is not onely continually assaulted but also often foiled and ouercome with doubting and infidelitie, and therefore that it is but a shadow of faith, and not true faith indeed. The which tentation wee may easily answere if wee but remember that which already hath beene deliuered; namely that the best cannot attaine in this life vnto such perfection of faith as is quite freed from all infirmities and corruption, that there is diuers degrees of true iustifying faith, some weaker, some stronger, some in greater, and some in smaller quantitie, some like smooking flaxe, and a graine of mustard seed, & some like a bright burning flame which giueth light, and the liuely heat of true comfort to those who are indued therewith, and of as high growth as the greatest tree in the garden, and 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 [Page 555]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 groū ­ded 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 [Page 556]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 [Page 557]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 God in Iesus Christ, so he hath not left out the little & weak [Page 558]saith of Thomas who would not beleeue further then hee sawe and felt. Yea the Lord in his word hath reuealed vnto vs the diuers degrees of faith in the same men in respect of diuers times; That the scriptures set forth vnto vs the diuers degrees of faith in the same beleeuer at one time like a graine of mustard seede, at another time like a great tree, at one time like a little smoke, and soone after bursting out into a great flame, now like a weake reed wauering and declyning with the smallest blast of any tryall, and within a while like an immoueable rocke which beateth backe huge billowes and euen a whole sea of violent tentations; in a word it setteth out to our vew as it were por­trayed in a fresh and liue picture the diuers ages of a christian as he is in his conception and preparation to grace, and as he is in his new birth and first conuersion, as he is a babe, and as he groweth from his infancie to greater age and strength, till hee come to ripe yeares and to be a strong man in Christ. Be­sides it sheweth vnto vs his diuers relapses through sinne the sicknesse of the soule, and how oftentimes the spiritual growth is hindred, and the strength of Gods graces abated and much weakned by the cotidian ague of our corruptions and Sathans tentations, and also after these fitts bee driuen away by vertue of Gods spirit, how we receiue a greater increase of grace and measure of strength, whereby we grow more in christianitie and godlinesse in a yeere then we did in two before. All which is set downe to this end that we should not make our infancie our [...] and full growth, but labour to increase in grace till we become of babes strong men in Christ; as also that find­ing our selues as weake as little infants wee bee not vtterly discouraged, for if we sucke the brests of our spirituall mother the true church, and receiue from her the milke and stronger meate of the word and sacraments, wee shall assuredly growe vp from grace to grace, and strength to strength, till of babes wee become strong men in Iesus Christ, and that though wee haue many great sickness of the soule, and relapses into sinne whereby our spirituall growth for a time is hindred, and our strength in Gods graces much abated, yet if we often feed vpon the comfortable foode of Gods worde and vse this spiri­tuall physick prescribed by God himselfe we shall not only a­gaine [Page 559]recouer our former strength and health, but also find a great increase of Gods graces in vs.

§. Sect. 3 Lastly, Sathan will suggest that though our faith be true, That Sathan cannot pre­uaile against the weakest faith. yet it is so exceeding small and weake, that with the violence of his tētations and huge masse of our own corruptions it will easily be ouerthrown and turned into infidelitie. To which we are to answere, that though hereby our faith may be shrewdly shaken yet it can neuer be ouerturned, though it may be coue­red with the ashes of our corruptions, yet it can neuer be vt­terly quenched; though through our gretuous foyles and falls in the cōbate of tentations, it may be as it were brought into a traunce, so as we cannot sensibly discerne any action, motion or life of faith, yet the habite and grace it selfe, after it is once giuen of God is neuer taken away, neither is it possible that it should be quite destroied by all the power of hell.

And this may appeare by diuers reasons; first because faith is not of our selues but the free gift of God, as it is Ephe. 2.8. Eph. 2.8. And whatsoeuer sanctifyng and sauing grace the Lord giueth that he neuer taketh vtterly away; for the gifts and calling of God are without repentance, as the Apostle speaketh. Rom. 11.29. Rom. 11.29.

Secondly, whosoeuer truely beleeueth, he is truely knit and vnited vnto the body of Christ and is made partaker of his holy spirit which as it begetteth and beginneth all the sancti­fying and sauing graces in vs, so also it nourisheth, strengthe­neth and confirmeth them so as they can neuer vtterly faile, for whatsoeuer good worke he beginneth that will hee also perfect and accomplish. Phil. 1.26. Phil. 1.6.

Thirdly, whosoeuer truely beleeueth he is truely iustified, and whosoeuer is iustified is elected called and shalbe glorifi­ed, for these inseparably goe together. Rom. 8.30. Rom. 8.30. and conse­quently he that hath true faith whereby he is iustified cannot fall away, seeing his iustification is as certaine as the eternall decree of Gods election.

§. Sect. 4 Lastly, That God both can and will vphould the weakest beleeuer. God both can and will strengthen and confirme all those who are weake in faith, till they attaine vnto the end of their faith euen the saluation of their soules, and therefore it is impossible that they which once truely beleeue should fall a­way [Page 560]and be cōdemned. Concerning Gods power no man can make any question seeing it is omnipotent and almighty, and for his will he hath fully reuealed it both by his word and workes, namely that he will not take away that grace which he hath once giuen, but rather increase it till it bee perfected and accomplished. Esa. 66.13. Gods loue compared to the loue of a tēder mother. For the first the Lord saith that hee will comfort his Church and people, as the woman comforteth her child, Esa. 66.13. now wee know that the mother doth not a­bandon her child, nor depriue him of that comfort which she can giue him because he is sicke and weake, but rather the sic­ker and weaker he is, the more is her care and diligence in re­leiuing him in his distresse; when hee is not able to disgest strong meate she prouideth for him cōfortable foode of light disgestion, when he is so weake that he cannot goe she carieth him in her armes or otherwise supporteth him, when he is so sicke that he faleth downe to the ground in a swoune, shee rayseth him vp & neuer resteth till shee hath recouered life in him, is this loue in a naturall mother? then surely much more shall we finde in our heauenly father, Esa. 49.15. for though a mother may forget the fruit of her womb, yet wil the Lord neuer forget vs, as he hath promised. Esa. 49.15. And therefore the greater our weakenesse is in grace, and the more greiuous our sicknesse is through sinne, and the noisome humors of our corruptions the more carefully will hee watch ouer vs, with the eye of his prouidence, and support vs with his almighty power in our greatest weakenesse, the more tenderly will he pitie vs, and in louing compassion will prouide for vs, such comfortable food as wilbe fit to nourish vs and repaire our decaied strength, when we cannot goe he will with his almighty hand vphould vs, and when we fall into a dead traunce he will not rest till he hath againe reuiued and quickened vs with his holy spirite. Moreouer our Sauiour hath saide, Math. 12.20 that hee will not breake the bruised reed nor quench the smoking flaxe. Matth. 12.20. but he will support our weakenesse with his almighty power, so that though with the reed we be borne downe to the ground, with the boysterous blastes of Sathans tentations, yet we shal­be raised vp againe, Psal. 37.24. according to that Psal. 37.24. Though hee [Page 561]fall he shall not be cast off, for the Lord putteth vnder his hand, and he will blow vpon vs with the breath of his holy spirit, till he turne our small smoke to a great flame which shall neuer bee quenched by all the malice of our spirituall enemies. So Matth. 13.12. our Sauiour Christ hath promissed, Math. 13.12 that whoso­euer hath, to him it shal be giuen and he shall haue aboundance. Neither doth he limit or define any quantitie lesse or more but indefinitely promisseth aboundant increase euen vnto the least, so farre is he from taking away that which he hath once bestowed. And whereas wee through our weakenesse and frailenesse are easily cast downe and fall away, and therefore haue good cause if we should onely looke vpon our infirmi­ties to doubt and despaire of perseuerance, yet in respect of Gods omnipotent power, watchfull prouidence, and pro­missed assistance wee may confirme our selues in faith, hope, and certaine assurance of continuing vnto the end; for the Lord vpholdeth all that are falling, and lifteth vp those who are already downe, as the Psalmist speaketh, Psal. 145.14. Psal. 145.14 the power of God is manifested in our weakenesse, 2. Cor. 12.9. his riches in our beggerlinesse, his mercy and goodnesse in our frailenesse, and manifold corruptions, and with his holy spirit hee hel­peth our infirmities, as it is Rom. 8.26. Ro. 8.26. Wee haue not an high priest which cannot bee touched with the feeling of our infirmities, but was in all things tempted in like sort yet without sinne▪ and ther­fore he is able sufficiently to haue compassion on them that are igno­rant and out of the way, because that hee also was compassed with our infirmities, and the apostle reasoneth. Heb. 4.15. & 5.2. Heb. 4.15. and 5.2

§. Sect. 5 Secondly it appeareth manifestly by Gods workes, The formen point illu­strated by examples. ad­ministration, and practise, that he wil not depriue any of that sanctifying grace which he hath once bestowed, though the measure thereof be neuer so small; neither can we obserue ei­ther by our reading the whole booke of God or by our owne experience that any man hauing receiued the least graine of true faith hath vtterly beene depriued of it, and reiected of God. Euen the disciples themselues when they were reproo­ued for their little faith, were by him strengthened and confir­med, so that all the power of hell could not preuaile against it, [Page 562]and though Sathan indeauoured to sift them as wheate, yet Christs intercession was more mightie to defend them, then the diuell to destroye them, and his intercession a stronger propp to vphould them, then the waight of Sathans tentations to ouerthrow and bring them to ruine; so he who cryed out I beleeue Lord helpe thou my vnbeliefe, though his faith was weak yet it perished not, but rather receiued a greater increase. Yea he reiected not Thomas in his wilfull doubting and obsti­nate incredulitie, but offered all occasions of confirming his weake faith, and neuer ceased till hee had fully assured him of his resurrection. In a word all the saintes of God at one time or other haue had experience of this mercy, power, and good­nesse of God in supporting their weaknesse, vphoulding them in their great infirmities, and in raysing them when they were fallen to the ground; and to this end our Sauiour was annoin­ted by Gods spirite vnto the office of his mediation, that hee should preach the gospell vnto the poore, heale the broken harted, that he should preach deliuerance vnto captiues, and recouerie of sight to the blind, and set at libertie them that are brused. Luk. 4.18. Luk. 4.18. To this ende hee had familiar society with the fraile and weake, with those who had little faith, that he might increase it, and no faith, that he might begett it, with publicanes and sinners and men full of infirmities; to this purpose he calleth such as thirst and hunger feeling their owne emptinesse of grace, and earnestly desiring to bee filled and satisfied, and such also as labour and are heauie laden with the vnsupporta­ble waight of their corruptions promising that hee will ease them, lastly to this end he hath ordayned the ministerie of the worde and administration of the sacraments, not only to be­get faith where it is not, but to nourish and increase it where it is weake and feeble, and therefore though our faith be neuer so weake and small let not Sathan perswade vs that therefore it shall bee ouerthrowne and turned into infidelitie, for the Lord hath assured vs both by his gratious promises in his word and also by the performance thereof in his works from the be­ginning to this day, that where hee hath giuen the least measure of faith or any other sanctifying grace, there he will [Page 563]also increase, strengthen, and confirme it, and where he hath begunne any good worke there hee will finish and perfect it, notwithstanding our fraile weaknesse, and the forcible vio­lence of all our spirituall enemies.

CHAP. XLVIII. Of our iustification.

ANd so much concerning those tentations of Sathan which he suggesteth to the end that hee may frust­rate our effectuall calling. §. Sect. 1 Of the effi­cient cause of our iustifica­tion. Rom. 8.30. The next subordinate cause and means of our saluation is our iustificati­on, for whomsoeuer the Lord effectually calleth those also he iusti­fieth. as it is Rom. 8.30. In speaking whereof I will first shew what it is, and afterwards answere such tentations of Sathan as he suggesteth into our mindes, to the end that hee may in­fringe the doctrine of iustification, and make it vaine and vn­profitable vnto vs.

For the first. Iustification is an action orworke of the whole trinitie the father, sonne, and holy ghost, whereby God gra­tiously and freely imputing vnto euery faithfull man the righ­teousnesse and obedience of Christ the mediatour doth accept of him and pronounce him to be iust and righteous, for the glorie of his name and saluation of the beleeuer.

The efficiēt cause of our iustificatiō is God alone as appeareth by manifest testimonies. Esa. 43.25. I, Esa. 43.25. Ezec. 16.8. euen I am he that putteth away thine iniquities for my owne sake and will not remember thy sinnes. So Ezech. 16.8. The Lord thus speaketh to his church and people; I spread my skirts ouer thee and couered thy filthi­nesse. 9. Then I washed thee with water, yea I washed away thy bloud from thee and annointed thee with oyle. 10. Rom. 4.5. and 8.33. Psal. 51.4. I clothed thee with broydred worke &c. whereby he signifieth that he purged it with the bloud of Christ from all sinne, and adorned it with the rich robe of his righteousnesse. The Apostle likewise saith that it is God who iustifieth him who in himselfe was vngod­ly. Rom. 4.5. and 8.33. It is God who iustifieth, who shall con­demne? The reason hereof is manifest because it is the Lord a­gainst whom we haue sinned, as Dauid speaketh Psal. 51.4. And he alone is our supreame iudge who hath authoritie to [Page 564]absolue or condemne vs, and therefore he onely can giue vnto vs the pardon and remission of our sinnes and accept of vs as iust and righteous.

And this worke is not peculiar vnto any one person, but is commune to the whole trinitie. For God the father being fully satisfied by the full satisfaction, righteousnesse, and obe­dience of Christ the sonne, applied vnto vs by the holy spirit, doth pardon and forgiue vs all our sinnes, and pronounceth and accepteth of vs as innocent, and indued with perfect righteousnesse.

The motiue or impulsiue cause, which moued the Lorde thus to iustifie vs, was not any thinge in vs or out of him selfe; but of his meere mercy, and free good will wherewith hee hath loued vs from the beginning, as it manifestly appeareth Rom. 3.24. Rom. 3.24. Where the Apostle sayth that we are iustified free­ly by his grace, through the redemption that is in Christ Iesus. and Tit. 3.5.7. Tit. 3.5.7. Not by the workes of righteousnesse which we had done, but according to his mercie he saued vs, by the washing of the new birth and renewing of the holy ghost. 7. That being iustified by his grace, we should bee made heyres according to the hope of eternal life.

The instrumentall causes are of two sorts: first on Gods part the word and the sacraments, whereby the Lord offreth, conuaigheth, sealeth, and assureth vnto vs his mercie & grace, Christ Iesus with his merites, righteousnesse, and obedience, the remission of our sinnes, and euerlasting life.

Secondly on our part a true and liuely faith, whereby wee receiue and apply vnto our selues the mercy of God, Christ Ie­sus & all his benefits, resting vpon him alone for our saluation.

§. Sect. 2 The materiall cause of our iustification is the actiue and passiue righteousnesse and obedience of Iesus Christ, The material cause. his in­haerent holinesse, his fulfilling of the law, his death, sacrifice, and full satisfaction. So that we are not iustified by the essen­tiall righteousnesse of the godhead, nor by our owne workes ioyned with Christs merites, nor by any inhaerent righteous­nes infused of God through the merites of Christ; or by any o­ther thing in our selues or any other meere creature, but by the alone righteousnesse of our mediatour Iesus Christ God [Page 565]and man, which is out of our selues and in Christ as the pro­per subiect thereof, and not belonging to vs till by the spirite of God and a liuely faith it be applyed vnto vs and so becom­meth ours.

Of the for­mall cause.The formall cause of our iustification is a reciprocall im­putation or transmutation of the sinnes of the beleeuer vnto Christ and of his righteousnesse vnto the beleeuer: whereby it commeth to passe that the faithfull man hath not his sinnes imputed vnto him, nor the punishment due vnto them inflicted on him, because Christ hath taken vpon him the guilt and punishment, and by making ful satisfaction vnto his fa­thers iustice, hath obtayned the pardon and remission of al his sinnes. And also is clothed with the glorious robe of Christ Iesus righteousnesse, and so appearing before God both free from all sinne and indued with perfect righteousnesse hee is iustified, reconciled, and eternally saued. And of this imputed righteousnes the apostle speaketh, Rom. 4.5. Rom. 4.5. But to him that worketh not, but beleeueth in him that iustifieth the vngodly, his faith is counted for righteousnesse. 6. Euen as Dauid declareth the blessednesse of the man vnto whom God imputeth righteousnesse without workes, saying. 7. Blessed are they whose iniquities are forgiuen, and whose sinnes are couered. 8. blessed is the man vnto whom the Lord imputeth not sinne. and 2. Cor. 5.19. 2. Cor. 5.19. For God was in Christ and reconciled the world vnto himselfe, not imputing their sinnes vnto them &c. 21. For hee hath made him to bee sinne for vs which knewe no sinne that wee should be made the righ­teousnesse of God in him. And the Apostle affirmeth 1. Cor. 1.30. That Iesus Christ is made vnto vs of God, wisdome, 1. Cor. 1.30. righteousnesse, sanctification and redemption. So that now Christs righteousnesse is our righteousnesse, his obedience our obedience, his merits our merites, as certainely, perfectly and effectually, euen as if we our selues had bene most inno­cent fulfilled the law, or made full satisfaction to Gods iu­stice. By which it appeareth that in respect of our selues wee are iustified freely of Gods meere mercy & grace, without any respect of our owne righteousnes or worthinesse; but yet through Christ and for his righteousnesse and obedience im­puted [Page 566]puted to vs, Rom. 3.23.24. both which are signified by the Apostle Rom. 3.23.24. where he said that all in themselues are wretched sin­ners without difference, and thereby are depriued of the glo­ry of Gods kingdome, 24. and are iustified freely of his grace, through the redemption which is in Christ Iesus.

§. Sect. 3 The finall cause.The finall cause of our instification is two fold, the chiefe and principall is the glory of God, for hereby the Lord hath most notably manifested his infinite iustice and mercy, his iustice in that he would rather punish our sinnes in his onely begotten Sonne, then he would suffer them to goe vnpuni­shed; his mercy in that for our sakes hee spared not his best beloued Sonne, but gaue him to suffer death, yea the death of the crosse, that by his one oblation he might make full satis­faction for our sinnes, and purchase for vs euerlasting life; and also in that he vouchsafeth vnto vs the outward means of his word and Sacraments, and the inward assistance of his holy spirit, whereby wee are vnited vnto Christ and haue a liuely faith begotten in vs, which apprehending Christ his righteous­nesse and merits wee are iustified, sanctified, and eternally sa­ued. And this end is signified by the Apostle Rom. 3.24.25. where hee saith that God hath iustified vs freely by his grace, Rom 3.24. & 5.21. through the redemption which is in Christ Iesus, to declare his righteousnesse by the forgiuenesse of sinnes and might shew himselfe iust by iustifying him who is of the faith of Iesus. And cap. 5.21. he saith, that as vnder the law sinne had raigned vnto death, so now grace raigneth by righteousnesse vnto eternall life through Iesus Christ our Lord. Ephe. 2.5.6.7. So Eph. 2.5.6.7. hee affirmeth that God hath quickned vs in Christ who were dead in our sins & hath ray­sed vs vp in him; that hee might shew in the ages to come the exceeding riches of his grace through his kindnesse towards vs in Christ Iesus.

The inferiour and subordinate end is that our saluation may hereby be firmely assured vnto vs, for now our saluation is not in vs but in the hands of God, and it is grounded not on our owne workes and worthinesse, but vpon the righte­ousnesse and obedience of Iesus Christ, which is a most cer­taine and firme foundation which will neuer faile vs. And this [Page 567]the Apostle sheweth Rom. 4.16. whereas hee saith, Rom. 4.16. that the coucnant of grace whereby wee are assured of euerlasting sal­uation is made by faith, that it might come by grace, and the pro­misse might be sure to all the seed.

§. Sect. 4 Of the parts of our iustifi­cation.The parts of our iustification are two, the remission of our sinnes, and the imputation of Christs righteousnesse, for as in euery naturall man there is the corruption, guilt, and punish­ment of sinne, and the absence or priuation of holinesse and righteousnesse, so in Christ we haue a remedy for both: for the first by his passion and suffering: for the other by his actual o­bediēce and perfect fulfilling of the law. And this is manifest Rom. 4.6.7. where the Apostle distinctly maketh mention, Rom. 4.6.7. of the righteousnesse of Iesus Christ imputed without workes, and of the forgiuenesse, couering and not imputing of sinne. That Christs actuall obe­dience, wher­by he fulfil­led the law is imputed vn­ted vnto vs. Neither was it sufficient for the obtaining of euerlasting life and happinesse, that our mediatour should by his death make full satisfaction for our sinnes, both of commission and also omission, but also that he should cloth vs with his actiue obe­dience, whereby we might appeare perfectly righteous before God.

The truth hereof may further appeare, if we consider first that our Sauiour Christ was not bound to fulfill the law for himselfe, because hee was from the first moment of his con­ception assumed into the hypostaticall and personall vnion with the second person in Trinitie, and consequently was not onely man but God also, and therefore not bound to any law, neither needing any legall righteousnesse being already in­dued with a farre more excellent righteousnesse euen the righteousnesse of God. So that either our Sauiour perfour­med obedience to the law to no purpose, or els to this end that he might impute it vnto vs, and thereby indue vs with such a most perfect and euerlasting righteousnesse as might giue vnto vs the right of eternall life.

Secondly, if onely our sinnes were pardoned and wee not not made partakers of Christs actiue righteousnesse, our im­puted righteousnesse should not excell the righteousnesse of Adam before his fall, for he neither cōmitted sinne of omis­sion [Page 568]nor commission till he transgressed Gods commaunde­ment in eating of the forbidden fruit; but we are made parta­kers of a more excellent righteousnesse by faith, then we lost in Adam, euen the righteousnesse of God by the faith of Iesus Christ, Rom. 3.22. as the Apostle speaketh Rom. 3.22. which consisteth not onely in the absence of euill and sinne, but in the prefence also of actuall holinesse and righteousnesse.

Thirdly and lastly (because it is my purpose onely to touch this point by the way as not so properly belonging to this treatise) wee are vnited vnto Christ Iesus, and he is become our head and we his members, by reason of which vnion as he communicateth himselfe vnto vs, so also that which belon­geth vnto him as he is our mediatour, and consequently not onely his passiue obedience whereby he hath made full satis­faction for our sinnes, but also his actuall righteousnesse whereby he perfectly fulfilled the law.

And thus it appeareth that our iustification consisteth of two parts, the first the remission of our sinnes for the full sa­tisfaction of Christ by his death and sufferings, the other the imputation of his habituall and actiue righteousnesse.

The remission of sinnes is the first part of iustification, whereby God forgiueth for the death and full satisfaction of Christ, all our sinne both originall and actuall both in respect of the guilt and punishment, so as they shall neuer be imputed to our condemnation, neither in this life nor in the life to come. Psal. 32.1 And of this the psalmist speaketh, Psal. 32.1. Blessed is the man whose wickednesse is forgiuen, and whose sinne is couered. 2. Blessed is the man vnto whom the Lorde imputeth not iniquitie. So the Apostle saith that God was in Christ, and reconciled the world to himselfe not imputing their sinnes vnto them. 2. Cor. 5.19. 2. Cor. 5.19.

The imputation of Christs righteousnesse is the other part of our iustification, whereby God imputeth vnto euery belee­uer the righteousnesse of the mediatour Iesus Christ as if it were properly their owne and perfourmed by them, that be­ing clothed therewith they may bee perfectly righteous in Gods sight, and so obtaine the right vnto euerlasting life and [Page 569]happines. And of this the apostle speaketh, Rom. 4.6. Rom. 4.6. Euen as (saith hee) Dauid declareth the blessednesse of the man vnto whom God imputeth righteousnesse without workes. Rom. 9.30. and Rom. 9.30. The Gentiles which followed not righteousnesse haue at­tayned vnto righteousnesse, euen the righteousnesse which is of faith. So Phil. 3.8.9. Phil. 3.8.9. The Apostle saith that hee accounted all things losse and iudge them to bee dunge, that hee might winne Christ, and might be found in him not hauing his one righ­teousnesse which is of the law, but that which is of the faith of Christ, euen the righteousnesse which is of God through faith. Ier. 23.6.

Now this righteousnesse of Christ is twofold, his habituall and inhaerent holinesse and innocencie, whereby he was free from all corruption and sinne both originall and actuall; and indued with all holinesse and puritie of nature, from the first moment of his conception. And of this the Apostle speaketh. 2, Cor. 5.21. He that knew no sinne, was made sinne for vs. 2. Cor. 5.21. 1. Pet. 2.22. Heb. 4.15. and 1. Pet. 2.22. Who did no sinne neither was there any guile found in his mouth. So Heb. 4.15. He is said to be without sinne. And 1. Pet. 1.19. 1. Pet. 1.19. Ioh. 8.46. Hee is called the lambe vndefiled and without spot. And himselfe challengeth the Iewes Ioh. 8.46. Which of you can rebuke me of sinne. And this holinesse being imputed vnto vs, is opposed to our originall sinne and naturall corrup­tion. The other is his actuall righteousnesse, whereby he per­fourmed perfect obedience vnto the law in all his thoughts, words, and deeds, through the whole course of his life. And this being imputed vnto vs, and becomming ours by reason of that vnion which is betweene Christ and vs, is opposed vn­to our actuall transgression, whereby wee haue broken the whole law of God both in omitting the duties which are commaunded, and in committing the vices and sinnes which are forbidden.

The persons who are thus iustified are all the faithful, and they onely who doe apply the righteousnesse of Iesus Christ vnto themselues by a true and liuely faith. And thus the Apo­stle doth limmitt and restraine it. Rom. 3.21.22. Rom. 3.21.22. and 4.5. Where hee saith that the righteousnesse of God is made manifest without the the law; to wit, the righteousnesse of God by the faith of Iesus Christ, [Page 570]vnto all and vpon all that beleeue. and 4.5. To him that worketh not but beleeueth in him that iustifieth the vngodly, his faith is coun­ted for righteousnesse. And our Sauiour hath promised, that whosoeuer beleeueth in him shall not come into iudgment, but hath passed from death to life. Ioh. 4.24. Ioh. 5 24.

The time when we are thus iustified is first in this life as soone as true faith is begot in vs by the ministery of the word, whereby we particularly apply vnto our selues Christ Iesus and all his benefites, resting and relying vpon him alone for our iustification and saluation; the which shall bee fully per­fected at the day of iudgment, when as our Sauiour Christ shall pronounce the sentence of absolution saying Come yee blessed of my father, take the inheritance of the kingdome prepared for you from the foundation of the world. Mat. 25.34. Mat. 25.34.

CHAP. XLIX. That we are not iustified by our workes and merites.

§. Sect. 1 ANd so much breefely of the doctrine of Iustifi­cation. Sathans ten­tations con­cerning iusti­ficatiō of two sorts. Now we are to speake of and to an­swere such tentations as are suggested by our spirituall enemie, to the end that hee may per­swade vs that wee are notiustified, or that hee may moue vs to seeke for iustification where it is not to bee had, and so in the meane time neglect it where only it is to be found, and the alone meanes whereby it is to bee inioyed. In speaking whereof I shall not need to handle things so largly as those points which went before, partly because our iustifi­cation doth inseperably follow our effectuall calling, and therefore hee that is assured of the one needs not to doubt of the other, partly because the most of those tentations which Sathan suggesteth to impugne and make void our assurance that we are iustified are alreadie answered, namely those which concerne the remission of our sinnes, [Page 571]and true faith in Iesus Christ, and partly because those ten­tations which Sathan suggesteth into the minds of afflict­ed christians are the selfe same which the lims of Sathan the antichrist of Roome and all his apostaticall sinagogue doe hold and defend; and therefore I shall not need to intreat hereof at large because these points in controuersie haue beene alreadie and will be hereafter so copiously, learnedly, and reli­giously handled by others of greater abilities, and farre more excellent gifts.

But let vs come to the matter in hand. The tentations of Sathan concerning this point are of two sorts; the first tend to perswade vs to labour after and to rest vpon an imperfect and maymed righteousnesse for our iustification, whereby wee can neuer be iustified in Gods sight, & so in the meane time he causeth vs to neglect the alsufficiēt & most perfect righteous­nes of Iesus Christ by which alone we are iustified before God and eternally saued; the other tend to make vs doubt of our true iustification, that so hee may either make this gratious worke of God frustrate in vs, or els at least depriue our soules of that true consolation and peace of cōscience, which depen­deth vpon the assurance of our iustification.

§. Sect. 2 For the first, How Sathan tempteth vs to neglect Christs righ­teousnesse & to rest vpon our owne. he will labour to perswade vs that it is not the righteousnesse of Iesus Christ, imputed vnto vs by God and apprehended and applied vnto vs by faith, whereby wee are iustified in Gods sight, for this imputatiue righteousnesse is but meerely putatiue and imaginacy but by that inhaerent righteousnes which is in our selues; for Christ (will he say) did not fulfil the law & died, that this his righteousnes & obediēce should become ours by imputation, but he died for vs to the end he might merite for vs the spirit of God, which should in­fuse into vs an inhaerent righteousnes, & he shed his blood to the end that our good workes being dipped and died therein, might become perfect and so iustifie vs in Gods sight; and therefore that wee are not iustified by faith alone, but by our other graces and vertues also, and our good workes proceed­ding from them; neither by faith at all as it is an instrument which applieth Christ and his benefits vnto vs, but as it is a [Page 572]grace or vertue infused into our selues. Against which tenta­tion it behooueth vs most carefully to arme our selues as be­ing most daungerous and pernitious, for it robbeth God and our sauiour Christ of the whole glorie of our iustification and saluation, and deriueth some, yea the greatest portion vnto our selues, as being chiefly iustified by our owne meanes; and also it depriueth our soules of all true comfort and full assu­rance that we are iustified & saued, by taking out of our hands the strong staffe of our saluation, the perfect righteousnesse of Iesus Christ and by putting into them the weake reed of our owne workes, which will presently breake and faile vs, when we most rest vpon it, and so we shall vnrecouerably fall into the horrible pit of deepe desperation, when as we are abando­ned of our chiefe hope, that is, when on the one side the huge waight of our grieuous sinnes, and on the other side the great imperfection of our most perfect righteousnesse, and the fil­thie pollution of our most glorious workes appeare vnto vs.

And to the end that we may be the better inabled to resist this dangerous and damnable tentation, I will first shew that we cannot be iustified before the tribunall of Gods iudgement by our inhaerent righteousnesse & good workes; and second­ly that we are iustified by faith alone as it onely applieth vnto vs Christ Iesus his righteousnesse and obedience.

§. Sect. 3 That we are not iustified by our owne workes and righte­ousnesse, it manifestly appeareth both by plaine testimonies of holy Scripture, That we are not iustified by our works prooued by the Scrip­tures. and stronge arguments which are groun­ded vpon them. For the first, the Apostle plainely saith, that by the workes of the law shall no flesh be iustified in his sight, for by the law commeth the knowledge of sinne: but now is the righteous­nesse of God made manifest without the law, hauing witnesse of the law and the Prophets; to wit the righteousnesse of God, by the faith of Iesus Christ, Rom. 3.20.21.22. Phil. 3.9. vnto all and vpon all that beleeue. Rom. 2.20.21.22. So Phil. 3.9. He disclaimeth his owne righteousnesse, & resteth vpon the alone righteousnesse of Christ Iesus, which is made ours by faith for his iustification and saluation. I haue (saith he) counted all things losse and doe iudge them to be dunge that I may winne Christ, and might bee found in him, not hauing [Page 573]mine owne righteousnesse, which is of the law, but that which is through the faith of Christ, euen the righteousnesse which is of God through faith. Phil. 3.9. and Gal. 3.10.11. Phil. 3.9. Gal. 3.10.11. Hee affirmeth that as many as rest in the workes of the law are vnder the curse; and that no man is iustified by the law in the sight of God, it is euident because the iust shall liue by faith. So Rom. 4.5. To him that wor­keth not but beleeueth in him that iustifieth the vngodly his faith is coūted for righteousnesse. Rom. 4.5. And our Sauiour Christ teacheth vs to say and acknowledge when we haue done all to our vtter­most power which is commaunded vs that we are still vnpro­fitable seruants Luk. 17.10. Luk. 17.10.

§. Sect. 4 But vnto these and such like manifest places it is answered, that the Apostle speaketh not of the works of the morall law, That the former pla­ces are to be vnderstood of the works of the morall law, and not of the cere­monies onely. but of the ceremonies onely, to which againe wee reply that no such friuolous distinction can be gathered out of the Apo­stles wordes, nay the plaine contrary euidently appeareth, by his maine scope and drift in his whole discourse of our iustifi­cation, and also by some particular places. His chiefe scope is to beate downe the pride of all, both Iewes and Gentiles to the end that the whole glory and praise of our iustification and saluation might be ascribed to the free mercy, grace, and goodnesse of God alone; now it is most certaine that the mo­rall duties are in themselues farre more excellent then the ce­remoniall, and consequently more fit to puffe vs vp with a spirituall pride, and to make vs to rest in our selues for our iu­stification, ascribing at least some part of the praise vnto our owne workes and vertues; so that if the Apostle had onely spokē of the works of the ceremoniall law, mans pride should not bee beaten downe, neither should God haue the whole praise of our saluation, and so his discourse should be vaine, as not tending to prooue & inforce that, for which end and pur­pose hee chiefly vndertakes it. Againe this should nothing concerne neither the Gentils in former times, nor any true Christians since the comming of Christ, forasmuch as they did not nor doe not, neither were nor are bound to obserue the ceremoniall law, & cōsequently could neuer once dreame of obtayning righteousnesse by fulfilling the ceremonies; but [Page 574]they would rather ascribe the glorie of their iustification to their morall duties, to which they found themselues bound by the law of nature written in their harts, or doe find themselues bound by the morall law of God written in his worde; and therfore it was necessarie for the beating downe of their pride, and that they might ascribe the whole glory vnto God of their iustification and saluation, that the apostles in this discourse should proue that they were not iustified neither by obser­uing the law of nature written in their hartes, nor yet the mo­rall law of God reuealed in his word. Whereby it manifestly appeareth that howsoeuer the Apostle excludeth the workes of the ceremoniall law from being causes of iustification, yet not them alone but the workes of the morall law also.

§. Sect. 5 But this may more manifestly appeare by particular pla­ces wherein the Apostle plainly sheweth that he speaketh not onely of the ceremoniall law, The former point proo­ued by parti­cular testi­monies. but of the morall law also. In the second chapter of the Epistle to the Romanes, he plainly disputeth as well of the law of nature, to the obedience where­of the Gentiles were obliged as of the law giuen by Moses. Rom. 3.19.20. Chap. 3.19.20. Hee sayth that all the world are made culpa­ble before God, and therefore by the works of the law shal no flesh be iustified in his sight. Now if this consequence be good he speaketh not onely of the ceremoniall but of the moral du­ties, for the former belonged not to the gentiles, and there­fore the neglect of them did not make them culpable, nor de­barre them of being iustified by their owne workes. Rom. 10.5.6 Gal. 3.11.12 21.22.24.

Secondly Rom. 10.5.6. and Gal. 3.11.12.21.22.24. The Apostle putteth a plaine difference betweene the righte­ousnesse which is by the law, and the righteousnesse which is by faith, and maketh a flatt opposition in the acte of iustifica­tion not betweene morall & ceremonial duties, but betweene doing and beleeuing, Eph. 2.8.9. faith and workes.

Thirdly hee saith, Eph. 2.8.9. that wee are saued by grace through faith not of our selues, nor of workes least any man should boast himselfe. If hee had spoken only of workes they might (though foolishly) haue wrested it to ceremonies only seeing the Ephesians were not bound to the ceremoniall law, [Page 575]as being strangers to the common wealth of Israel, as himselfe speaketh ver. 12. but whē he saith also not of our selues, vers. 12. he ex­cludeth al whatsoeuer is in vs from being the cause of our sal­uation, not onely ceremoniall but also morall duties. So wri­ting to Titus he saith Tit. 3.5. Titus. 3.5. Not by the workes of righteousnes which wee had done but according to his mercy, hee saued vs, in which place we are necessarily to vnderstand the works of the morall law; for Titus being a Grecian was not bound to ob­serue the ceremoniall law, and therefore he was not so much as circumcised as the apostle plainely affirmeth, Gal. 2.3. Gal. 2.3.

Fourthly Paul speaketh of that law by which wee come to the knowledge of sinne, Rom. 3.20. and 7.7.8.9. as appeareth Rom. 3.20. and 7.7.8.9. But the knowledge of sinne came especially by the mo­rall law, and therefore of this law the Apostle speaketh.

Lastly the Apostle speaking of the workes of the law al­leadgeth these sentences. Gala. 3.10. Gal. 3.10. As many as are of the workes of the law are vnder the curse, for it is written cursed is e­uery man that continueth not in all thinges which are written in the booke of the law to doe them. So that he speaketh not of the ce­remoniall law alone but of the whole law of Moses and of all things contayned in it. and ver. 12. ver. 12. And the law is not of faith, but the man that shall doe those things shall liue in them. Which cannot be vnderstoode of the ceremoniall law alone, but of the workes of the morall law yea of them especially.

That the A­postle exclu­deth as well the workes of the regene­rate, as of the vnregene­rate.Secondly it is answered that the apostle speaketh only of the workes of those who are not regenerate nor indued with faith, and not of the regenerate and faithfull. Which shifting cauill the apostle clearly taketh away, not only by applying his speeches vnto all men without any limitation; but especially in that example of Abraham which he bringeth for this pur­pose; who though hee were long before regenerate, indued with faith and exceeding plentifull in good workes, yet hee flatly excludeth all his workes from being any causes of his iustification. So Rom. 4.2. Rom. 4.2. If Abraham were iustified by works he had wherein to reioyce but not with God. and ver. 3. and ver. 3.4. Abraham beleeued God and it was counted vnto him for righteousnesse. 4. Now to him that worketh, the wages is not counted by fauour but [Page 576]by debt. 5. But to him that worketh not, but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse.

§. Sect. 6 And so much cōcerning the testimonies of scripture which manifestly proue that we are not iustified by our works. Reasons to proue that w [...] are not iusti­fied by our workes. Rom. 8.1.33 34. The reasons which may be brought to the same purpose are excee­ding many, but I wil briefly touch, some few only. First iustifi­cation is manifestly opposed to cōdemnation: & they are both iudiciall words vsed in ciuill courts, & therefore to be vnder­stood both iudicially & not after a diuers maner. But to con­dēne signifieth not to infuse any fault or crime in to the person cōdēned; but to pronoūce him guiltie & faulty: And therfore to iustifie signifieth not to infuse righteousnes into the person iustified; but to declare, pronoūce, & repute him as iust & righ­teous. Secondly, by the same meanes whereby we obtaine the remission of our sins, we are also iustified & made righte­ous; but wee obtaine the remission of our sinnes not for our workes or inhaerent righteousnes, or any vertue that is in our selues, but by and for the alone merites, obedience, and full satisfaction of Christ, apprehended and applyed vnto vs by a liuely faith, as appeareth Rom. 3.25. And therefore by this meanes alone we are also iustified. Rom. 3.25.

Thirdly, whosoeuer are iustified freely by grace they are not iustified by their owne merits, works, or inhaerent righteous­nesse: Rō. 3.23.24 but the scriptures testifie that all the faithfull are iustified freely by Gods grace, as appeareth Rom. 3.23.24. All haue sinned and are depriued of the glorie of God. Eph. 1.7. & 2.8. And are iusti­fied freely by his grace, through the redemption that is in Christ Ie­sus. So Eph. 1.7. By whom we haue redemptiō through his bloud, euen the forgiuenesse of sinnes according to his rich grace. Tit. 3.5.7. and 2.8. By grace are you saued through faith, and that not of your selues, it is the gift of God. and Tit. 3. not by the works of righteousnesse which we had done, but according to his mercy he saued vs &c. 7. That we being iustified by his grace should be made heires accord­ing to hope of eternall life. And therefore none are iustified by their owne merits, workes, or inhaerent righteousnesse.

Lastly, the apostle Paul himselfe gathereth many absurdi­ties which would follow this doctrine of iustificatiō by works: [Page 577]first that our faith should bee vaine, and the promisse of God voide, Rom. 4.14. Rom. 4.14. Secondly that Christ Iesus should die in vaine if we haue righteousnesse by the law. Gal. 2.21. Gal. 2.21. Thirdly that wee should haue cause of boasting and glorying in our selues. Eph. 2.9. Eph. 2.9. for if a man were iustified by his owne inhae­rent righteousnesse, hee should haue whereof to glory, and so God should be robbed of the whole praise of our saluation. Rom. 4.2. Rom. 4.2. But the Lord of purpose hath iustified vs freely of his grace, and not for our workes and inha rent righteousnes, that all glorying in our selues might be excluded: as appeareth Rom. 3.27. Eph 2.9. Rom. 3.27. Eph. 2.9. Fourthly it would follow hereupon that we should still be vnder the curse of the law, which is denoū ­ced against all who continue not in all that is written in the booke of the law to do them, as the Apostle reasoneth Gal. 3.10. Gal. 3.10. Fiftly that the obedience and satisfaction of Christ should be maymed and imperfect, vnlesse it were patched vp with our owne righteousnesse: the contrary whereof the Apo­stle affirmeth Heb. 7.25. namely that hee is able perfectly to saue all them who come vnto God by him. Lastly, Heb. 7.25. hereupon it would follow that wee should continually wauer in doub­ting, in respect of our manifold corruptions and imperfect righteousnesse, and should haue our soules depriued of that peace of conscience which followeth iustification by faith, as it is Rom. 5.1. Rom. 5.1. Lastly with the Iewes we shall bring our selues into most certaine daūger of being reiected and cast of, from being the people and Church of God, if with them we goe a­bout to stablish our owne righteousnesse, in the meane time not submitting our selues to the righteousnesse of God, Rom. 10.4.6. which is of faith in Iesus Christ, as it is Rom. 10.4.6.

CHAP. L. That faith alone iustifieth.

§. Sect. 1 ANd thus much concerning the first point, How it is to be vnderstood that faith alone iustifi­eth. namely that wee are nor iustified by workes: the second is that we are iustified by faith alone: whereby we are not to vnderstand that faith by it owne ver­tue, or as it is a facultie, habite, worke or action in vs, doth iu­stifie [Page 578]vs, but as it is the alone instrument whereby we doe ap­prehend & apply vnto vs Christ Iesus, his righteousnesse & o­bedience, by which onely righteousnesse which is out of our selues in Christ as the proper subiect thereof, being offered in the word and Sacraments, and applied by faith we are iustifi­ed in Gods sight, Phil. 2.9. as appeareth Phil. 2.9. Secondly whereas we say that faith alone iustifieth, we do not vnderstand such a faith, as is alone without workes, charitie, and other sanctify­ing graces, which were nothing els but imaginarie dead, and but as it were a carkase of faith which breatheth not; but that amongst all other graces, vertues & faculties of the soule faith alone, and not any of thē is the instrument whereby we apply Christ Iesus vnto vs, who being thus applied doth iustifie vs.

That though workes do not iustifie vs yet they are necessarily required as fruits of our iustification.Otherwise we affirme that other graces of Gods spirit and euen good workes which is a fruite of them all, doe necessarily accōpany our iustification, not as instruments or causes there­of, but as inseparable effects and fruits thereof. So that how­soeuer we exclude workes from the act of iustifying, yet wee necessarily require them in the subiect or person iustified; we affirme that faith alone iustifieth, but wee denie that such a faith which is alone doth iustifie vs; we maintaine that we are iustified by faith alone without works, but with all we affirme that faith which is without workes doth not iustifie vs as be­ing dead, false and imaginarie. This may bee made plaine by some similitudes: to the being of an honest man there is ne­cessarily required honest actions, not as causes but as effects, neither are his honest actions the cause of his honesty, but his honesty the cause of his honest actions; to a liuing man there is necessarily required as well breathing which is an action or effect of life, as the soule which is the cause thereof, and so to a iustified man there is necessarily required, as well good works which are the effects of iustification, as faith which is the in­strumentall cause thereof; for faith and workes are neuer se­uered in the subiect or party iustified, although they are dis­ioyned in the act of iustifying. So the eye onely seeth and not the forehead, but yet the eye seuered from the forehead seeth not, because it is but a dead eye, the hand writeth and not the [Page 579]body, but the hand seuered from the body writeth not, be­cause it is a dead hand. The foote goeth and not the head or heart, but the foote which is seuered from the head or heart goeth not, and so faith onely iustifieth, and not hope, not charitie, not workes, but the faith that is seuered from hope, charitie, and workes, iustifieth not, because it is but a dead faith; as therefore when we say the eye onely seeth, the hand onely writeth, the foote onely walketh, our meaning is not that these parts being alone, and seuered from the rest, see, write, and walke, but that amongst all other parts, the acti­on or function of seeing belongeth peculiarly vnto the eye, writing to the hand, walking to the foote: so when we say that onely faith iustifieth, our meaning is not that the faith which is alone, and seuered from other graces and the fruites of them good workes, iustifieth; but that amongst all other graces this act of iustifying peculiarly and properly belong­eth vnto faith, and not to any other grace, vertue; or workes.

§. Sect. 2 Now that that faith alone, in this sense vnderstoode, iusti­fieth, appeareth plainely, Testimonies to proue that faith alone iustifieth vs. Rom. 3.28. both by testimonies of scripture and apparant reasons. For the first, it is manifest, Rom. 3.28. where after long disputation concerning this poynt, the A­postle expresly concludeth thus. Therefore we conclude that a man is iustified by faith without the workes of the law. And chap. 4. vers. 5. To him that worketh not, but beleeueth in him, that iustifieth the vngodly, his faith is counted for righteousnes. and 4.5. So Gal. 2.16. Know that a man is not iustified by the workes of the law but by the faith of Iesus Christ: Gal. 2.16. euen we I say haue be­leeued in Iesus Christ, that we might be iustified by the faith of Christ, and not by the workes of the law, because by the workes of the law, no flesh shall be iustified. And cap. 3.11. And that no man is iustified by the law in the sight of God, it is euident: Gal. 3.11. for the iust shall liue by faith. 12. And the law is not of faith. And hence it is that the righteousnes of Christ, whereby we are iustified is called the righteousnes of faith. Rom. 9.30. because faith is the onely instrument, which appehendeth and appli­eth this righteousnesse vnto vs, for our iustification.

§. Sect. 3 The reasons to proue that faith alone iustifieth are diuers. Reasons to proue that faith alone iustifieth. First, that which alone applieth vnto vs Christ Iesus and his [Page 580]righteousnesse, that onely iustifieth vs: but faith alone apply­eth vnto vs Christ Iesus and his righteousnesse, and not hope, charitie, or any other grace: and therefore faith alone iu­stifieth.

Secondly, that which onely maketh the promises of the Gospell firme and sure vnto vs, that alone iustifieth vs; but faith alone resting vpon Gods mercie and Christs merits, maketh the promises of the Gospell firme and sure vnto vs (which would be most vncertaine if they should depend on the condition of our workes and worthinesse; seeing they are most imperfect, and we most corrupt and vnworthie of Gods least mercie; as the Apostle plainely sheweth. Rom. 4.16. Therefore it is (namely the couenant of grace) by faith, Rom. 4.16. that it might come by grace, and the promise might be sure to all the seede: and therefore faith alone iustifieth vs.

Lastly, Ioh. 3.14.15. our Sauiour Christ Ioh. 3.14.15. maketh this com­parison. As Moses lift vp the serpent in the wildernesse, so must the sonne of man be lift vp, that whosoeuer beleeueth in him should not perish but haue eternall life. From which we may thus reason; As the Isralites who were stung with fierie ser­pents, were cured not by any outward meanes of physicke and surgerie, or any thing in themselues, saue onely by loo­king vpon the brasen serpent, which for this purpose was set vp by Gods commaundement; so we being stung of the old serpent, with the sting of sinne cannot be cured by any meanes without or within our selues, but by beholding the true substance Christ Iesus, signified by this shadow, with the eye of faith.

And thus haue I proued, first that we are not iustified by our workes, and inherent righteousnesse; and secondly that we are iustified by faith alone: not as it is the chiefe and principall cause, for in this respect God iustifieth; not as it is the matter or meritorious cause of our iustification, for in this respect the merits and righteousnesse of Iesus Christ iustifieth vs; but as it is the alone instrument and onely cause in vs which applyeth that meritorious cause vnto vs, where­by alone we are iustified in Gods sight.

§. Sect. 4 Secondly, the tempter will obiect, that this imputed righ­teousnesse [Page 581]wee speake of, is but imaginarie, That the impu­tatiō of Christs righteousnesse is not putatiue and imagina­rie. and a vaine phantasie; as if a man who were defiled with durt should be reputed cleane by the imputation of anothers cleanesse, or as if a begger should be esteemed rich, by imputation of anothers wealth. To which we are to answere, that the im­putation of Christs righteousnesse vnto vs, is no imaginarie dreame, but a matter plainely expressed in Gods word, as also the not imputation of our sinnes is therein specified. In the fourth of the Romanes this word is vsed by the holy Ghost an eleuen times. Rom. 4 3.4. So vers. 3. Abraham beleeued God and it was imputed vnto him for righteousnesse. And vers. 4. To him that worketh not, but beleeueth in him that iustifieth the vngodly, his faith is imputed for righteousnesse. And vers. 6. Euen as Dauid declared the blessednesse of the man vnto whom God imputeth righteousnesse without workes. And vers. 8. Blessed is the man to whom the Lord imputeth not sinne, &c.

§. Sect. 5 Yea will the tempter say, That not our own but Christs righteousnesse is imputed vn­to vs for our iustification. it is true that we are iustified by imputed righteousnesse; but not by the righteousnesse of Christ, which is out of our selues; but our faith, which is for­med and perfected with charitie, and other graces, and good workes is imputed for righteousnesse: or more plainely, God accepteth of the workes of the faithfull, and their in­herent righteousnesse, though imperfect and vnworthie in themselues, for and through Christ, for such righteousnesse which may iustifie vs in his sight. For the answering of which obiection we are to know, that this word imputing, or imputation, is taken two waies in the Scriptures: first when as the thing imputed is in our selues, and so it is said Psal. 106.31, Psal. 106.31. Rom. 5.13. that the fact of Phinees was imputed vnto him for righteousnesse; so Rom. 5.13, But sin is not imputed while there is no law. Secondly, when as the thing imputed is out of our selues; and of this, Leuit. 17.4. Numb. 18.27. mention is made Leuit. 17.4. and Numb. 18.27. And in this latter sense the word is to be vn­derstoode in the doctrine of iustification, and not in the for­mer. For our sinnes were imputed vnto Christ, when he of­fered himselfe to stand in our place, to pay our debt and to make full satisfaction to his fathers iustice, by suffering those punishments which we by our sinnes had deserued; in which [Page 582]respect the Scriptures say that he was reputed amongst the wic­ked, Mar. 15.28. 2. Cor. 5.21. Mar. 15.28. and that he was made sinne for vs, 2. Cor. 5.21. not by infusion of our sinnes and corruptions into his most holy nature, but by imputation onely. And contrariwise, we are made iust or iustified not by infusion of inherent righte­ousnesse into vs, but by imputation of Christs righteousnes, when as beleeuing in him, notwithstanding that our nature is still defiled with sinne and manifold corruptions, through the meere mercie and free grace of God for the merits and obedience of Christ wee are reputed iust, as though wee had neuer committed sinne, and had perfourmed perfect obedi­ence vnto Gods commandements, and so adiudged heires of euerlasting life.

So that this imputation consisteth not in Gods reputing of vs iust, in respect of our inherent righteousnesse infused into vs; but in the free mercie and grace of God, which for Christ his sake couereth our sinnes, which are indeede inhe­rent in vs, so as they shall neuer be imputed vnto vs for our condemnation, & imputeth vnto vs the righteousnes which is not in vs but in Christ, wherewith being fully possessed, he reputeth of vs as most innocent and perfectly righteous.

§. Sect. 6 Now, that imputation is to be vnderstood in this latter sense, The former point prooued by testimonies of the Scrip­tures. Rom. 4.4.5. it is most manifest where y ^e Apostle Paul setteth down the word in both these senses, denying that in this doctrine of iustification it is to be vnderstood of the former, and affir­ming it of the latter. To him (saith he) that worketh, the wages is not imputed by fauour, but by debt (namely, because he hath merited it by his owne righteousnes) 5. But to him that wor­keth not, but beleeueth in him that iustifieth the vngodly, his faith is counted or imputed for righteousnes; euen as Dauid de­clareth the blessednes of the man vnto whō God imputeth righte­ousnes without works. In which words he plainly sheweth, that there is a kind of imputatiō which hath his ground or foun­dation in works and inherent righteousnes, and this he affir­meth is not of grace. And that there is another kind of im­putation, which hath not it ground and foundation in him to whom it is made, but in the free mercie of God iustifying the wicked without his workes, and therefore not onely de­stitute [Page 583]of inherent righteousnesse whereby hee might be iu­stified, but also guiltie of inherent corruption and actuall transgression, whereby hee might bee condemned if God should enter into iudgement with him. So also hee plainly affirmeth Eph. 2.8, that we are saued by grace through faith, Eph. 2.8. and that not of our selues; it is the gift of God. 9. Not of workes, least any man should boast himselfe.

§. Sect. 7 Secondly, The former point proued by the example of Abraham. this may be prooued by the example of Abra­ham, vpon which the Apostle in the former place insisteth; for by that imputed righteousnesse whereby he was iustified, wee are also iustified: but the Apostle plainly affirmeth that this imputation was not of Abrahams inherent righteous­nesse, with the which notwithstanding he was plentifully in­dued; for (as he saith) if Abraham were iustified by workes, he had wherein to reioyce, but not in God; but that Abraham beleeued in God, and this was counted to him for righteousnesse, Rom. 4.2.3. as it is Rom. 4.2.3: and therefore we are not iustified by our workes and inherent righteousnesse, but by the righteous­nesse of Christ imputed vnto vs.

§. Sect. 8 Thirdly, that righteousnesse which iustifieth vs, That perfect righteousnesse is required to our iustifica­tion. Iam. 3.2. must con­sist in perfect obedience and fulfilling of the law of God, in that exact manner and measure which Gods iustice doth re­quire: but this cannot possibly be done by any righteous­nesse which is in vs, which is most imperfect and mingled with many sinnes and corruptions, for in many things we sinne all, as it is Iam. 3.2. and he that saith he hath no sinne is a liar, as Iohn speaketh 1. ep. 1.8. and our best righteousnes is like a pol­luted cloath, 1. Ioh. 1.8. Esa. 64.6. as it is Esa. 64.6. but by the alone righteousnesse of Iesus Christ, which being imputed vnto vs is sufficient to answere and satisfie Gods exact and most perfect iustice. That our righteousnesse whereby we are to be iustified must be perfect, Rom. 3.31. and such as the law and exact iustice of God re­quireth, it appeareth Rom. 3.31. whereas the Apostle plain­ly affirmeth, that when faith is imputed vnto righteousnesse, Iam. 2.10. the law is not made voide, but rather confirmed and fulfil­led. Doe we then (saith he) make the law of none effect through faith? God forbid. Yea we establish the law. But this cannot be done by our righteousnesse, which is imperfect and ming­led [Page 584]with innumerable sinnes, but by the alone most perfect righteousnesse of Iesus Christ imputed vnto vs. Againe, the Lord hath commaunded and straitly charged, that in our ciuill iudgements the righteous shall be iustified, Deut. 25.1. and the wicked condemned, Deut. 25.1. And the wise man saith, that he that iustifieth the wicked, Pro. 17.15. and he that condemneth the iust, euen they both are abomination vnto the Lord, Pro. 17.15. And the Prophet Esay denounceth a woe against them which commit this sinne, Esa. 5.23. chap. 5. vers. 23. Now, shall the Lord re­quire this of vs, and shall we thinke that he whose will is the rule of iustice, wil iustifie any whose righteousnesse is imper­fect, and not according to his law? No, he hath told vs, that it is more easie that heauen and earth should passe away, Luk. 16.17. than that one title of the law should fall vnaccomplished, Luk. 16.17. And therefore let vs not trust vnto our owne im­perfect righteousnesse, but wholy rest vpon the alone righ­teousnesse of Iesus Christ by a liuely faith for our iustifica­tion. For he is the Lord our righteousnesse, Iere. 23.6. Esa. 45.24. Iere. 23.6. In him we haue righteousnesse and strength, Esa. 45.24. He is made vnto vs of God wisedome, righteousnesse, sanctification and redemption, 1. Cor. 1.30. 1. Cor. 1.30. By his obedience many are made righteous, Rom. 5.19. And that which was impossible to the law, Rom. 5.19. in as much as it was weake because of the flesh, God sending his sonne in the simi­litude of sinfull flesh, Rom. 8.3.4. and for sinne, condemned sinne in the flesh, that the righteousnesse of the law might be fulfilled in vs; as it is Rom. 8.3.4. In a word, in him alone wee haue all our righte­ousnesse, in him we shine gloriously in the sight of God, and he is that bright shining Sunne of righteousnes, from whom we borrow all our light, without whose raies of holinesse we should remaine in the darknesse of our sinnes and corrup­tions.

Lastly, the Apostle setteth downe the forme of our iusti­fication, namely, the imputation of our sinnes vnto Christ, and the imputation of his righteousnes vnto vs. 2. Cor. 5.21. He which knew no sinne was made sinne for vs, 2. Cor. 5.21. that we might be made the righteousnesse of God in him. As therefore Christ was made a sinner for vs, so wee are made righteous before God in him; but Christ Iesus was not made a sinner for vs by in­fusion [Page 585]of our sinnes and corruptions into his nature (for hee was alwaies most holie, pure, vndefiled and without sinne, 1 Pet. 1.18.19 and 2.21. as the Apostle witnesseth of him) but by imputation onely, as being our suretie who had taken vpon him to discharge all our debt: and therefore in like manner wee are made righteous, not by infusion of righteousnesse, but by imputa­tion onely.

§. Sect. 3 Now whereas they obiect, That iustifica­tion by impu­tation is not imaginarie, but reall and in truth. that to be iustified by imputa­tion is but an imaginarie mockerie, as if a poore man should be reputed rich; to this we are to answere, that it is but a fri­uolous cauill: for we doe not teach that God esteemeth and reputeth vs righteous, being wholy defiled with sinne and quite destitute of all righteousnes; but that hee maketh vs perfectly righteous, by washing away our sins with the pre­cious bloud of Christ, and by applying and appropriating vnto vs his perfect righteousnes and obedience by vertue of his spirit principally, & a liuely faith instrumentally, wherby we are vnited vnto Christ and become members of his body, and consequently haue right and full interest vnto all that which this our head hath done for vs; and so being made partakers of his righteousnes and merits, God reputeth vs as we are in truth perfectly iust and righteous. If a man being poore and farre in debt should be accounted and reputed exceeding rich and nothing indebted, it were indeede but a meere imagination. But if another of great sufficiencie shuld take vpon him to be his suretie, and not onely discharge all his debts, but should bestow vpon him great summes of mo­ney and much treasure, this man whatsoeuer hee was before time in himselfe, may now be esteemed rich and out of debt. So if we (as wee are farre indebted to the iustice of God and exceeding beggerly, yea starke naked of all righteousnesse) should be reputed as we are thus in our selues righteous and nothing indebted, it were but a meere mockerie; but seeing our Lord and Sauiour Iesus Christ hath taken vpon him to be our suretie who is himselfe all-sufficient, and seeing hee hath perfectly and fully answered all our debts wherein we were ingaged to Gods iustice; and not onely so, but also hath communicated and bestowed vpon vs the infinite rich trea­sures [Page 586]of his righteousnes and obedience, giuing vnto vs full interest and possession hereof, outwardly by his hand-wri­ting of the Gospell, and his Sacraments as seales annexed thereunto, and inwardly by the vertue and cooperation of of his spirit applying them vnto vs: and lastly, seeing we al­so haue receiued the full assurance of all this heauenly and spirituall rich treasure by the hand of faith, wee are in truth quite out of debt, and exceeding rich with his righteousnes which is now become ours, and therfore are so reputed and esteemed in the sight of God.

CHAP. LI. Sathans temptations mouing the weake Christian to doubt of his iustification, answered.

§. Sect. 1 ANd so much for answering Sathans tempta­tions, That our iusti­ficatiō is plain­ly reuealed vn­to vs in the word of God. whereby he laboureth to perswade vs to rest vpon a false and imperfect righteousnesse for our iustification: now wee are briefly to speake of those which hee suggesteth into the mindes of weake Christians, to the end that hee may make them doubt of their iustification, that so hee might (if it were possible) make frustrate this worke of God, or at least robbe their soules of all comfort and peace of conscience, which alwaies accompanieth the assurance of our iustification; for being iustified by faith, wee haue peace towards God through our Lord Iesus Christ, Rom. 5.1. as the Apostle speaketh, Rom. 5.1. First therefore he suggesteth that our iustification is an action of God, and therefore vnknowne to vs; so that we cannot pos­sibly attaine vnto any certaine knowledge that we are iusti­fied of God, vnlesse he assure vs hereof by some speciall and extraordinarie reuelation.

For the answering whereof, we are to vnderstand that this act of God in iustifying a sinner, is as cleerely reuealed ordi­narily in the Scriptures, as any other thing concerning our saluation, and that euery true beleeuer may as certainly con­clude by vndoubted arguments grounded on Gods infal­lible [Page 587]truth, that he is iustified before God, as by naturall rea­son he can proue that he liueth and breatheth. For first our effectuall vocation and iustification are inseparably linked together by the Apostle Rom. 8.30. Rom. 8.30. So that whosoeuer can proue that he is effectually called, he may also most cer­tainly inferre that he is iustified. But euery true beleeuer may come to the certaine knowledge that he is effectually called (as before I haue shewed at large) and that not by any speciall reuelation, but by the will of God, reuealed in his word by the inward testimonie of Gods spirit, and the vndoubted signes of effectuall calling, which he obserueth in himselfe; and therefore without any particular reuela­tion we may attaine vnto the assurance also that we are iu­stified, that is, that our sinnes are pardoned for the merits and full satisfaction of Iesus Christ, and we cloathed with his righteousnes.

Secondly, whosoeuer can come to the assurance that he hath a true and liuely faith, he may also be assured that he is iustified; for it is the nature and an inseparable propertie of true faith, to apply vnto the beleeuer Christ Iesus and his righteousnesse, whereby hee is iustified before God; and hence it is that the Scriptures plainely affirme that we are iustified by faith and not by any thing else which is in vs, as before I haue sufficiently shewed. But we may come to the certaine assurance that we haue a true faith, by the vndoubt­ed signes and inseparable fruites thereof, which wee may discerne in our selues (as hath been alreadie plainely pro­ued) though we neuer haue any speciall reuelation: And therefore without any such particular reuelation we may attaine vnto the certaine assurance that we are iustified in Gods sight.

Thirdly, that which the Gospell assureth vs of, we neede not to make any doubt thereof, or once call it into question: but the Gospell assureth vs, that whosoeuer beleeueth in Christ Iesus, and truely repent them of their sinnes, shall be made partakers of all the gracious promises of life and sal­uation therein contained; So Ioh. 3.16. Ioh. 3.16. God so loued the world that he hath giuen his onely begotten sonne, that whosoeuer [Page 588]beleeueth in him should not perish, but haue euerlasting life. And chap. 5.24. Ioh. 5.24. Verely, verely, I say vnto you, he that heareth my word and beleeueth him that sent me, hath euerlasting life, and shall not come into condemnation, but hath passed from death to life. Matth. 11.28. And Matth. 11.28. Come vnto me all ye that labour and are laden, and I will ease you. And therefore whosoeuer be­leeue in Iesus Christ, approuing their faith to the world and their owne consciences, to bee true and vnfained, by the fruite thereof, vnfained repentance, he may assure himselfe of all the gratious promifes of the Gospell, and consequent­ly of the remission of his sinnes, and his iustification for the merits and righteousnesse of Iesus Christ.

Lastly, the Lord hath not onely after a generall manner propounded these promises vnto vs, and left vs to our owne libertie to beleeue or not to beleeue them, but hee hath bound vs to the performance of this dutie by his expresse commaundement, Mark. 1.15. 1. Ioh. 3.23. Mark. 1.15. Repent and beleeue the Gospell. And 1. Ioh. 3.23. This is his commaundement that we beleeue in his sonne Iesus Christ, that is, that we doe not onely after a generall manner beleeue that he is the sauiour of mankinde, but that we beleeue that he is our sauiour, who hath redee­med, iustified, and wil most perfectly saue vs, and rest wholy vpon him alone for our saluation. And he that thus belee­ueth, needeth no other arguments to assure him that he is iustified and shall be saued; for he hath the witnesse in him­selfe, euen the testimonie of Gods spirit, crying in his heart Abba father, and bearing witnesse vnto his spirit that he is the childe of God: and not to beleeue this is to make God a lyer, because wee will not beleeue the record that hee hath witnessed of that his sonne, 1. Ioh. 5. 10. as the Apostle speaketh. 1. Ioh. 5.10. Yea (as before I haue shewed at large) he hath added vnto the hand writing of his word, which containeth also his oath for our better confirmation, his sacraments; where­by he particularly conuayeth and giueth vnto euery belee­uer, as it were proper possession of Christ Iesus and all his benefits, to the end that there should bee no place left to doubting, nor any neede of any particular reuelation, for our further assurance.

§. Sect. 2 Secondly, Sathan will suggest that those who are iustified are made iust, That we are made iust not by infusion but by imputation of righteousnes. and those who are made iust doe continual­ly the workes of righteousnesse; but thou, will he say to the humbled sinner, continuest still in thy corruptions, and thy wickednesse cleaueth fast to thee, and compasseth thee a­bout; and in stead of doing the workes of righteousnesse, thou continually heapest vp the full measure of thy sinnes; yea thy best actions are so stained with imperfections and so full of infirmities, that they iustly prouoke Gods wrath against thee.

To which we must answere, that indeede whosoeuer is iustified is made iust, but not by infusion of inherent righte­ousnesse into our selues, but by imputation of Christs most perfect righteousnesse, as before I haue shewed; for hereby our sinnes are pardoned, he hauing taken them vpon him­selfe, and satisfied Gods iustice by suffering those punish­ments which wee had deserued; and also he hath perfectly fulfilled the law, that hee might make vs partakers of his actiue obedience; and so imputing both vnto vs, hath made vs perfectly iust and righteous in Gods sight.

So that now the Lord doth not require obedience to his law at our hands, to the end that wee should be iustified in whole or in part, by our owne righteousnesse; neither are we to this end to obserue Gods commandements, that we may offer vnto God our workes and inherent righteousnesse, desiring thereby to be iustified; for, as I haue shewed, our best righteousnesse is imperfect, and mingled with manifold corruptions, so as it would rather condemne vs, then iustifie vs, if the Lord should examine it according to the exact rule of his most perfect iustice: but we offer vnto God for our iustification, the most perfect righteousnesse and full satis­faction of Iesus Christ, which by his merits and sufferings he hath once made for vs, desiring thereby wholy and onely to be iustified and saued.

§. Sect. 3 As for our workes and inherent righteousnesse, That our works are not causes but effects of our iustifica­tion. they are not causes but effects and fruites of our iustification; neither is it possible that we should doe any good worke acceptable in Gods sight, till we are iustified, and reconciled vnto God [Page 590]in Iesus Christ, for our workes cannot please him, till our persons please him, and whatsoeuer we doe, before faith hath purified the heart, it is sinne and odious in the sight of God: but as soone as we haue faith begotten in vs, presently it apprehendeth, Christ and his righteousnes, whereby we are iustified, and then being iustified, faith worketh by loue and bringeth forth in vs the fruites of sanctification; which though they bee mingled with much corruption, and ma­nifold imperfections, yet God in Christ accepteth of them as perfect, and will crowne them with glorie, and immor­talitie.

That now the Lord doth not require of vs perfect righte­ousnesse.Neither doth the Lord now require of vs, that wee per­fectly at once shake off all our corruptions, but that we la­bour as much as in vs lieth, to mortifie and subdue them ac­cording to the measure of his grace, and holy spirit, which he hath bestowed on vs; he doth not straightly commaund that we should instantly banish and expell sinne from dwel­ling in vs, but that we doe not suffer it to raigne in vs, nor willingly obey the flesh in the lusts thereof, submitting our selues vnto sinne, as seruants and vassals to their Lord and maister; he doth not inioyne vs that we should wholy van­quish our corruptions, and obtaine a full victorie ouer them, but that we proclaime open warres against them, and man­fully fight and striue vnder the conduct of his spirit, against the flesh, and the sinfull lusts thereof; and when we are ta­ken captiue of sinne, that we labour to attaine vnto our for­mer freedome, in the meane time sorrowing and groning vnder the heauie waight of our corruptions, and crying out with the Apostle, Rom. 7. wretched man that 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 [Page 591]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.

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 [Page 593]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 [Page 594]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. Tit 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 the Father sanctifieth vs by gi­uing vs his sonne and sending his spirit, and therefore this work is ascribed vnto him, Tit. 3.5. Eph. 2.4.5. God the sonne sanctifieth vs, by mortifying our sins by vertue of his bloud, purging our consciences from dead workes, that wee may serue the liuing God, and by vertue of his resurrection rai­sing vs also from the death of sinne to newnesse of life: and lastly, by his death hath merited for vs Gods spirit, and ri­sing againe hath sent him vnto vs, whereby wee are regene­rate: and therefore hee also is said to haue sanctified vs, and God is said to haue sanctified vs in him, Eph. 5.26. 1. Cor. 2.11. Eph. 5.26. 1. Cor. 2.11. God the holy Ghost also sanctifieth vs, by applying the [Page 595]vertue of Christs death and resurrection vnto vs, and so im­mediatly beginneth, continueth, Ioh. 3.5, 6. Act. 11.16. Tit. 3.5. and perfecteth this worke in vs, and therefore most vsually in the Scriptures this worke is ascribed vnto him, Ioh. 3.5, 6. Act. 11.16. Tit. 3.5.

And thus it appeareth that God himselfe is the principall and onely efficient cause of our sanctification; vpon which point I haue the longer insisted, to the end that wee should not in this worke rest vpon our owne strength, for then wee shall be subiect to many discouragements, and lie open to innumerable temptations, grounded vpon our small mea­sure and slow progresse in our sanctification, as also vpon the great difficulties and manifolde discouragements, which both stay vs in the birth, and hinder our full growth in true godlinesse; all which in respect of our owne power prooue this worke not onely hard, but euen impossible for vs to be perfected and accomplished. But rather that wee relie our selues vpon the Lords infinite power and gracious promi­ses, whereby wee are assured, notwithstanding our owne ex­ceeding weaknesse, that he will not onely begin, but also fi­nish and perfect this good worke in vs.

§. Sect. 3 And thus much concerning the principall efficient cause of our sanctification: The motiue cause Gods sole mercie. the motiue cause which mooued the Lord to sanctifie vs, was his owne mercie and Christs me­rits. The first is expressed by the Apostle 1. Pet. 1.3. whereas it is said, 1. Pet. 1.3. that God according to his abundant mercie hath be­gotten vs again, &c. The other is implied by Paul Eph. 2.5. where hee saith, that God hath quickened vs in Christ; Ephes. 2.5. who by his death merited not onely the remission of sinne for vs, but also Gods spirit, whereby wee are sanctified. So that it was not any good inclination vnto holinesse in vs, or any thing els wherein we excelled others, which moued God to sanctifie vs, Eph. 2.1.3. for wee were all alike the children of wrath and dead in our sinnes, but onely his owne boundlesse mercie and the alsufficient merits of Christ our Sauiour, were the onely causes which moued the Lord to giue vs his spirit, whereby we are regenerate and raised from the death of sinne to ho­linesse and newnesse of life. And therefore let vs not arro­gate the praise of our sanctification in whole or in part vnto [Page 596]our selues, but ascribe all the glorie to God who is the sole author and finisher of it.

§. Sect. 4 The instrumentall causes of our sanctification, Of the instru­mentall causes of our sanctifi­cation. Ioh. 15.3. and 17.17. Iam. 1.18. 1. Pet. 1.23. are either externall or internall; the external are first the word of God, of which our Sauiour speaketh Ioh. 15.3. Now are you cleane through the word which I haue spoken vnto you. And cap. 17.17. Sanctifie thē with thy truth: thy word is truth. So the Apostle Iames chap. 1.18. Of his owne will begat he vs with the word of truth, &c. And the Apostle Peter affirmeth, that we are borne anew not of mortall seede, but of immortall by the word of God, &c. The word of God therefore is an instrumentall cause of our sanctification. In which respect also the Ministers, by whose ministerie wee are conuerted and regenerate, are said to be our spirituall fathers who haue begotten vs vnto God: 1. Cor. 4.15. Philem. v. 10. as appeareth 1. Cor. 4.15. and Philem. vers. 10. in both which places Paul chalengeth this title vnto himselfe. Another ex­ternall cause of our sanctification are the Sacraments, espe­cially the Sacrament of Baptisme; whereof it is that Ananias saith vnto Paul Act. 22.16. Arise and be baptized & wash away thy sins. Act. 22.16. Eph. 5.26. So Eph. 5.26. it is said that Christ gaue himself for his Church, that he might sanctifie it and cleanse it by the washing of water through the word. The which places as they are to be vnderstood principally of the washing of iustification, wher­by we are purged from the guilt and punishment of sinne; so also of the washing of sanctification, whereby we are clean­sed from the sinnes and corruptions themselues.

The internall instrument of our sanctification is a liuely faith, without which the other outward instruments are vn­effectuall, in those who are of yeeres; neither must we think that the bare action of hearing, or the outward washing, take away our sins and corruptions, vnlesse the word and things signified in the Sacraments bee applied vnto vs by a true faith. For the word which we heare profiteth not, vnlesse it be mixed with faith in those that heare it, Heb. 4.2. Heb. 4.2. And vn­lesse those that are capable of faith beleeue with all their heart, Act. 8.37. it is to no purpose to be baptized, Act. 8.37: and there­fore vnto the other we must ioyne this instrument of a liuely faith, if wee would attaine vnto true sanctification. For faith [Page 597]purifieth the heart, and is fruitfull in the workes of loue, Act. 15.9. Gal. 5.6. as the Scripture speaketh.

§. Sect. 5 And thus haue I set downe the efficient causes of our san­ctification; Of the manner how our sancti­fication is wrought. in the next place let vs consider of the manner how this worke is wrought in vs. For the vnderstanding whereof we are to know, that wee being vnited vnto Christ, principally by Gods spirit, and instrumentally by a liuely faith, and so made members of his mysticall bodie, doe par­ticipate the vertue of his death, buriall, and resurrection, whereby not onely our iustification but also our sanctifica­tion is deriued vnto vs. For first, by vertue of his death our sinnes are mortified, and our corruptions crucified together with him: as appeareth Rom. 6.6. Knowing this, Rom. 6.6. that our old man is crucified with him, that the bodie of sinne might be de­stroyed, that hencefoorth we should not serue sinne. Secondly, by vertue of his buriall, this death of sinne is as it were fur­ther continued, and thereby our sinnes and corruptions are more and more subdued and kept vnder, that they cannot rise and rebel against the spirit. And of this the Apostle spea­keth Rom. 6.3. where he saith, Rom. 6.3. that we are buried with Christ into his death. Thirdly, by vertue of his resurrection there is a quickening power deriued into vs, whereby wee are reuiued and raised vp from the death of sinne to holinesse and new­nesse of life. And of this mention is made Coloss. 2.12.13. where it is said, that as we are buried with Christ, Col. 2.12.13. Rom. 6.4. so likewise wee are raised vp and quickened together with him: and Rom. 6.4. the Apostle saith, that we are buried with him by baptisme in­to his death, that like as Christ was raised vp from the dead by the glorie of the father, so wee also should walke in newnesse of life.

§. Sect. 6 And this is the manner according to which God wor­keth sanctification in vs; Of the ends of our sanctifica­tion. now wee are briefly to speake of the other causes, as they lie in order. The materiall and for­mall causes of our sanctification may best be considered in the parts thereof. The finall cause is two-fold: Gods glorie, which is the chiefe and principall cause of our sanctifica­tion; and the eternal saluation of those who are sanctified, which is subordinate to the other. For the first, that Gods [Page 598]glorie is the end of all our good actions and holy conuersa­tion, Matth. 5.16. it appeareth Mat. 5.16. Let your light so shine before men that they may see your good works, and glorifie your father which is in heauen. 1. Pet. 2.12. So 1. Pet. 2.12. Haue your conuersation honest a­mong the Gentiles, that they which speake euill of you as of euill doers, may by your good workes which they shall see glorifie God in the day of visitation. And the Apostle Paul willeth vs, that we doe all things whatsoeuer to the glorie of God, 1. Cor. 10.31. 1. Cor. 10.31.

For the other, we are therefore sanctified that wee may be saued, and also be assured of our saluation: and this we may gather out of the Apostles words Tit. 3.5.7. where hee saith, that God hath saued vs by the washing of the new birth, and re­nuing of the holy Ghost, Tit. 3.5.7. that we should be made heires of eternall life. Neither can we euer inioy euerlasting happinesse, vnlesse we be regenerate, Ioh. 3.3. according to that Ioh. 3.3. Except a man be borne againe, he cannot see the kingdome of God. So the Apostle saith, 1. Cor. 15.50. that flesh and bloud cannot inherit the kingdome of God, neither doth corruption inherit vncorruption, 1. Cor. 15.50. And Apoc. 21.27. it is said, Apoc. 21.27. that no vncleane thing shall enter into Gods kingdome: and therefore the Apostle Heb. 12.14. vseth this as an effectuall argument to mooue vs to embrace san­ctification, because without this holinesse no man shall see the Lord. Heb. 12.14. On the other side, if wee bee regenerate and shew the fruites thereof in a holy conuersation, by dying to sinne and rising againe to newnesse of life, then may wee bee certainly assured of our saluation: and therefore the Apostle willeth vs by these workes of holinesse to make our calling and elec­tion sure, 2. Pet. 1.10. affirming that if wee doe these things wee shall neuer fall. 2. Pet. 1.10.

CHAP. II. Of the effects, subiect, obiect, and time of our sanctification.

§. Sect. 1 THe principall effects of our sanctification, Of the effects of our sancti­fication. are a de­testation of our former sinnes in which wee haue taken our pleasure and delight, and an hartie loue of righteousnesse and holinesse, which before our regenera­tion [Page 599]were loathsome and vnpleasant vnto vs; when not­withstanding our infirmities and often falles wee can say with the Apostle Paul, that wee would faine doe that good we cannot, and hate that euill which we doe, and howsoeuer wee cannot performe perfect obedience to all Gods com­mandements, yet we delight in the law of God in the inner man, Rom. 7.15.19.22. Rom. 7.15.19.22. Secondly, from these affections of louing good and hating euill, there ariseth an earnest desire to em­brace the one and flee the other, and from this desire pro­ceedeth a setled purpose of heart, and a carefull endeuour to mortifie our flesh with the corruptions thereof, and for the time to come to frame our liues according to the rule of Gods word, the which purpose and endeuour is ioyned with the diligent vse of all good meanes, wherby we may attaine vnto our desire. Thirdly, when as this desire and endeuour to leade a godly life is hindred by our spiritual enemies, the flesh, the world and the diuell, there followeth in the man re­generate a spirituall combat, wherein hee strugleth and stri­ueth to withstand their temptations, and to goe forward in his course of holy obedience. And if hee preuaile and foyle his spirituall enemies, then there followeth peace of consci­ence and ioy in the holy Ghost; but if hee bee ouercome and led captiue vnto sinne, through the violence of their temptations, then doth hee not lie still and suffer sinne to raigne in him, but hee seeketh to rise againe by vnfained re­pentance, which is accompanied with these seuen fruites: First, a care to leaue that sin into which he is fallen. Secondly, 2. Cor. 7.11. an vtter condemning of himselfe for it. Thirdly, an holy an­ger against himselfe for his fall. Fourthly, a feare least againe he should fall into the same sinne. Fiftly, a desire euer after to please God. Sixtly, a zeale of the same. Seuenthly, reuenge vpon himselfe for his former offence. And these are the ef­fects of true sanctification, which whosoeuer can finde in himselfe, he may be assured that he is sanctified and shall be saued.

§. Sect. 2 The subiect in which this worke of sanctification is wrought, is all and euery one of Gods elect, and them only: Of the subiect of our sanctifi­cation. neither is there any sanctified but those onely that are e­lected [Page 600]and shall be saued, as appeareth Ephes. 1.4. Neither is this worke begun in any one part of them alone, but in all the parts, powers, and faculties of soule and bodie, as appeareth 1. Thes. 5.23. The God of peace sanctifie you throughout: The minde is inlightned with the true know­ledge of Gods will reuealed in his word, Psal. 119.18. Col. 1.9. Psal. 119.11. Rom. 7.18. which before was blinded with ignorance. The memorie is inabled to retaine those holy things which the vnderstanding conceiueth. The will fleeth that which is euill, and imbraceth that which is good. The affections are purged from their corrupti­ons, and made seruiceable to holy reason. The body also is sanctified, 1. Cor. 3.16. and made a fit temple for the holy Ghost: so that whereas heretofore the members thereof were the rea­die seruants of vnrighteousnesse vnto sinne, Rom. 6.19. they are now become the seruants of righteousnesse vnto holinesse. Lastly, the actions and outward conuersation which heretofore were sinfull and scandalous, are now holy and righteous, seruing both for the aduancement of Gods glorie, and the edification of our christian brethren. In a word, whosoeuer are truely sancti­fied, they are also wholy sanctified, that is, as the Apostle speaketh, sanctified throughout, in 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 [Page 601]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 [Page 602]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, [Page 603]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, [Page 604]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 [Page 605]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, [Page 607]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 [Page 608]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 [Page 609]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 weakenesse in resisting sinne, and inability to performe obedience to his lawe: and also that Christ died, not for the iust but the vniust, not for the righteous, but for the sinner: and therefore be thy sinnes neuer so many, yet applying the merits of Christ by faith, neither their guilt nor punishment shall be imputed vnto thee. Call to minde also the gracious promises of pardon and forgiuenesse, which are made vnto thee in the Gospell; for the obtaining whereof, nothing is required of thee but faith and repentance: now this faith thou hast already, and this repentance thou maist haue here­after when thou hast inioyed the pleasure or profit of this sinne. Neither doth repentance goe before, but followeth the committing of sinne; so that vnlesse thou first sinne, thou hast no cause of repentance nor neede to repent.

§. Sect. 3 And these and such like are Sathans baites, That the world and the flesh further the former temp­tation. wherewith he allureth vs to intangle our selues in the snares of sinne: into which wee are more readie to fall through the corruption of the flesh, which naturally louing sinne, doth, with the euill motions and desires thereof, further Sathans temptations; and the instigation of the world which pricketh vs forward and draweth vs on into the steepe descending way of wic­kednesse, into which we are readie to runne headlong of our owne accord; partly alluring vs with pleasures, riches and worldly glorie, the desired obiects of our carnall desires; and partly drawing vs with euill examples, first to a liking, and then to the practizing of those sinnes, which we see commit­ted by others.

Against all which temptations that we may be the better armed, let vs in the next place propound some arguments whereby wee may bee withheld from falling into Sathans snares of sinne, into which his suggestions, the worlds allure­ments, and our owne corruptions leade and draw vs: and then being hereby moued to a true detestation of our sinnes, and an earnest desire of hauing a diuorce sued betwixt vs and them, I will afterwards set downe some meanes, by the carefull vse whereof we may be inabled to stand in the day of temptation, and preserued from falling into those sinnes which we alreadie condemne in our iudgements and dislike in our affections.

§. Sect. 4 The reasons whereby wee may bee perswaded to resist sinne are of two sorts: The preserua­tiues to keepe vs from sinne, of two sorts. the first, tying vs to holy obedience in the bands of loue: the other, binding vs from falling into sinne with the cords of feare. Of the former ranke are these and such like holy considerations.

The first reason taken from Gaeds loue to­wards vs.First, wee are to set before vs the infinite loue of God to­wards vs base and vile creatures, altogether vnworthie of his least fauour by reason of our sinnes; the which his loue as it plainly appeareth in all other his mercies and manifolde benefits bestowed on vs, so especially in sending his onely begotten and dearely beloued sonne, not onely to suffer some small miserie, but euen death it selfe, yea that cursed ignominious and cruell death of the crosse for vs, who were [Page 611]not his louing friends or faithfull seruants, but opposed ene­mies and rebellious traytors, who had renounced his seruice and yeelded our selues as slaues to Sathan readie to doe his will. Seeing therefore our good God hath so dearely loued vs, who were altogether vnworthie his loue, and most wor­thie of his anger and heauie iudgements, O why should not this flame of his loue towards vs, kindle some sparkles of loue towards him againe, who is in himselfe the chief good­nesse, and to vs most kinde and gratious? If for our sakes who were his abiect enemies, hee hath not spared his owne sonne but gaue him to die for vs; should wee not for his sake, who is our chiefest friend, bee as willing to part with our sinnes, and to kill and crucifie all our carnall corruptions? Neither can wee by any other meanes so cleerely shew our loue to God as by hating sinne, which aboue al things in the world is most hatefull and odious vnto him, and the onely cause which maketh him abhorre euen his excellent creatures, so that though hee loued them as being his owne workes, yet he detested them being defiled with the filthie spots of sin; yea so odious is sinne vnto our righteous God, that he could not chuse but punish it in his dearely beloued sonne, who bare our transgressions and sustained our persons, and when there was no other way to subdue the power of sinne, hee gaue it a mortall wound euen through the bodie of our blessed Sauiour, and deliuered him to be crucified, that by this meanes he might also kill and crucifie our corruptions. Seeing therefore sinne is most odious and detestable in the eyes of God, wee cannot better shew our loue towards him, which his loue towards vs hath so well deserued, than by hating and flying that which he so much abhorreth.

§. Sect. 5 Secondly, The second reason, taken from Gods be­nefits. Ephes. 1.4. let vs call to our remembrance his innumerable benefits, which are the vndoubted signes of his loue to­wards vs. First hee hath elected vs vnto eternall life that wee should be holy. Seeing therfore he hath made special choise of vs amongst many who are reiected, therfore let vs exceed others in a holy care of seruing him, and auoiding those things which are displeasing in his sight; hee also hath crea­ted vs to the end we should worship and serue him our Lord [Page 612]and Creator: Act. 17.28. and therefore seeing we haue our being from him, let vs in al our actions seeke his glorie and auoid sinne, whereby he is dishonoured. Yea hee hath not made vs the vilest of his creatures, but reasonable men according to his owne image and likenes, and therefore let vs not deface this glorious workmanship with the filthie spots of sinne. He hath redeemed vs out of the cruell bondage of our spirituall enemies, by giuing his sonne to be the price of our redemp­tion, and therefore seeing we are bought with a price so ine­stimable, let vs not wilfully again make our selues the bond­slaues of sinne and Sathan, 1. Cor. 6.20. Luk. 1.74.75. 2. Cor. 5.15. Rom. 6.6.8.18 but glorifie our redeemer in our bo­dies and in our soules, seruing him in holinesse and righteousnesse all the daies of our liues. He hath effectually called vs and se­lected vs out of the corrupt masse of mankinde, and there­fore let vs walke worthie our vocation, 1. Thess 4.17. for God hath not called vs vnto vncleannesse but vnto holinesse. He hath freely iustified vs, imputing vnto vs Christs righteousnesse, and pardoning all our sinnes, both in respect of the guilt and punishment; and therefore being made free from sinne, let vs no longer liue therein, but now become the seruants of righteousnesse; and seeing he hath forgiuen much, let vs also loue much, la­bouring to manifest our loue by the fruites of holy obedi­ence. Luk. 7 47. He hath reconciled vs vnto himselfe in his sonne, and therefore let vs not by our sinnes make him our enemie, nor againe build vp this wall of separation which Christ our Sa­uiour hath broken downe. Col. 1.21.22. Eph. 2.14. He hath adopted vs in Christ to be his sonnes and heires of euerlasting life, and therfore see­ing we are the sonnes of God, let vs yeeld obedience to our heauenly father, and not liue in our sinnes like the slaues of Sathan, least prouoking his iust displeasure against vs by our rebellious wickednesse, wee should bee disinherited of our heauenly patrimonie. He hath granted vnto vs the peace of conscience and ioyes in the holy Ghost, and therefore let vs not by our sinnes disturbe our peace and wound our con­sciences, turning our sweete ioy and comfort into griefe and bitter heauinesse. Finally, he hath added vnto these spirituall gifts, innumerable temporarie benefits, health, wealth, liber­tie, foode, apparell, and therefore let vs not abuse his gifts by [Page 613]prophaning them with our sinnes, but rather vse them as in­couragements whereby we may be moued with all cheere­fulnes to serue so bountifull a master. In a word, as the gifts of God are infinite which concerne this life and the life to come; so are the reasons drawne from them infinite, which may serue to restraine vs from sinne, and containe vs in the course of holie obedience: the which if wee continually re­taine in memorie (euen those benefits which are common to all true Christians, and those which euery one receiueth in his particular place and calling) wee will not (vnlesse our vngratefulnes bee intollerable) easily hearken to Sathans temptations, nor for the vaine pleasures, vncertaine riches and momentanie honours of this wicked world be hired to commit sinne, which we know to be displeasing and odious in the sight of God, who in his endlesse loue hath bestowed vpon vs such innumerable benefits.