the operation of God Quest But how may our faith be supported in beleeuing those things shadowed out in baptisme Answ Two waies First if we consider Gods operation Secondly if we consider Christs resurrection This is the briefe order and dependance of this verse so that here he intreats of baptisme both by the effects and by the causes the effects are spirituall buriall and spirituall resurrection the causes are three faith the operation of God and the resurrection of Iesus Christ Buried together with him Three things may be here noted 1. the buriall of Christ 2. the buriall of the Christian 3. the vnion of both For the first that Christ was buried was storied by the Euangelist a Ioh. 19. and fore-signified by Ionas as a type b Mat. 12.39 40 and fore-prophecied of by Esay the Prophet c Esay 53.9 he was buried in Ierusalem the place where the dying sacrifices had giuen warning of his death but it was without the Citie both to answer the type Leuit. 16. and to signifie that his sufferings belonged to Gentiles as well as to Iewes He was buried in Caluarie the place commonly appointed for condemned men and not in Hebron where some thinke Adam was buried to note that his death was to be auaileable for the condemned men of Adam as well as for Adam himselfe He was buried in another mans graue to signifie that he died for other mens sinnes Now for the second viz. the buriall of Christians they may be said to be buried euen whiles they liue for the buriall of the body he cannot meane here in diuers respects 1. In respect of disgrace and reproch the throats of wicked men are often an open sepulchre d Psal 5. into which if the names of the godly fall they are buried for the extremitie of disgrace and reproch with which they couer them 2. In respect of abnegation or the deniall of the loue and care for earthly things and so we are buried to the world when like dead men we care not for it but deuote our selues to the contemplation of heauenly things 3. In respect of mortification of our sinnes the scripture by diuers metaphors expresseth the diuers degrees of mortification For first there is the wounding of sinne when the sinner is pricked with remorse by the law Secondly the condemning of sinne when the sinner keeping a spirituall assise doth examine confesse and iudge himselfe guilty before the Lord. Thirdly the crucifying of sinnes when the sinner racks his owne soule by godly sorrow driuing in the nailes of Gods threatnings with acknowledgment of his owne deserts and restraining his flesh through a spirituall reuenge not caring to expose himselfe to the shame of the world so that in Christ he may finde atonement for his sinnes Fourthly the killing of sinne when the sinner puts off the bodie of sinnes and forsaketh his euill waies Now then after this followeth the last degree and that is here the buriall of sinnes Of the buriall of sinne Certainely there remaines euen after true repentance in the very godly a great deale of hidden corruption of nature inward wandrings distractiōs after the world sudden euill propositions against God or his word or prouidence or presence or promises or people impatience secret pride and somtimes hypocrisie a frequent rebellion within against good duties vnthankfulnes frequent omissions either of holy duties or the care of the power of them hastines or anger impure desires thoughts of reuenge besides a great deale of disorder he may finde in himselfe both at home and abroad Now it is not enough nor may he rest in the former repentance but he must proceed euen to the remouing of these remainders of corruption death commonly ariseth out of the disease of some one part but buriall couers all The worke of reformation and repentance many times begins at the care of some few principall sinnes but we must neuer be quiet till we burie the whole old man with his works so that in one sense the buriall of sinnes is nothing else but the progresfe of mortification Againe after we haue forsaken our sinnes to burie them is to keep a diligent watch ouer our nature and to take downe our flesh yea sometimes with refraining of lawfull delights or pleasures Further the buriall of sinne it may import our care after we haue left our sinnes to remoue them out of sight both out of Gods sight by suing out our pardon and out of the sight of our consciences by quieting them in the application of the bloud of Christ and the promises of grace and out of the sight of others so farre as our sinnes were scandalous also by shewing forth our repentance and care to auoide all appearance and occasions of like sinning Their priuiledges that haue attained to the buriall of sinne Great is the glory and happinesse of Christians that haue attained to this buriall of sinne for these serue God in a neere acquaintance with him these haue ouercome the world these can stand before death and iudgement vnapalled these are mighty in the power of Gods ordinance these know the secrets of the kingdome of God these are without the reach of the Law and feele not the sting of crosses these are had in singular honour with God and the holy Angels of heauen and the prouidence of God is vsually eminent towards these Now for the third might some one say what hath the Christians buriall to doe with Christ How our spirituall buriall depends vpon Christ how is there any relation betweene them Ans Our spirituall buriall in the progresse of mortification depends vpon Christ diuers waies 1. In that he hath required and made gracious promises to it 2. In that the efficacie of the meanes by which it is wrought comes from Christ 3. In that it is accepted of God onely for Christ and through his intercession 4. In respect of example he was buried as well as we But chiefly in respect of vertue our buriall of sinne is wrought by a vertue arising from Christs buriall in the graue The Vses of all this followes First for information here we may see how God stands vpon mortification Vses The state of such as neglect mortification and that men must not thinke alwaies they haue done inough when they haue left their faults and withall we may see how dangerous a course they take that so soone giue ouer the exercises of mortification for by this meanes we cause the old sinnes many times to breake out againe and their consolations are small and seldom crosses daily trouble them and the heart is often grieued and griped with feare and terrible doubts or else they are quickly ouergrowne with a spirit of slumber Secondly for instruction to be carefull to burie our sinnes but here take heede of the dissimilitude Dissimilitude in tvvo things for in some things the comparison cannot hold as here in two things for first when we burie the bodies
afflictions but reioyce in them rather that for diuers reasons First because they are the afflictions of CHRIST that is such as he accounts to be his Secondly because I know that in Gods Decree I haue my part of troubles assigned me and it is my ioy to think that in so good a cause I haue almost fulfilled them Thirdly because these Afflictions extend but to my flesh and outward man And lastly because it is for your good I suffer euen for the confirmation of your Faith and for the good of the whole body of Christ which is the Church Thirdly Verse 25. Whereof I am a Minister according to the dispensation of God which is giuen mee vnto you ward to fulfill the word of God Verse 26. Which is the mystery hid since the world beganne and from all ages but now is made manifest to his Saints I haue receiued this Commission concerning the Gospel immediately from GOD himselfe with strict charge that for your good I should pursue the execution of it till not only Faith and Hope were wrought but till we saw the worke and word of God euen accomplished and fulfilled Fourthly what can there be more excellent and worthy to be beleeued and trusted in then this Gospell of IESVS CHRIST and our reconciliation in him seeing it is that dreadfull Mystery which worlds of men haue wanted as being hid from whole Ages and Generations hitherto and now by the vnspeakeable mercy of GOD is reuealed by preaching vnto the Saints as a peculiar treasure entrusted to them And fiftly the rather should you hereupon settle Verse 27. To whom God would make knowne what is the riches of this glorious mystery among the Gentiles which riches is Christ in you the hope of glory considering the admirable subiect of the Gospell for it is the good pleasure of GOD in this rich and glorious Mystery of the Gospell to make known to the poore Gentiles Christ Iesus himselfe and that by giuing him therein to dwell in your hearts by Faith and as your assured and onely hope of immortall glory Sixtly Verse 28. Whom we preach admonishing euery man and teaching euery man in all wisedome that we may present euery man perfect in Christ Iesus neyther should you euer cast away the confidence of your assurance and hope or grow weary heerein seeing it is the drift and end of all our preaching wherein wee eyther admonish or instruct you leading you through all sorts of wisedome in the word of GOD. I say the end of all is to present you at the length perfect and compleate euery one of you in CHRIST IESVS in some acceptable measure of Sinceritie and Knowledge in him Verse 29. Whereunto I also labour and strâ—â—e according to his working which worketh in me mightily And sâ—â—â—hly being incouraged with that successe which the LORD hath giuen to my ministery I will labour at I haue laboured and still striue with all possible diligence and endeauour in this glorious worke hoping that this also may proue a motiue among the rest to perswade with you to keepe Faith and Hope to the end with all Constancie and holy perseuerance CERTAINE OF THE Chiefest things obserued in the Notes vpon this first CHAPTER WHat rules wee must obserue in alledging the examples of godly men sinning fol. 4. The assurance of a lawfull Calling serues for many vses fol 5. Gods Children called Saints in this life in foure respects fol. 7. Comforts for the dispised Saints with answere of some Obiections fol. 7. 8. How Saints may be knowne fol. 9. Christian faithfulnesse is to be shewed in fiue things in spirituall things and in three things in temporall things fol. 10. 11. Idlenesse in Professors taxed fol. 11. Seuerall Vses arising out of the consideration of this that wee are Brethren fol. 13. How wee may get into Christ and how we may know whether we be in Christ fol. 13. 14 Spirituall things are the best things for nine reasons fol. 15. The Motiues and the manner of Thankesgiuing to God fol. 20. Foure Rules of tryall in our Thankesgiuing to God for others fol. 21. A Child of God neuer giues thankes but he hath cause to pray and contrariwise fol. 21. Foure sorts of prayers for others fol. 21. 68. Fiue reasons to warrant praying euery day fol. 22. The Sorts Obiects Parts Degrees Benefits Le ts Signes of Faith with the misery of the want of Faith the incouragements to beleeue and the defects of the common Protestants Faith fol. 23. 24. 25. 26. 27. 28 29. 30. 31. 32. Indiscretion is not the cause of the reproaches and troubles of Christians fol. 33. The surest way to get Credit is to get Grace fol. 34. Foure Signes of Vaine-glory fol. 34. Seauen Obseruations about Loue. fol. 35. Seauen things to be shewed in Christian Loue. fol. 36. Foure things in the manner of our loue fol. 37. Motiues to perswade to the exercise of mutuall loue fol. 38. 39. 40. Eight helpes of Loue. fol. 41. 42. The defects of the common Protestants Charitie or Loue. fol. 42. 43. Eight Differences betweene true Hope and common Hope and seauen meanes to breede true Hopâ— fol. 45. 46. What wee must doe if we would haue heauen when we die fol. 46. What profit good men get by hearing Sermons fol. 49. 50. The sorts of euill hearers with their miserie fol. 50. 51. How the Word is said to be a word of truth and that it worketh truth in vs six wayes fol. 52. Concerning the Gospell what it containes who may and who doe receiue it and the effects of it fol. 53. 54. Motiues to fruitfulnesse what fruit wee should beare and the meanes to make vs more fruitfull fol. 55. 56. There is a season for fruit fol. 58. Seauen things to be done that we may heare the Word in truth fol. 59. The causes of fruitlesse hearing fol. 60. The great commodities of assurance ibid. Who loue not God and who loue not men fol. 64. To loue as Christ loued vs hath foure things in it ibid. Incouragements to prayer fol. 66. 67. Why many pray and speede not fol. 67. What wee should seeke to know Motiues to knowledge and rules for attaining knowledge fol. 70. 71. Signes of a naturall man fol. 73. Who make Schisme in the Church fol. 73. Rules for Contemplation fol. 75. Tenne Obiections against Knowledge answered out of Prou. 8. fol. 75. 76. Wherein Wisedome consists Wisedomes order in seauen things Wisedomes specialties in the behauiour first of the Heart in fiue things secondly of the tongue in seauen things thirdly of the Conuersation in eight things fol. 76. 77. 78. Motiues to holy life the causes of prophanenes rules for holinesse and the gaine of holinesse fol. 78 79. 80. Nine Reasons against merit fol. 81. What it is to walke worthy of the Lord it hath sixe things in it fol. 82. Eight rules to be obserued if we would please God and sixe rules if we would please men fol. 83.
of Angels nor what is done in heauen and most proudly doe they aduance themselues swelling in the vaine conceits of their fleshly mindes Yea they that bring in this doctrine fall from the foundation hold not CHRIST who is the head of the Church of whom euery member doth depend and the whole body is excellently furnished and indissolubly knit together and encrease with the encreasing of GOD. And lastly for traditions I wonder at it you should be clogged with them seeing you are deliuered from them in the death of CHRIST and they are not so honourable as the ceremonies of Moses but are vile burthens Thinke but with your selues how vainly they impose vpon you when they say touch not taste not handle not Besides all these are perishable things and fit nothing at all to eternall life and further they are euidently the common documents and deuises and doctrines of men that neuer had warrant in the word of GOD. It is true they find out many faire pretences to blind mens eyes withall as that heereby wee shew speciall Zeale to GOD in doing more then hee commandeth and these things seeme to tend to humilitie and the taming of the flesh but all these are but shewes and therefore naught whatsoeuer they say because they yeelde not a due respect euen to the body of man CERTAINE OF THE choisest and cheefest points handled in the second CHAPTER HOw many wayes faithfull Ministers fight fol. 3. The comfort comes by the word with the answer of manie obiections fol. 5. 6. Causes why many finde no more comfort in the word fol. 7 Seuen inconueniences of an vncomfortable heart fol. 7. The differences author bond seat effects obiects and properties of loue and rules for preseruing it fol. 7. 8. Foure sorts of disturbers of the Church fol. 8. Seuen things of which we should be assured fol. 9. Seuen signes of full assurance and what we must doe to get it fol. 9. Wherein our spirituall riches lie fol. 10. An answer to the obiquitaries fol. 11. What Pithanoligie is fol. 13. Who are deceiuers fol. 14. Rules to preuent beguiling fol. 14. Of order in the Common-wealth and the Church and in the Familie fol. 15. 16. Ten helpes of order in conuersation fol. 16. Rules to bring our liues into order fol. 17. Nine lets of order fol. 17. Of stedfastnesse of faith fol. 18. The properties of a man stedfast in faith fol. 18. The causes of vnsettlednesse fol. 18. The meanes of stedfastnesse fol. 19. The vnconueniences of an vnstedfast faith fol. 19. How weake faith may bee discerned and the causes of vnsettlednesse or weake faith and remedies fol. 19. Causes of faith weakned signes and remedies fol. 20. Causes of the losse of stedfastnesse fol. 20. The effects of falling away fol. 20. Remedies for the losse of stedfastnesse fol. 21. The priuiledges of such as receiue Christ fol. 24. Rules for perseuerance to be obserued in our first conuersion fol. 24. 25. What a free spirit is fol. 26. Signes of a true heart fol. 26. Rules for perseuerance to be looked to after our calling fol. 26. 27. How philosophie becomes vaine deceit fol. 30. Of traditions in the Church of the Iewes and of the Gentiles and in the times of the fathers in the Primitiue Church and in Poperie fol. 31. 32. Of the abrogation of the Law fol. 33. Morall Iudiciall and Ceremoniall in what respects fol. 34. How the diuine nature can bee in the humane and how Christ was like vs and how vnlike fol. 36. Distinctions of vnions fol. 37. Gifts supernaturall and naturall in Christ fol. 38. A threefold wisdome in Christ fol. 39. Of the power of Christ fol. 39. Christians are compleat both comparatiuely and positiuely and that foure wayes fol. 40. The compleatnesse of the weake Christian fol. 41. The compleatnesse of the strong Christian fol. 41. Of Angels as they are principalities and powers fol. 42. The benefits Angels haue by Christ as their head fol. 42. A two-fold circumcision fol. 43. Of circumcision in the flesh what is signified by it and the ends of it and why it was abolished fol. 43 44. Eight reasons of the hard kindes of phrase or speech in Scripture fol. 44. What circumcision without hands is fol. 45. The time of circumcision without hands fol. 46. Six defects of the carnall Israelite fol. 47. The practises of the flesh and courses to tame it fol. 47. 48. Why our sinnes are called a bodie of sinnes vers 11. How many wayes sinne is put off vers 11. Of the circumcision of Christ vers 11. Ten reasons why Christ was circumcised vers 11. Christians buried in three respects while they liue vers 12. The degrees of mortification and what the buriall of sinne is vers 12. Christ raiseth men vp diuers wayes vers 12. Of the resurrection of graces vers 12. Of the resurrection of duties vers 12. Of Baptisme vers 12. What faith hath to doe in baptisme or in sanctification vers 12. Of the operation of God and in what things we haue warrant to beare our selues vpon the power of God vers 12. A foure-fold death and of death in sinne vers 13. Of the vncircumcision of the flesh vers 13. Of quickning and our new birth the meanes necessity prerogatiue and signes of it Of forgiuenesse of sinnes vers 13. Of the hand-writing that was against vs and the cancelling of it v. 14. Of a great combate vers 15. Of the battle betweene Christ and the Diuels vers 15. Of Christs victorie and triumph ouer the Diuels both in himselfe and in vs. fol. 72. 73. Of ceremonies and how they were shadowes of meats daies and saboths fol. 74. 75. Of the Christian race and lets in running fol. 77. Rules to be obserued concerning this race of godlinesse fol. 77. About worshipping of Saints and Angels against the Papists in three things fol. 78. Of the pretence of humblenesse of minde fol. 79. Of the diuers kindes of ignorance fol. 80. How men please themselues in their owne deuises fol. 81. Of pride and how it is in vaine in three respects fol. 82. The priuiledges flowing from our vnion with Christ fol. 84. Wherein the Church groweth fol. 85. Three things that make men grow fol. 86. CHAPTER II. VERSE I. For I would ye knew what great fighting I haue for your sakes and for them of Laodicea and for as many as haue not seene my person in the flesh THe exhortation begun in the 23. The order of the first part of this chapter verse of the former chapter is continued in the first 7. verses of this chapter wherein the Apostle propounds three other reasons for confirmation and answers diuers secret obiections The reasons are in the three first verses and the answer to the obiections in the foure next The first reason is taken from the care the Apostle tooke for them in the worke of his ministerie in this verse The second reason is from the effects of the Gospell
them for whom we pray or else it is a more set or serious imploring of Gods aide with the vnited forces of the godly and lastly Giuing of Thankes stands in the lauding of God for blessings or graces and in the 6. of the Ephesians and in the 1 of Tim. 2. the Apostle sets downe rules to bee obserued in Praier for others in the Ephesians hee requires that they pray Ephes 6.18 1. at all times 2. with all manner of Prayers 3. in the spirit 4. with watching 5. with perseuerance 6. With spirituall importunitie and lastly for all Saints And in Timothy he requires that they pray 1 Tim. 2.8 1. euery where 2. with pure hands 3. without wrath 4. without doubting Alwaies To pray alwaies is to consecrate euery day and night to God by Prayer and besides to pray vpon all occasions with lifting vp our harts vnto God or by vsing short prayers which they haue beene wont to call Eiaculations Neither was it the dutie of Paul onely to pray alwaies that is to keepe a set order of Prayers but it is our dutie also to set apart time euery day Reasons to warrant praying euery day euening and morning to pray vnto God our selues and our households And because these exercises of Religion are by the most wholy neglected and in roome of it vile prophanenesse staines mens houses I will here set downe by the way some few reasons to warrant a daily set course of praying Math. 6.11 First our Sauiour CHRIST teacheth vs to pray for the bread of the day euery day as God will not promise vs bread for a weeke a month a yeere so neither will God accept of a prayer for the necessities of a weeke month or yeere before hand but will haue vs to make as much conscience to pray daily as we haue sense of daily wants Secondly we are commanded to pray continually 1 Thes 5.17 now what sense can be probably giuen of these words if that a daily set course of prayer bee not included Thirdly the Saints prayed euery day an auncient practise some thousand of yeeres a goe Dauid prayed seauen times a day and Daniell three times a day Let wicked and prophane people say what needes all this prayer but let vs be assured that as holinesse and grace growes in any so are they more abundant in this worship of praier the holiest men haue euer prayed most for though they haue not most neede yet they haue alwaies most sense of their owne needes and others to Fourthly if our foode must bee euery day sanctified by the exercise of the Word and Prayer then much more haue wee neede to sanctifie our selues 1 Tim 4.2 our housholds our callings and our labours by daily Prayer Lastly Prayer is called Incense and Sacrifice Now the Iewes held it an abhomination of desolation Psal 141.2 51.17 if the morning and euening Sacrifice were wanting neither do wee lesse need to seeke daily the benefits of the attonement made by the sacrifice of Christ and his intercession then did the Iewes and wee are euery way as much bound as often to professe our faith in CHRIST slaine as they did in Christ to be slaine And thus of the demonstratiue and vndeniable signes of the Apostles loue to the Colossians as they are generally set downe in this Verse Verse 4. Since wee heard of your faith in Christ Iesus and your loue towardes all Saints Verse 5. For the hopes sake which is laide vp for you in heauen IN these words and the rest that follow to the 12. Verse hee doth particularly explicate the two signes of affection first he sets downe his Thankesgiuing to Verse 9. secondly he prayes Verse 9. to 12. In the Thankesgiuing hee giues thankes for their Graces in these words secondly for the meanes of grace in the rest of the words to the 9. Verse Their Graces are three Faith Loue and Hope Of Faith In the handling of the Doctrine of Faith I consider it First in the coherence Diuers things concerning Faith noted from the coherence Heb. 11.6 2 Cor. 13.5 as it stands in the Text Secondly as it is in it selfe apart from that which went before or comes after From the generall consideration of the Coherence I obserue First that wee can neuer be reconciled to God or attaine the chiefe good without Faith Without Faith it is impossible to please God Therefore it is good for vs to proue our selues whether we bee in the Faith and to know whether Christ be in vs except we be reprobates Secondly this Faith is not naturall wee are not borne beleeuers wee are all concluded vnder sinne and kept vnder the Law and shut vp to Faith afterwards to be reuealed x Gal. 3.22.23 It is the worke of God yea of the power of God y 2 Thes 1.11 It is the gift of God z Ephes 2.8 All men haue not Faith a 2 Thes 3.2 It must be gotten with much striuing b 1 Tim. 6.12 As not by nature so not by naturall meanes and therfore we must seeke for better grounds then I haue beene alwaies thus neither will it auaile thee to shew thy education ciuilitie morall vertues outward holinesse c. Thirdly whatsoeuer we gaine by the word of God if wee gaine not Faith and Loue all is vaine Knowledge is vaine Zeale is vaine c. therefore it behooueth vs to gather in our thoughts and to minde that one thing that is necessarie Lastly though Nature deny strength to beare or power to giue this grace yet there is power in the word of God preached to beget euen Faith as well as other Graces Faith commeth by hearing c. Rom. 10.17 Rom. 10.17 and Gal. 3.2.5 Gal. 3.2.5 he saith They receiued the Spirit by the hearing of Faith preached c. Heare and your soule shall liue Esay 55.4 Esay 55 4. Thus much of the Doctrines from the Coherence That the nature of this grace may appeare the seuerall acceptations of the word the sorts obiects parts and degrees of it must be considered Faith is in Scriptures diuersly taken sometimes it is giuen to GOD The acceptations of the word Faith and signifieth his faithfulnesse in his promises as Rom. 3.3 Shall their vnbeliefe make the faith of God of none effect And when it is giuen to man it is taken First for Fidelitie as it is a vertue in the second Table Mat. 23.23 Secondly sometimes it is taken for the Doctrine of Faith Rom. 12.6 According to the Analogie of Faith Thirdly sometimes for Profession of Religion thus Elimas is charged to haue laboured to turne the Deputie from the Faith Acts 13.8 Fourthly sometimes for Christ himselfe by a Metonymie who is both the obiect and cause of Faith Gal. 3.25 Fiftly for Knowledge only thus the Diuels are said to beleeue Iames 2. Sixtly for the gift of working Miracles If I had all Faith so as I could remoue mountaines
Our Sauiour shewes that this is no sufficient excuse by bringing in the man that had bought his fiue yoake of Oxen then which what could be more needfull seeing hee could not follow his Husbandrie without Oxen Secondly a second Error letting Faith is a close opinion of merit which stickes fast in our nature Thirdly Faith is hindered when the minde is fore-stalled with an opinion Psal 50. Esay 1. that an outward seruing of God will serue to bring them neere enough to God If they heare Seruice and Sermons and receiue the Sacraments c. they haue done so much as they thinke is enough Fourthly many therefore neuer labour to get Faith because they thinke it is impossible to take any such course that they should get any assurance of the remission of their sinnes in this life or if it be possible for others yet it is not for them Lastly others thinke it possible to be had and it is good to bee humbled so farre as to seeke it with teares and prayers and they thinke they doe well that will not giue ouer till they haue comfort that way but yet they thinke all this adoe vnnecessary and that they may be saued without it In the Heart Faith is letted fiue wayes Le ts in the heart First when men nourish the secret euills of their hearts both in thoughts and affections and make not conscience to repent for them An euill heart is alwaies an vnfaithfull heart Heb. 3.12.13 therefore men are exhorted to take heede of being hardened through the deceitfulnesse of sinne Secondly Wordlines is a great let of Faith when men suffer their thoughts and affections to be continually taken vp with minding of things here below though they cannot be charged with any great couetousnesse Thirdly there is in mens affections an vnwillingnesse to part with worldly pleasures and delights and they are loath to loose their credit with their carnall friends which they say they must doe if they take this course Fourthly the world is full of common hope and presumption of Gods mercy men say God is mercifull when they haue neither comfort from the Promises of God nor ground of assurance nor witnesse of the spirit of adoption Fiftly Faith is letted and men are kept from vsing the meanes to get Faith and to seeke God while hee may be found onely through a feare least if they should examine themselues and search whether they had a true faith or not they should finde they had none and then they should be troubled and driuen into Melancholy despaire c. Lastly Le ts in conuersation there are some things in mens carriage which greatly let and hinder Faith First a prophane contempt of the word of God either men will not heare or but by starts or they attend not or not apply it to themselues or not meditate of the doctrine afterwards or not labour for the power of it in practise c. Secondly the example of the multitude hinders much a Math. 7.13.14 Luke 13.23.24 especially the example of wise men and great men in the world b John 7.45 to 50. Thirdly some when they go about the duties of mortification and Faith they are turned off before they get Faith either because they finde hardnesse of heart or are ouer charged with temptations or doubts of audience and acceptance and that God will neuer looke after such broken desires c. or else because they haue not comfort presently they grow desperate and say they shall haue none at all or else are vanquished with thoughts of Atheisme iniected which many times preuailes so strongly that they can hardly bee recouered againe to any care to labour for Faith till either bitter crosses or feare of Death or Hell awaken them Lastly Closenesse is a great cause of want of Faith when people will not discouer their doubts and feares especially to their Pastors being wise and mercifull and yet know not what to doe and cannot get information from publike hearing Here may be taken vp a iust complaint of the strangenesse betweene the Shepheards and the Flockes the one thinking hee hath done enough if he preach to them and the other if they heare him There remaines two Vses of this Doctrine of Faith Vses First seeing there are diuers sorts of Faith and that many benefits may be had by a true Faith and seeing that on the other side there are wofull effects of the want of Faith c. It should teach vs to try whether wee haue Faith or no and that this may be knowne we must vnderstand First that before Faith can be wrought the heart must bee mollified by afflictions The signes of Faith by the continuall dropping of the word of God by the knowledge of our miserie by Legall feare or lastly by terrors from God Secondly before Faith can appeare Repentance will shew it selfe and that especially in two things First in godly Sorrow for sinne past Secondly in the change of the thoughts affections and life As for godly Sorrow it may not be denied but that it may be without terrours in some but neuer so easie in any but these three things are true 1. That they grieue because they cannot grieue 2. They hate their speciall sinnes 3. They reforme both inwardly and outwardly Thirdly Faith after the softning of the heart and Repentance shewes it selfe in sixe things First in an honourable opinion ready to belieue all the word of God though it make neuer so much against our pleasure or profit Secondly by the Combate betweene the flesh and spirit Thirdly by the holy Desires after remission of sinnes and holinesse of life witnessed by constant Prayers and diligent Vse of the meanes Fourthly by a fixed Resolution reposed vpon the way of God though they finde not comfort presently Fiftly by the forsaking of the world and pleasures of sinne c Heb 11 25. Lastly by the purging out of the euills of the thoughts and affections d Math 5.7 Acts 15.9 As for Ioy Peace Thankefulnesse Admiration Loue and desire to conuert others c. they belong to Faith growne not so apparantly to Faith begunne Vse 2 Lastly here might iustly be taxed the defects and wants that are found in the common Protestant The defects of the common Protestants Faith The Faith of the Protestant at large is faultie First because hee knowes no time of spirituall birth and yet he can tell to a day when he was borne in nature Secondly they seeke not vnto the meanes spirituall to get Faith Thirdly they rest in other things in stead of Faith as Knowledge Hope c. Fourthly their Faith is commonly either Historicall or Temporarie for either it is enough to beleeue that Christ died for sinners or else if they beleeue the Articles of the Creede to be true and bee no Papists but sound in the matter of Iustification and receiue the Sacrament especially when they are sicke all is well or if they
beleeue the word of God to be true or especially if they can be willing to heare Sermons c. Fiftly they regard not Gods promises to apply them nor to liue by Faith they hold both to be absurd Sixtly they want the iudgement that Diuines call the iudgement of goodnesse Lastly they doe not beleeue that application is of the nature of Faith Heard of In that their graces are heard of and by seuerall relation the fame of them is spread foure things may be obserued Obser 1 1 It is hard to haue any sauing grace but it will bee perceiued and obserued Grace will be heard of and obserued if it be true Grace and that for diuers causes First Grace cannot be without fruit externall and by their fruite yee shall know them Secondly God doth not ordinarily giue sauing Grace but it is gotten in or after some great affliction A man may get much generall knowledge and goe farre in a temporary Faith without any great paine or perplexitie but the paines of trauaile do vsually accompany the birth of any sauing Grace Neyther is there any such hearkening after a childe borne in nature as there is after an afflicted conscience now ready to bee deliuered of any eternall Grace Thirdly Grace cannot be receiued but it workes a great change and alteration Vse 3 of disposition and practise of affection and carriage it will worke an alteration generall inward and outward Now all this stirre in reforming is lyable to obseruation Fourthly the Diuell vsually lieth still whiles men please themselues with Obser 4 the effects of Historicall and Temporary Faith because they feed presumption but so soone as Iustifying Faith is got in the least measure and workes by purifying both the heart and life from beloued sinnes though it worke neuer so weakely he bestirres himselfe and his agents by carnall counsell temptations reproches slanders difficulties and a thousand deuises to make this birth painefull and if it were possible abortiue the Flesh boyles the Diuell darts fire by iniection the World hatefully pursues and wonders at the suddaine restraint and retyring if Men runne not into the same excesse of riot Iohn 16. 1 Pet. 4.4 Esay 59.15 Hee that restraineth himselfe from euill maketh himselfe a prey Lastly the Graces of God are like Lampes on a hill in a darke night and Obser 5 like shining Pearles and therefore cannot be hid Vse is first for confutation of their resolution that will serue God Vses but it must be secretly they will be sincere but they like not to doe it so as euery body may note them they will goe to heauen but for ease it must bee in a fether-bed and for closenesse it must be out of their Closets Indiscretion not the cause of the reproaches and troubles of true Christians these men meane to steale their passages and these kinde of people commonly thinke that the true cause why others are so talked of is their indiscretion and rash and needlesse thrusting out of themselues into obseruation but in the whole businesse they deceiue themselues for it is not possible to be friends with God and the World to haue God his Word People and Spirit to witnesse to vs and to haue the World to praise and applaud vs. And for Indiscretion it is a preiudice let fall by the Diuell and taken vp by carnall men without considering that reproachfull obseruation hath beene the lot of the wisest and holiest Saints that euer liued yea the portion of the Prince of the Saints Secondly it may be an especiall comfort to all the Seruants of God that finde their names encountred with strange reports and the World sodainely bent against them round about when yet many times they rather finde purposes then practises of Grace I say they may gather comforts diuersly first it is the portion of all Gods people secondly it is a signe they are now no more carnall persons for if they were of the world the World would not thus hate his owne thirdly their praises are with the Saints Iohn 7.7 and as now they taste of the cup of their affliction so they shall reape the incomparable priuiledges of their communion A Question in the second place may be propounded and that is how their Faith can be heard of seeing it is an inward Grace Quest how it can so outwardly be knowne Answ Faith in it selfe hidden and secret Ans Faith makes it selfe knowne diuers waies doth in people conuerted make it selfe knowne by certaine demonstratiue effects of it as by Confession in time of persecution when the defence of the truth in any part of it is required by constant Profession notwithstanding the scornes and disgraces of the World by Victorie ouer the World when men retire themselues and will not liue by example contemne all earthly vanities and vse the world as if they vsed it not by their loue to the word of God more then their appointed food by the reformation of their owne liues by the exercise of Faith in their callings not hasting to vse ill and vnlawfull meanes not sacrificing to their owne nets and lastly by their loue to Gods people Seeing Grace and Fame are companions wee may learne that the surest way to get a good name The surest way to get credit is to get Grace Philip 4 3. Math. 18. Psal 15.4 Psal 16.3 Prou. 19.1 is to get Grace for then their names are written in Heauen they are knowne of Angells they are imprinted in the hearts of Gods people A good man honoureth them that feare God And Dauid saith They are the onely excellent ones and all his delight is in them And of the same minde is Salomon euen of the poore Childe of God Prou. 19.1 Yea they haue a name in the very conscience of wicked men yea their very enemies which appeares in this that they spend more thoughts about them then the greatest Potentate and would gladly die their death yea a faithfull man is honoured when he seemes contemned And on the other side a wicked man is euer at the greatest in his owne eyes and is not able to conceiue that they that so much depend vpon him A sinfull person is a shamefull person and crouch to him should contemne him as certainly they doe for euery sinfull person is a shamefull and vile person Yea so soueraigne and sure a meanes is Grace for the attayning of a good name Esay 25.8 that it causeth the staines and blemishes of former infamous sinnes to be blotted out When God takes away sinne in the Soule hee will take away rebuke from the name And this God that hath the hearts of all men in his hands workes both wonderfully and secretly Who doth not honour Dauid Peter Magdalene and Paul notwithstanding their great sinnes and faults The last thing here to be inquired after is whether it be not Vaine-glory to seeke fame and estimation It is not alwaies vaine-glory to seeke fame Eccles. Math.
out of the whole For the first heere are three things to be considered 1. what grace of God the Gospell propounds to men 2. what we must doe that we may haue the comfort of this that we doe truly heare 3. what it is to know truely For the first Fiue things principally to be acknowledged from Gods Grace the Gospell requires of men a deepe sence of the singular Grace or free Mercy of God towards men and that principally in fiue things first in giuing Christ to mankinde fallen and finding out so happie a meanes of our deliuerance secondly in accepting of the mediation of Christ in particular for the beleeuer in the age that hee liueth in thirdly in forgiuing sinnes past through his patience fourthly in blessing the meanes for mans sanctification and lastly in allowing vnto men their lot in the inheritance of the Saints in heauen Secondly that we may haue the comfort of this That we may heare the word in truth seuen things are to be done that we doe truly heare the word seuen things are to be done first we must deny our owne carnall reason wit parts and outward praises and become fooles that wee may bee wise r 1 Cor. 3.18 secondly wee must feare God and set our soules in Gods presence Å¿ Psal 25.14 Acts 10.33 thirdly wee must come with a purpose and willingnesse to bee reformed by it t Psal 50.16 fourthly wee must labour for a meeke and humble spirit mourning ouer Pride Malice and Passion u Iam. 1.22 Esay 57.15 1 Chron. 34.27 fiftly wee must heare all x Deut. 5.27 both at all times that is constantly and all doctrines that concerne the grace of God sixtly wee must heare with faith and assurance y Heb. 4 1. 1 Thess 1.5 How men may be said to know and yet not truly lastly wee should especially in hearing wait for a blessing from God in the particular knowledge of Gods grace to vs else all hearing is to little purpose Thirdly men may be said to know and yet not truely first when they know false things as in the Church of Rome to know the doctrine of Purgatory Intercession of Saints Image-worship the Supremacie of the Pope or in Germany to know the Vbiquitie of Christs humane nature vniuersall grace falling from grace or that the Sacraments conferre to all the graces they signifie and such like Secondly when men haue the forme of words and vnderstand not the meaning Thirdly when the notions of the truth are entertained in the minde and not let downe into the affections when men haue knowledge in their heads and no affections in their hearts the Law should be written in their hearts Fourthly when men know things by opinion not by faith as the most men know the greatest part of Religion Fiftly when our knowledge is not experimentall in practise Sixtly when men know other things but not the grace of God to themselues Thus of the words apart The Doctrines follow Doct. 1 First men may heare and yet not know Knowledge is not attained by all that heare The causes why many hearers get not knowledge and this comes to passe either as a curse for mens home-sinnes vnrepented Where Manners will not be informed their Faith cannot or by reason of pride and conceit of our owne wits and that wee neede not bee informed Thus the Pharises are blinde though they heare Christ himselfe or it comes to passe by reason of mens faultinesse in hearing they heare carelesly or without application or with preiudice or not all or else it is because men smoother their doubts and seeke not resolution in priuate by conference or seeking the law at the Priests mouth and in many fruitlesse hearing is caused by want of catechising when people are not fitted for preaching by information in the principles before Doct. 2 Secondly the hearing and true knowledge of Gods grace to a man in particular doth make fruitfull the salutiferous appearance of Gods grace in a mans heart workes in a man a desire and endeauour to shew all good faithfulnesse that may adorne that doctrine by which hee comes to know God to be his Sauiour It teacheth men to deny vngodlinesse and worldly lusts and to liue godly righteously and soberly it purgeth vpon iniquitie and inflames the zeale of good workes z Tit 2.10 11.12.14 When GODS Children haue the tydings of grace giuen vnto them it kindles in them a singular incouragement to goe about Gods worke and to hold out to lay the very last stone with ioy * Zach. 4 7. Doct. 3 Thirdly as other Doctrines so especially the doctrine of our reconciliation with God The doctrine of Gods grace hard to the most or of our particular assurance of Gods grace to vs is exceeding hard and men are strangely turned off from the right knowledge of it This comes to passe where it is effectually preached because it is hindred by common hope and by a resolution in many to part with no sinne for the attaining of it and by a naturall darkenesse in the vnderstanding of man in matters of the Kingdome of Christ and by the speciall malice of the Deuill and by pride in other knowledges And lastly by an incredible auersnesse in our natures that will not bee brought to set time apart to minde this point seriously and to apply our selues vnto the meanes that might further vs thereunto The great commodities of assurance Whereas if men were assured of Gods fauour and possessed of sauing grace the profit of the knowledge of it would appeare to be exceeding great though the heart of man be exceeding dull yet it could not but meruailously refresh vs to thinke of the pardon of all our sinnes yea if wee were sure of this point and had trauelled soundly about the experience of Gods grace to vs in particular it would for euer settle vs in the plerophorie of our religion A man needs neuer care for disputes and the thousands of Volumes about which should be the true Church or true Religion for if a man by sound reasons from the word and Spirit of God had gotten the assurance of Gods loue hee would become as Mount Sion that could not be mooued This also would make a man able to contemne all earthly mutations and liue in firmenes of heart in some measure out of the feare of any afflictions or of death it selfe and besides it would preserue vs from the poyson and infection of earthly pleasures and vaine delights and profits And to conclude it is to enioy a kinde of heauen vpon earth as being an entrance into the first degree of eternall life When men get from vnder the Law to liue vnder Grace it workes not onely a dissolution of the dominion of sinne but a consecration of the members for the seruice of righteousnesse a Rom 6 14.13 of the fulnesse of CHRIST do all the faithfull receiue euen grace for grace h 1
and Binder and in respect of one Faith and Constancie in doctrine Shee is Holy by segregation from the sinnefull world by the inchoation of the grace of Christ and by imputation of his righteousnesse She is Catholique especially in the New Testament in respect of place the Elect may bee in any place in respect of men for it is gathered of all sorts of men and in respect of Time for it shall continue vnto all times euen till time bâ—â— no more Thus of the Doctrine concerning Christ and the Church The Vses follow The first Vse is for Confutation and that three waies Vses First in vaine doe the wicked enemies of the Church pride themselues in the greatnesse of Learning Power Meanes c. thinking to suppresse the being or glory of Christs Church on Earth for the stone that the Builders refused will proue the Head of the corner Secondly in vaine doe the Papists goe about to maintaine their ministeriall Head for the Church is neither without a Head nor many-Headed And it is absurd to excuse it that the Pope is but a Head vnder Christ for the body were monstrous that had two Heads one aboue and another vnder Thirdly in vaine doe carnall men pleade their hopes in Christ when they can yeeld no sound reason to prooue they are Christs Members They are not members of this body vnder this Head that want Faith that haue not the spirit of Christ that are not quickened with the life of Grace that are not wrought vpon by the word of Christ nor built vpon the foundation of the Prophets and Apostles that feele no influence of graces from CHRIST that want the knowledge of Prophets or mortification of Priests or victory ouer the World as Kings that eyther pride themselues in their owne ciuill righteousnesse or can fall away wholy and for euer The second Vse is for Instruction and first as Christ is considered to be our Head wee should 1 Pray that God would open the eyes of our vnderstanding that wee might with sense and affection see what the hope of cur calling is m Ephes 1.19.22 c. to become members of such a Body vnder such a Head 2 Take heede of all pollutions that might any way tend to the dishonour of our Head whether it be of Flesh or Spirit n 2 Cor. 6. 3 Consider our place in this Body and vnder this Head and not presume to know about what is meete o Rom. 12.4.5 4 Vse all meanes to grow in this Body and not pull it backe or shame our Head by spirituall securitie or vnprofitablenesse and to this end wee should sticke fast to the words of the Prophets and not suffer our selues to bee carried about by euery winde of doctrine and follow the truth in Loue p Ephes 4.14 to 16. without pride or discord 5 Obey as the Members doe in Vnion with the Head by faith in Communion with the fellow-Members by Loue and with a naturall voluntarie and not extorted obedience Secondly if the Church be the body of Christ and wee Members of this Body wee should learne to carry our selues one towardes another in all humblenesse of minde and long-suffering supporting one another and keepe the bond of peace in the vnitie of the spirit q Ephes 4.2.3.4.5 And wee should labour to profit one another with the gifts God hath bestowed vpon vs that our graces as holy oyntment may runne downe from member to member and all our Loue should be without dissimulation r Rom. 12.6.9 in giuing honour going one before another in as much as what honour one member receiueth is done in some respect to all And wee should willingly distribute to the necessities of the Saints and reioyce with them that reioyce and weepe with them that weepe Å¿ Rom. 12.10.13.15.16 out of the Sympathy of Members by all meanes shunning to giue offence in the least thing especially not censorious or contentious in matters of indifferencie t 1 Cor. 10.24.14 Lastly all discontentments with our place or calling or estimation in the body and all contempt or enuie at the gifts or place of other Christians should be banished out of our hearts u 1 Cor. 12.15.22.23.26 Thus of the excellencie of Christ in relation to the Church as it is briefly propounded the explication followes The head hath three Priuiledges or excels all the Members in Order Perfection or Vertue and Efficacie The preheminence of Christ is three wayes considered First in respect of the dignitie of Order verse 18. of order I say toward the Members Secondly in respect of perfection in himselfe in the fulnesse of grace verse 15. Thirdly in respect of Vertue Efficacie and influence toward the whole body verse 20. The primacie of CHRIST in order or relation to the Members is twofold First in the estate of Grace Hee is the beginning Secondly in the respect of the state of Glory He is the first begotten of the dead Christ is said to be the beginning in three respects He is the beginning Christ may be said to bee the beginning in three respects First as he is the first fruits for whose sake the rest are accepted and blessed Secondly as hee is the repayrer of the world decayed by mans sinne Thirdly as hee is the beginning of the good things that are in the Church hee is both the obiect and efficient cause of Faith Mortification flowes from his death and new Obedience from his Resurrection Iustification is wrought from his obedience Vses And this shewes the miserie of all carnall men that are not members of Christ in respect of the life of Grace they are dead in respect of Faith they are Infidels in respect of Iustification they are without God in respect of Repentance they walke in trespasses and sinnes in respect of Communion of Saints they are strangers from the Common-wealth of Israell There can bee a beginning of no true felicitie without CHRIST Christ is said to be the beginning of the creation of God a Reuel 3.14 and from thence is inferred a most seuere reproofe of mans lukewarmenesse in matters of Pietie Repentance and Grace Reuel 3. vers 15.16.17 And if Christ be the Authour and beginning of Faith and grace it should teach vs to perseuere in the Faith and contend for the truth and keepe that is committed to vs with all Patience Wisedome and Constancie b Heb. 12.2 And in as much as he is Alpha hee will be Omega as he is the beginning so he will be the end and therefore blessed are they that doe his Commandements And let him that is righteous bee righteous still and let prophane men that will not by Faith and Repentance seeke vnto Christ be filthy still c Reuel 22.11.13.14 The first begotten of the dead Christ as head of the Church holds his relation both to the liuing as their beginning and to the dead as their first begotten There is a threefold
this world with Demas Many fall away for the Crosse and all are catcht with the deceitfulnesse of some sinne Quest. But may the faithfull fall away and not continue Answ The faithfull may lose and fall from 1. some degrees of innocency of life 2. Some degrees of the working and efficacie of Gods Spirit 3. Some degrees of Communion with Christ Their Communion may be lessened though their vnion can not be dissolued 4. from Faith Quoad sensâ—â— Quoad gradum Quoad actâ—â— Quoad doctrinam Quoad media doctrinae Seauen things from which the Elect can neuer fall Psal 94.14.145 14. Motiues to continuance of which 〈◊〉 â—â—kes mention heere And thus they may fall in respect of sense in respâ—â—â— of some degree in respect of some acts of faith in respect of some Doctrine of Faith and lastly in respect of the meanes of the doctrine of Faith But there are seauen things from which the Elect can neuer fall first eternall life Iohn 10.29 secondly confirming grace in some measure Psalm 14.5 thirdly remission of sinnes past Esa 43.25 Fourthly the seed either of doctrine or grace 1 Iohn 3.9 Fiftly the spirit of sanctification Sixtly the habite of Faith Luke 22.32 Seauenthly vnion with CHRIST Iohn 17.22.23.26 Continue Three things I propound concerning perseuerance First some reasons to moue vs to labour to hold out and continue Secondly rules to be obserued that wee might continue Thirdly the helpes the faithfull haue to further their perseuerance For the first Vnlesse we continue wee shall neuer haue the full truth of God nor be made free by it nor haue sound comfort that wee are the Disciples of Christ c Ioh. 8.31.32 Neither is any man fit for the kingdome of God that puts his hand to the plow and lookes backe d Luke 9.62 The branch cannot beare fruit except it abide in the Vine e Iob. 15.4 And if they continue not with vs it is because they were not of vs f 1 Iohâ— 2.19 It had beene better for men neuer to haue knowne the way of righteousnes then after they haue knowne it to turne from the holy Commandements deliuered vnto them For if after they haue escaped the pollutions of the world through the knowledge of Iesus Christ they be againe entangled and ouercome the latter end will be worse then the beginning g 2 Pet 2 19.20 Yea the very children of God by backesliding may fall into a miserable condition the powers of Hell may assault them h Psal 77.11 They may go to the graue with vnrecouerable affliction yea they may lose some graces without all restitution in this world as the ioy of their saluation plerophorie or full assurance c. For the second If thou wouldest continue Eight rules â—or Continuance thou must obserue eight rules First thou must get a continuing faith get thee an infallible assurance of God fauour arising from the wise Application of Gods promises and the sure witnesse of Gods spirit i Joh. 6 40. Secondly thou must at first be throughly cleansed of all thy filthinesse making conscience to repent of all sinne and haue respect to all Gods Commandements And thou must bee sure thou get a new heart for the old heart is deceitfull and will not hold out in any thing that is good k Ezek. 36.26.27 Thirdly thou must continue to vse the meanes of preseruation thou must still heare pray read conferre meditate and receiue the Sacraments for the spirituall life is preserued by meanes as well as the naturall Fourthly thou must ioyne thy selfe to such as feare God in the societieâ— and fellowship of the Gospell The affections and desires of many are blasted and soone vanish like a morning cloud for want of communion with such as are able to direct comfort admonish or encourage them l Ier 32 39 40 â—hil 1 5 6. Fiftly thou must see to it that thou get knowledge as well as affection m Hos 2.19.20 Psal 145.20.14 and affection as well as knowledgen. Sixtly thou must so receiue the truth of â—he doctrine of Christ as thou be also ready and willing to confesse it and professe it amidst the different opinions and humours of men o Math 16.16 Seuenthly Thou must be a sheepe meeke tractable profitable sociable innocent for boisterous conceited peruerse vnteachable natures will neuer hold long p Iohn 10.28 Lastly thou must be euer wary and take heede of crosse teachings and the puffs of contrary doctrine and withall take heed of coldnesse in following the truth and of discord with such as feare God Many times personall discords worke through mens singular corruptions apostacy from the truth once receiued q Ephes 4 13.14 The summe of all in that if we get a iustifying faith and be once assured of Gods fauour if wee at first make a through reformation if wee daily sticke to and wait vpon the meanes if wee conuerse with Gods children if we haue wise affections that are warmed with pietie and shewed with discretion if wee make a sound profession of the sinceritie of the truth if we be meeke and teachable and follow the truth without coldnesse or contention wee shall neuer fall but continue as Mount Sion that cannot bee moued And out of all this wee may discerne the cause of the backe-sliding of many either they were deceiued by a temporary faith or neglected the constant vse of Gods ordinances or were sleighthie in mortification or they forsooke the fellowship of the Saints or they were tost with contrary doctrine or they were people of vnruly affections or were seduced by secret lusts Helpes for continuance For the third though it be a hard worke to continue by reason of the infirmities within vs and the impediments from without vs yet a Christian hath great helpes to further him in perseuerance hee hath helpes first from the Saints and is furthered by their example by their exhortations and by their prayers r Heb 12 1. 10 24. 1 Tim 2 1. secondly from the immortall seede which is within them which hath as great aptnesse to grow as any seed in Nature and is a seed that is sowen for continuance euen for Eternitie it selfe Å¿ 1 Iohn 3 9. Thirdly from the easinesse and grace of the Couenant in which they stand in fauour with God And here it would be obserued how the words of the Coâ—enant runne for when God saith He will make his euerlasting Couenant his promise is that hee will not turne away from them to doe them good and his feare he will put in their hearts that they shall not depart from him t Ier 32 4. And in another place he saith hee will not onely clense them but hee will giue them a new heart and take away the stony heart out of their bodies and put his spirit within them and cause them to walke in his statutes and to doe them u Ephes 36 26.27 Fourthly
Crosse and therefore it is not so painefull to them as it is to the wicked men Fourthly that the same afflictions are vpon their brethren that are in the world d 1 Pet. 5.9 Fiftly that the way to life is such a kind of way a strait narrow troublesome way e Mat. 7.4 Sixtly that after all their troubles are a while borne in this world they shall haue rest with the blessed in heauen when the Lord Iesus shall bee reuealed and better and more enduring substance then any here they can want or lose f Heb. 10.34 2 Thâ—ss 1.6.7 Yea that their afflictions are to bee accounted a part of that treasure that they would lay vp against the last day Seauenthly that God will in the meane time comfort them in all their tribulation g 2 Cor. 1 4. Eightly that their manifold temptations serue for great vse as for the triall of their precious Faith and refining of all Graces with the purging out of much drosse and corruption in their natures h 1 Pet. 1.6.7 Ninthly that no afflictions can separate them from the loue of God in Christ with many other reasons which I might instance in besides those mentioned in the end of this Verse If any yet aske how Gods Seruants haue attained to such Ioy since there are worlds of people that in their troubles could neuer be induced to conceiue of such contentment by any reason could bee brought them I answer that there are diuers things in Gods Children which are not in wicked men which are great causes of and helpes to ioy in tribulation As first they will receiue the light and treasure vp holy knowledge which they finde singular vse of in their Troubles whereas an ignorant mind is vsually attended with a distempered hart i Hebr. 10.32.34 Secondly they haue Faith in God and carry about in their hearts the warme and enflamed loue of Iesus Christ and are therefore able to trust in Gods prouidence in any distresse k 1 Pet. 1.7.8 Thirdly Gods Children hold such a course as this when as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sufferings which are mala poena euils of punishment doe fall vpon them they presently run and reuenge themselues vpon those inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mala culpae euils of sinne euen their secret passions and affections and by crucifying them they worke their peace and tranquility within themselues for no man would bee hurt by his afflictions without if he would mortifie his passions within l Gal. 5.24 Fourthly they are much in Prayer and keepe a good Conscience in an vpright innocent and sincer conuersation m 2 Cor. 1.5.11 12. And lastly the word is a continuall Fountaine of ioy in all troubles which keepes them from discouragement or vnquietnesse Psal 119. For you These words may bee referred either to reioyce or to Sufferings It is true Gods seruants doe feele great ioy one for another n 1 Thess 3.7 And to thinke of the grace or prosperity of other of Gods Seruants is many times a great comfort in trouble But I rather thinke the words are to bee referred to Sufferings and then the sense may be for you that is for the doctrin which as the Apostle of the Gentiles I taught you Or for the confirmation of your Faith and encouragement to like patience And the rather because the offering of him vp for the sacrifice and seruice of their Faith was as the consecration of the first fruits to God vpon which followed a greater blessing vpon the whole Church Vses The consideration heereof should teach Gods people not to faint at the troubles of their Teachers since they are for them though to carnall reason it seemes contrary yea the Apostle Ephes 3.13 saith it is their glory Which also shewes the vaine paines that wicked men take when they persecute faithfull Teachers for though they thinke thereby to plague the people that so greatly relie vpon them yet indeede God turnes all so for the best that those sufferings are for them and not against them And if wicked men were thus perswaded they would spare such wicked labour and if the godly could beleeue this it would make them vnmooueable in trouble for what shall make against them if this kind of rroubles make for them And fulfill the rest of the afflictions of Christ Some of the late Papists gather from these words that CHRIST did not suffer all that was needefull for mans deliuerance from sinne but left a deale to bee suffered by his members especially men of principall note and hence grew their Supererogation Satisfactory paines and Indulgences But that this cannot bee the meaning of this place is cleere first because that doctrine is contrary to other Scriptures as Esay 53.4.5.6.8.10.11.12 Iohn 19.30 Heb. 10.1 to 15. Heb. 9.14.25.26 2 Cor. 5.14 1 Iohn 2.1 Psal 49.7 Secondly themselues being Iudges this sense brings in a grosse absurditie for if the words bee vnderstood of the suffering Christ left to his people to endure for satisfaction for sinne then it will follow that Paul suffered all was wanting and so there should remaine none for any other to suffer for hee saith hee suffered the rest of the sufferings of Christ Thirdly Caluin and Fulk say that none of the Fathers did heere thus vnderstand the words August tract 84. in Iohn and it is plaine that S. Augustine is flat against this sense when hee saith Though Brethren die for Brethren yet no bloud of Martyrs is shed for remission of sinnes this Christ onely hath done And Leo a Pope could say The iust receiue not giue Crownes And out of the fortitude of the faithfull arise examples of Patience not gifts of Righteousnesse Fourthly the next Verse cleereth this for hee did thus suffer according to tae dispensation giuen him of God Now hee was giuen to edifie not to redeeme the Church Fiftly their Schoole-Diuines are against them the Glosse hath it thus Provobis i. Confirmandis in doctrina Euangelij Aquinas doubts not to say that to affirme that the Passions of the Saints are added to make vp or fulfill the Passion of Christ is hereticall Caietan referres the word quae desunt vnto in carne mea The plaine meaning is that the Apostle did endure that measure of afflictions that GOD in his counsell had appoynted him to endure for the Name and Gospell of CHRIST and the good of the Church in the confirmation and encouraging of mens mindes in the truth of the Gospell Of Christ His sufferings may bee sayd to bee the sufferings of Christ How our afflictions are the afflictions of Christ either as Christ is taken for the whole mysticall body which is not strange in Scripture for by Christ in 1 Cor. 12. hee meaneth the body of Christ or as hee is the head of the Church and so the afflictions of Gods seruants may be sayd to be his sufferings either because they bee such as hee should
beggars they remember not that to take the Gospell from Ierusalem was to leaue their houses as well as Gods House desolate r Mat 23.37.38.39 and the want of the knowledge of GOD in the Land was the cause the Lord contended with them by so many iudgements Å¿ Hos 4.1.2 and if any Nation vnder Heauen may auouch the truth thereof this English Nation may for wee may well say the Gospell hath beene a rich Gospell vnto vs it hath brought vs Peace and Prosperitie within our walles and abundance Vse 2 into all the quarters and corners of the Land Hence also wee may gather a tryall of our faith for if wee haue faith wee are carefull to seeke and as glad to finde sauing knowledge as the carnall man is to finde his earthly wealth Parents also may hence know which way to go about to make their children happy euen by stirring vp in their hearts the instruction and nurture of the Lord. Glorious Doct. This mysterie is glorious and it is so First if we respect the originall of it it was begotten and conceiued in the bosome of Eternitie Secondly if wee respect the persons imployed in the ministery of it viz. GOD himselfe CHRIST Angels and the choyse of men Thirdly if wee respect the effects It brings glory to God for vpon the opening of the Booke by the Lambe there followeth Himnes to God t Reuel 5. It brings a glorious rest to the hearts of Christians when they are satisfied in the assurance of the tidings of Gods loue and purged of those vnruly affections that so tormoiled their hearts before u Esa 1.10 Besides the glorious priuiledges which after men are called out of darkenesse they enioy in this maruailous light x 1 Pet 2.9 Finally it shewes a Christian the glory of Heauen this should comfort Gods Seruants against the scornes of the world and troubles of life The Gospell with disgrace and much want is a great portion and it matters not how wee be esteemed in the eyes of the world if wee be made glorious by the Gospell in Gods eyes and in the eyes of the Saints they are glorious times when the Gospell workes openly in the life and power of it Nine Vses of the Doctrine of the calling of the Gentiles Among the Gentiles In the calling of the Gentiles wee may informe and instruct our selues many wayes First it should settle vs in the assurance of the truth of Gods promises Neuer any promises more vnlikely and besides they lay dead for a long time That which Noah foretolde is come to passe for Iaphet is perswaded to dwell in the Tents of Sem x Gen. 9.27 That sea of knowledge which Esay spake of is likewise gloriously accomplished among the Churches of the Gentiles y Esa 11.10 Ieremie said the Gentiles should come vnto God from the ends of the earth and it is fulfilled z Ier 16.19 The concourse to the preaching of the word which Micha and Zacharie foretold is likewise verified a Mich 4.1 Zach 8.20 Secondly wee may hence see that the word will make great alterations where it comes Thirdly that God is tied to no place nor people if the Iewes will not bring forth fruits worthy of the Gospell but despise it the Lord will prouoke them to enuy euen calling to himselfe a people that sought him not Fourthly that they that are last may be first and that they that now are not vnder mercy may go to heauen before vs. Fiftly that as any people are more sensible of their miserie without grace they more see the riches of their calling The Gentiles that wallowed in sinne and wickednesse see a wonderfull glory in Religion when by the Gospell they are conuerted And that may be the reason why Publicanes and Sinners are so deepely affected and inwardly touched when ciuill honest men are scarsely moued with any sense of the need of their conuersion Sixtly their conuersion may assure vs that none are so miserable but the Gospell can make them happy Seauenthly wee may see cause to bewaile the hardnesse of our hearts Can the Gospel conquer so mightily and effectually these worlds of people to the obedience of faith and such a tender sense of the glorious riches thereof and are our hearts no more melted and stirred within vs Though the Lord cry and roare and stirre vp himselfe in his iealousie as a man of warre yet are wee deafe and heare not and blind and see not Eightly in that he saith that this mysterie is glorious among the Gentiles it shewes that the Monarchy of CHRIST ouer these conquered Gentiles is truely glorious Which may iustly confound our Statists and Politicians that can see no glory but in earthly kingdomes Ninthly let vs that are abiects of the Gentiles that haue no true honour but by Gods couenant draw water with ioy out of these Wels of Saluation b Esa 12.3 and lastly our calling that are Gentiles by nature should make vs in compassion of the Iewish nation pray heartily for their restoring since they were cut off that wee might be grafted on c Rom. 11. and the Law came out of Sion and the word of the Lord out of Ierusalem d Esa 2. Which riches is Christ in you Out of these words 4. things may be obserued First that there is one and the selfesame happines conferred by the Gospell to all the faithfull the same I say in nature and qualitie though not the same in quantitie the same spirituall meate and the same spirituall drinke the same GOD and Father the same CHRIST and Sauiour the same meanes and the same merits the same graces and the same glory Which may serue for good vse For if the Lord giue vs the same wages hee did his best Seruants wee should striue to doe the same worke wee should bewaile our sinnes with the same sorrowe and watch ouer our liues with the same care and abound in the same fruites of righteousnesse and liue by faith in all tryalls and tentations as they did And againe it may be comfortable for penitent sinners For the same God that had mercy on Dauid will confirme vnto them if they truly desire his fauour and will forsake their owne imaginations by an euerlasting couenant the sure mercies of Dauid e Es 55 1.4 8. And if by faith we proue our selues the children of faithfull Abraham we shall be blessed with Abraham f Rom 4.24 Gal 3.9.12 Christ the only true riches of the Christian Secondly that Christ is the onely true riches of the Christian 2 Cor. 8.9 Eph. 1.7 2.7 3.8 Heb. 11.26 This may serue for diuers vses 1. To warne vs that we despise not poore Christians seeing they are made rich in the faith of Christ and heires of the Kingdome g Iam 2.5 They are truly rich men though they be neuer so meane in the world 2. Let vs all looke to our selues that wee
if they would bee carefull to please God but alas they were neuer washed from their olde sinnes and they quickly returne with the dogge to their vomit and corrupt their waies being of purpose set on by the Diuell to make a clamorous profession that so their fall might more dishonour the glorie of an exact and circumspect conuersation Alas what should I say There is wonderfull want of order in the very liues of Gods children Scarce the tithe of professours of sinceritie of the Gospell that haue gathered a catalogue of holy duties and obserued out of the word that frame and order of settled holy conuersation Ten helpes of order in conuersation There are 10 helpes of order in holy life 1. knowledge 2. vprightnesse that is an vnfained resolution to shew respect to all Gods Commandements 3. constant diligence 4. watchfulnesse 5. contemplation or meditation 6. prayer 7. reading the word daily 8. frequent hearing of the Gospell preached in the power of it 9. a tender conscience 10. societie and fellowship with gracious Christians in the Gospell There are many impediments of an orderly conuersation Nine lets of order 1. Men are not reconciled to God and so not being in Christ they receiue not influence of grace from Christ to enable them to walke in an holy course 2. In others t is negligent mortification the staine of former sinnes being not washed away there remaines in them an ill disposition to sinne 3. Many are ensnared with euill opinions either in doctrine and so errour of life is the scourge of errour in opinion or else about practise as that such strictnesse is not required or it is impossible or none doe liue so 4. Many know not what order to appoynt vnto themselues 5. Many are confirmed in a heart accustomed to euill and they loue some one sinne wherein they especially breake order 6. Sathan striues aboue all things to keepe men in a dead sleepe that they might not awake to liue righteously or expresse the power of godlinesse 7. Many are so set in the way of the vngodly that their very euill society chains them downe to a necessitie of dissolutenes 8. Many are put out of all order by their daily distempers and disorders in their families Lastly some faile and fall through very discouragement receiued either from opposition or contempt or scandall Now if any be desirous to know in generall what he should do to bring his life into order I shall profitably aduise fiue things First Rules for bringing our liues into order that hee doe resolutely withdraw himselfe from the sinnes of the times and keepe himselfe vnspotted of the world in respect of them Now the sinnes of the times are apparant pride of life contempt of the Gospell coldnesse in faith and religion swearing profanation of the holy Sabbath domesticall irreligiousnesse contention vsury whoredome drunkennesse and drinkings oppression and speaking euill of the good way Secondly that hee obserue the more vsuall corruptions of the calling of life hee liues in and with all heedfulnesse shun them whether he be Magistrate Minister or priuate person Thirdly that he especially striue against and subdue the euils that by nature hee is most prone vnto Fourthly he shall doe wonderfully profitably Vse of catalogues if hee would get a catalogue of duties out of the whole law that directly concerne himselfe in particular which is very easie especially by the helpe of some that are experienced to be distinctly gathered labouring to shew all good faithfulnesse in duties of pietie as well as righteousnesse and to striue for inward pietie as well as outward resoluing to continue as well as once to begin Hence it is if wee marke it that the holy Ghost in diuers Scriptures drawes for the people of those times diuers catalogues either of grace which specially tended to their praise or of duties that most fitted their state or of sinnes that they must most carefully auoyd as being most commonly committed yea it could not but be of excellent vse if we did taske our selues to the more strict obseruation of some of those catalogues either of grace or sinnes or duties as wee might perceiue they most fitted vs. But if euer we would goe about the order of our liues More rules wee must in generall 1. labour to weaken the loue of earthly things 2. We must resolue to keepe our hearts with all diligence I meane we must with all care and conscience striue against inward sinnes 3. We must put on a minde to liue by faith whatsoeuer befall vs. 4. If we fall we would speedily recouer our selues by confession and prayer and not accustome our selues to sinnes either of omission or commission Vpon the consideration of all this what should we doe Vses but euen pray the Lord that he would make his way plaine m Psal 5.8 before our face and direct the workes of our hands n Psal 90. vlt. and hold vp our goings in his pathes o Psal 17.5 â— that our steps doe not slide And to this end we should euery one be pâ—â—cing and amending his waies making his paths straight being ashamed and confounded for all the disorder of our liues past But if thou goe about this bee not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man that hath two hearts for then thou wilt be vnstable in all thy wayes either goe about it with all thy heart or else let it alone What shall I say but this let vs all learne the way of God more perfectly Thus of order The second thing hee commends is their faith which hee praiseth for the stadfastnesse of it The stedfastnesse of their faith Concerning stedfastnesse of faith I propound fiue things to be considered of 1. That it may bee had and ought to be sought 2. What the nature and properties of it are 3. What is the cause why the faith of many is not stedfast 4. What we must doe to attaine it And lastly concerning vnstedfast faith The stedfastnesse of faith may be had For the first that it may be had is manifest for God that giueth the earnest of his spirit and sealeth and annoynteth vs in Christ doth stablish vs in him p 2 Cor. 1.21.22 There is a sure foundation of God q 2 Tim. 2.19 Matt. 7.24 vpon which we may found our affiance And God willing more abundantly to shew vnto the heires of promise the immutabilitie of his counsell interposed himselfe by an oath to confirme his promise that by two immutable things in which it was impossible for God to lie we might haue strong consolation which flie for refuge to lay hold vpon the hope set before vs which hope wee haue as an anchour of the soule both sure and stedfast r Heb. 6.17.18 And we are commanded to resist stedfast in the faith Å¿ 1 Pet. 5.9 And wauering is secretly threatned and disgraced by the Apostle Iames after he had charged that wee should pray in faith
without wauering t Iam. 1.6 The properties of the man stedfast in faith Now for the second there are many excellent properties and praises in a stedfast faith for a man that is indeed settled and stedfast in his faith knowes both the truth and the worth of the loue of Christ u Eph. 3.17.19 hee is able to contemne and denie the allurements examples customes and glorie of this world * 1 Ioh. 5.4 Gal. 6.14 hee can beare aduersitie with singular firmnesse of heart without hasting to euill meanes x Rom. 5.4 Isa 26.16 or limiting God for the manner or time or instruments of deliuerance hee can stand in the combat against frequent and fierie tentations and goe away without preuailing infection he can beleeue without feelings y Rom. 4. The promises of God are not yea and nay z 2 Cor. 1.18.19 but alwayes a sure word and vndoubted He hath a kinde of habituall peace and contentation in his conscience with easefull delights and refreshings in the ioyes of Gods fauour Hee hath a kinde of spirituall boldnesse and confidence when hee approacheth to God and the throne of his grace Lastly he can looke vpon death and iudgement with desire to be dissolued The causes of vnsettlednes And for the third thing the reasons why many men shew not this vnmoueablenesse and stedfastnesse are diuers some haue not faith at all a 2 Thess 3.2 some haue not a true iustifying faith but either rest vpon common hope or an historicall or temporarie faith In many the presumption of certaintie doth hinder stedfastnesse it selfe Some want powerfull meanes that should establish them and some hauing the publike meanes are iustly blasted in their faith because of their daily neglect of the priuate meanes And this reason may be giuen also why some of the better sort are not yet stablished namely because they are so hardly excited and perswaded seriously to trie their owne estates by the signes of Gods fauour and markes of saluation And for the worser sort they shun triall because they know before hand their state is not good and besides they liue in some one master sinne or other which they cannot be perswaded to forsake and therefore resolue at least for a time to liue at a venture and referre all to the vnknowen mercy of God The means of stedfastnesse 4. If we would be established in beleeuing 1. we must be much in the meditation of the promises of God 2. we must be much in prayer and the acknowledgment of secret sinnes obseruing the comforts of Gods presence and keeping a record of the wonders of his presence and striuing to retaine constantly the assurance we sometimes feele in prayer 3. wee must cast about how to be more profitable in well doing An orderly life especially fruitfullnesse in our places doth maruellously though secretly establish and settle a mans heart in faith 1. Cor. 15.58 whereas it is almost impossible that a barren life should haue much stedfastnes of assurance againe would wee yet further know how it comes to passe that some men get such a stedfastnesse aboue many others Obserue then and you shall finde that when they finde the pearles of grace and the meanes they will sell all to buy them Now the loue to the meanes is like death or Ielousie that cannot be resisted there is in them a constant coueting of the best things with a true hunger and thirst after them and if they offend God they cannot be quiet till they returne and confesse their sinne and get fauour they will not liue dayes and weekes in a voluntarie neglect of communion with God and therefore reape this unmoueablenesse as the fruit of their daily conuersing with God Thus of stedfastnesse in it selfe Now in the contrarie concerning an vnstedfast faith I propound two things to be considered 1. The effects or consequences and concomitants of it And then the kinds of vnsetled faith Not Scripture onely but vsuall experience shew the many inconueniences that attend such as are not stablished in the faith 1. They want the many comforts the stedfast faith feeleth The inconueniences of an vnstedfast faith 2. They are disquieted with euery crosse 3. They are tost with the winde of contrarie doctrine yea the very truth is sometimes yea with them and sometimes nay sometimes they are perswaded and sometimes they are not 4. They finde a secret shunning of the ordinances of God when any aproach should be made vnto God 5. The feare of death is almost inseperable 6. They are sometimes frighted with feares of perseuerance besides their daily danger to be foyled by the baits of Sathan and the world Vnstedfastnesse may be considered three wayes Vnstedfastnes of faith three vvayes 1. as faith is weake 2. as faith is weakned 3. as stedfastnes is lost For the first in the first conuersion of a man vnto God while they lye yet in the cradle of godlinesse They are assayled with much doubting and many feares c. Quest But what might some one say Hovv vveake faith may be discerned How can faith then be discerned in the midst of so many doubts and feares Answ The truth of their faith and grace appeares 1. By their earnest and constant desire of Gods fauoure 2. By the tendernes of the conscience in all their actions and their daily feare of sinning 3. By their frequent complaints of vnbeleefe and secret mourning for it 4. By the lowlinesse of their cariage even towards the meaner sort of those that truly feare God 5. By their desire after the sincere milke of the word Lastly by their indeuour to walke inoffensiuely Quest But seeing their faith is true Causes of the vnsetlednes of faith vveake what is the cause of the vnsetlednesse of it Answ They are vnsetled partly because they haue yet but a small measure of sauing knowledge and partly because they descerne not the consolations offered to them and partly for want of application of particular promises that belong vnto them and sometimes it is for want of some of the meanes and in some it is because they see a greater power in some of their corruptions then they thinke can stand with true grace Now for the remedies of this vnsetlednes Remedies for faith vveake This weake faith will grow setled more and more if they continue vpright in the vse of the meanes especially as their reformation and victorie ouer sinne increaseth and as they grow more and more confirmed in the diuorce from the world and carnall companie and they grow more expert in the word of righteousnesse especially after the Lord hath refreshed them with the frequent comforts of his promises and presence besides conuersing with the faithfull and established Christians And all this the sooner if they doe propound their doubts and by asking the way seeke daily derection especially if they resigne ouer their soules to the ministerie of some faithfull and mercifull man of
God who as a nurse shall daily feed them with distinct and particular counsell and comfort Thus of the vnstedfastnes that acompanieth faith weake Now there is an vnstedfastnes accompanieth faith weakened that is such a faith as was sometimes stronger For the clearer vnderstanding hereof I consider three things 1. The causes of this weaknes of faith 2. The signes to discerne it 3. The remidies Causes of faith vveakned There may be diuers causes or meanes to weaken strong faith 1. Losse of meanes 2. secret sinnes ordinarily committed not lamented not reformed 3. Presumptiously to vse ill meanes to get out of aduersitie 4. Relapse to the loue of the world Signes of faith vveakned The signes to discerne it are 1. the sleepinesse of the heart 2. feare of death 3. constant neglect or secret contempt of fellowship with the godly 4. The ceasing of the sensible working of Gods spirit within 5. Raigning discontentment 6. Securitie vnder knowne sinne Remedies for faith vveakned The remedies are 1. A serious and sound examination of the wants and faults which by this weaknes they are fallen into 2. A constant and daily iudging of themselues for their corruptions till they recouer tendernesse of heart and some measure of godly sorrow for them 3. It will be expedient that they plant themselues vnder the droppings of a daily powerfull ministerie 4. The meditation of their former feelings 5. The vse of the Sacrament of the Lords Supper this is a meanes to confirme faith both weake and weakned Lastly they must hold a most strict watch ouer their hearts and liues till they be re-established in a sound course of reformed life Thus of faith weakned 3. Stedfastnes may be lost note that I say stedfastnes of faith may be lost I say not that faith may be lost that is true faith this stedfastnes was lost in Dauid Salomon and it is likely in Iob too Causes of the losse of stedfastnesse The causes of this losse of stedfastnes are diuers in some it is the inundation of afflictions violently and vnresistably breaking in vpon them especially raising the fierce perturbation of impatiencie thus it was in Iob. 2. In some it is some horrible sinne I say horrible sinne either because it is some foule transgression as in Dauid and Salomon or made horrible by long continuance in it Steps in falling avvay Now into this euill estate some fall suddenly some by degrees commonly it begins at spirituall pride and proceeds after from the carelesse vse of the meanes to the neglect of them and from thence to a secure disregard of the inward daily corruptions of the heart ioyned with a bold presumption of some infolded mercie of God till at length they fall into some speciall sinne or wilfull relapse The effects The effects and concomitants of this relapse and losse of stedfastnes are diuers and fearefull as 1. The ceasing of the comforts of the spirit the spirit being a sleep and in a manner quenched 2. The heart is excommunicated from the power of Gods ordinances as they may feele when they come to vse them 3. Spirituall boldnes or incouragement to come vnto God is lost with it 4. They are secretly deliuered to Satan to be whipped and buffeted with tentations many times of blasphemie or atheisme or otherwise through his spirituall wickednesse held in internall vassalage 5. Most an end the outward prouidence of God is changed towards them yea some times they are scourged with horrible crosses 6. Many times they are giuen ouer to be punished with other sinnes Yet for the more full vnderstanding heereof Distinctions about apostasie it will be profitable to consider of some distinctions both of the persons and the cause and the effects For of these that fall from their stedfastnes some are sensible of it some are insensible Those that haue their hearts wakened after this losse doe vsually feele a strong conflict of terrours the conscience being wearied with the tortures that their wounded spirit is tormented withall vnder the sence of Gods fierce anger and in many of these their terrour is renued vpon euery crosse yea almost at euery word of God so doth the conceit of Gods fighting against them preuaile with them Now in the insensible the speciall effect is a spirituall slumber or lethargy with the rest of the ill effects before in common propounded Secondly a distinction must bee made of the cause for the sinne is sometimes secret sometimes open now the consequents or fruits of open falling by open sinne is diuers vsually the fall thereof is great it makes a wonderfull noyse in the Church besides it wounds the hearts of Gods children and breeds exceeding great distaste in them Further their fals makes them wonderfull vile before the world the mouth of euery beast will bee open to raile against them wicked men will keepe the assise for them yea the bankes of blasphemie in wicked men will bee broken downe so as they will with full mouth speake euill of the good way of God besides it cannot bee auoyded but many will bee defiled by it and wonderfully fired and confirmed in sinning Againe wee must distinguish of effects or consequents for some are ordinarie some extraordinarie for sometimes besides the ordinarie euents the Lord scourgeth those fals with Satanicall molestations either of their persons or houses yea sometimes they are smitten with death 1. Quest But doe all these come alwaies for sinne Answ Not alwayes but where sinne is presumptuous they doe 2. Quest But doe all these things befall all such as fall into presumptuous sinne Answ The iudgements of God are like a great depth and he afflicts how hee will but these are his rods he may vse all of them or any of them as pleaseth him 3. Quest But are these things found in those that lose their stedfastnesse by the violence of crosses Answ Though many of them are when the crosse hath a mixture with any speciall impatiencie as in Iobs case yet properly they are rods for presumptuous sinnes Obiect But is it not better may some say to continue as we are then to acknowledge and make profession and bee in this danger to fall into so euill an estate Solut. Is it best to liue and die a begger because some one great heire through his owne default hath ruined for a time his house Or is the condition of a begger better then of a Prince because Nabuchadnetzar was seauen yeeres like a beast 4. Q. But if his losses be thus many and miserable is there any thing left in him Answ There is 1. His seede abides in him the holy seede of the word can neuer be rooted out of him wholly 2. Hee hath faith though it bee in a trance 3. Grace is aliue in him though hee bee in the state of a palsie man or as one that hath a dead palsie and yet is aliue 4. Hee hath the spirit of God in him but he is locked vp
There are many other benefits signified and assured vnto vs by baptisme The benefits signified in baptisme then these here mentioned for baptisme doth signifie seale vnto vs 1. Our deliuerance from the seas of Gods wrath g Mat. 3.8 1 Pet. 3.21 2. The resurrection of our bodies h 1 Cor. 15. 3. Our communion with the whole Trinitie i Matth. 28. 4. Our adoption k Gal. 3.27 5. Our communion with the Saints l 1 Cor. 12.13 6. Remission of all sinnes m Act. 2.38.39 Baptisme is auaileable for these respects when we amend our liues and confesse our sinnes n Math. 3.38 and gladly receiue the word o Cant. 2.41 and lay hold vpon the promises of grace p Mar. 16.16 especially when the conscience maketh request vnto God q 1 Pet. 3.21 for the application and fruition of the things signified by baptisme Hitherto of the effects The causes follow 1. Faith 2. The operation of God 3. Christs resurrection Through the faith of the operation of God The faith that is mighty through God to make baptisme effectuall and to raise vs vp after the buriall of sinne is neither historicall nor temporary nor of miracles but that which is in scriptures called the faith of Gods elect and by Diuines iustifying faith Nor is it enough to bring hither the perswasion of Gods mercy in Christ which is the first and chiefe act of iustifying faith but we must beleeue the power of God in the particular successe of the meanes for effecting both of mortification and viuification which as I suppose is here meant What faith doth in baptisme where he calleth it the faith of the operation of God Quest But shew vs how faith hath to doe in baptisme or in sanctification Answ In baptisme faith is needfull not onely the faith of explication but also the faith of application for we are bound not onely to beleeue that those things there shadowed out are so as they import but that also they are fulfilled not onely to the faithfull in generall but to my owne soule in particular And for sanctification faith must needs be of great vse for without faith The vse of faith about sanctification nothing we do can please God r Heb. 11.6 And by faith Christ liues in vs Å¿ Gal. 5.20 It quencheth the fiery darts of the deuill t Ephes 6.16 It lightneth our darknes u Ioh. 12.46 It purifieth the heart * Act. 15.9 It ouercomes the world x 1 Ioh. 5.4 It breeds ioy and consolation y Rom. 5.2 And loue to Gods children z Gal. 6. It maketh the Scripture auaileable to saluation a 2 Tim. 3.15 And lastly our prayers to be such as God cannot denie b Mat. 21.22 Hovv vve may come to beleeue the effects of baptisme Quest How may we attaine to it to beleeue that baptisme doth signifie and assure these things to vs Answ 1. Labour to expresse that which on thy part is required that is set vp the confession of thy sinnes and amendment of thy life 2. Then goe vnto God and let thy conscience make request for the answer of the spirit of adoption by which the Lord may assure thee that in the mediation of Iesus Christ thy baptisme is giuen to thee as a particular seale of Gods couenant and grace Quest But how may I doe to be assured that my sinnes shall be subdued and that I shall be raised vp in holy graces and duties Answ 1. Acquaint thy selfe with Gods promises of this kinde and grow skilfull in them 2. Cry strongly to God for the testimonie of Iesus in thy heart that by his spirit hee would settle thee in this perswasion 3. Waite vpon the word and prayer till God doe effect it 4. Strengthen thy selfe both by the experience of others as also with due obseruation of successe in the subduing of any sinne or the exercise of any graces or duties Vses The vses may be diuers First for information we may here see how vaine the common faith of the common Protestant is shew me thy faith by thy fruits how canst thou beleeue aright and yet thy sinnes not mortified and thy heart and life vnsanctified Againe we see we haue not comfort of our baptisme till the power of holinesse in some measure appeare in our liues Secondly for instruction we should all examine our selues whether we haue faith or no and whiles we haue meanes of assurance make vse of all aduantages to settle our hearts in the faith and to this end we should deliuer vp our soules to be nursed vp in the words of faith and wholesome doctrine Lastly we might here be greatly comforted if we had true faith we see God can denie nothing vnto faith it should be to vs in the sacraments in mortification Three rules if vve vvould reason from Gods povver to the effect and in graces and duties according to our faith Of the operation of God The doctrine of Gods power and working is of singular vse in the Church great is the interest of Gods seruants in his power and therefore great cause they haue to rest vpon it The elect onely can reason from Gods power to the effect he is able to doe it therefore he will do it but then these three things must be noted 1. They must be beleeuers that looke for this priuiledge 2. They must bring a particular faith to draw out this power of God into operation 3. It will not be set a worke about euery thing but such things for which there is promise or meete examples in the scriptures * In vvhat things vvee may beare our selues vpon Gods povver Now it is a matter of singular weight to know in what things we may haue warrant to beare our selues vpon the power of God The power of God is engaged for operation in foure things for the benefit of the faithfull First in their afflictions Secondly in their temptations Thirdly in the difficulties of holy life Fourthly in his ordinances In afflictions God hath bound himselfe to shew his power 1. In giuing strength to endure them c Phil. 4.13 Esay 41.10 2. In moderating the afflictions to their strength d Esay 27.7 3. In guiding them to the right ends e Job 36.22 Esay 27.11 Zach. 13.9 4. In deliuerance out of them f Psal 71.20 Esay 43. If we looke vpon the enemies of the godly in particular God shewes his power 1. In restraining or disappointing them g Iob 12.16 Esay 54.16 17. 2. In rewarding and ouerthrowing them h Exo. 15.6 7 Esay 42.13 41.15 So likewise in temptations the power of God though it be secret yet it is wonderfull in dissoluing the works of the deuill and in vpholding his seruants and destroying the strong holds and fortifications of Satan i 1 Cor. 10.12 2 Cor. 12.9 Esay 27.1 Thirdly in the difficulties of holy life the