means was the sacrifice burnt vp Christ for the curing of a blind man teÌ„pers spittle and clay together which in all reason is a fitter meanes to put out the eyes then to cause the blind to see Thus in the worke of our Redemption Christ giues life not by life but by death and he sendes men to heauen by the gates and suburbs of hell he shewes his greatest power in the greatest weaknes nay his power is made perfect through weakenes He will not build vpon an old foundation but he pulls downe and destroies all that Man may haue no hope at all in himselfe but that all the hope he hath may be in God First he kils and then he makes aliue as Anna speaketh first he woundeth and then he healeth He makes man to sowe in teares that afterward he may reape in ioy And he that knowes Gods dealing to be this must herewith rest content and satisfied because in wrath God vseth to remember his mercy yea his mercie is neuer sweete vnto the palate of the soule vntill it be seasoned with some tast of his wrath The Paschall Lambe was eaten with sowre hearbs to signifie that we can feele no sweetenes in the blood of Christ till wee first feele the smart of our owne sinnes and corruptions Secondly these persons vse to alleadge against themselues that if they could feele any comfort at al then they would stay their minds and yeild to good perswasions and exhortations To this the answer is That there is a Rule of grace which we must follow gathered out of the word of God and the experience of Gods Children contrarie to the rule of nature and aboue the light of reason and it is this that in case of aâ—â—liction we must not liue by feeling but by faith This Rule is grounded vpon the speech of the Lord by the Prophet the iust maÌ„ shall liue by his faith When we haue neither sight nor sense nor any tast of Gods mercie but onely apprehend his wrath euen then we must labour to lay hold of mercie in his word and promise Sense feeling are not alwaies fit directioÌ„s for the time of this life For he may be the deare child of God that in present feeleth nothing but his wrath and indignation This indeede is the true triail of our faith when euen aboue and against reason we relie on the mercie of God in the apprehension of his anger So did Dauid Out of the deepe saith he that is beeing nowe deepely plunged into the pangs of a distressed conscience haue I called vpoÌ„ thee O Lord and Iob in the like case Lord though thou kill me yet will I trust in thee Abraham is commended by the holy Ghost amongst other things for this that he beleeued in God aboue hope that is against all matter of hope that might possibly be conceiued vpon the consideration of the strength of natural causes The thiefe vpon the crosse feeling nothing but woe and seeing nothing in Christ but misery and contempt yet he beleeued in Christ and was saued In a word Christ himselfe when he was sorsaken of all men and voide of all wordly comfort and felt nothing but the depth of the wrath God in his agony and passion yet by the faith of his manhood hestaied himselfe and said My God my God Thirdly they vse to plead that their case is desperate that neuer any was in such a state as they are neuer any touched with the like distresse of mind Answ. It is false For the holy Ghost hath penned three notable places of Scripture the booke of Iob and two Psalmes of Dauid wherein are propounded vnto vs the examples of Iob and Dauid Gods owne deare seruants who were in as great distresse as euer they or any other haue beene And they may not thinke that they euer could be able to indure greater paines then Christ who notwithstanding in the anguish of his soule vpon the Crosse cried out My God my God why hast thou forsaken me And thus much touching the first kind of trouble of conscience called the diuine temptation CHAP. IX Of the second Speciall Distresse arisiâ—g from outward afflictions THe second kind of Distresse is that which ariseth from outward afflictions By Afflictions I vnderstand all manner of miseries and calamities in this life from the least to the greatest from the paine of the little finger to the very pangs of death Nowe the Question is howe the Trouble of minde arising by Afflictions may be remedied For the answer of which question two things are required of the partie distressed Practise and Meditation Sect. 1. The Practise is that which is to be vsed in all distresses of minde what soeuer And it is a diligent examination of the conscience in regard of sinne an earnest and heartie confession thereof vnto God and deprecation that is earnest praier vnto him for the pardon of the same These three things beeing done truly and vnfainedly from the heart are a present remedie against this trouble and bring with them much comfort Manasses the king of Iudah that had coÌ„mitted much wickednesse when he was carried captiue to Babel and there put in chaines he humbled himselfe acknowledged his sinnes and praied earnestly vnto the Lord and the issue was good for God was intreated of him and gaue him deliuerance Iob beeing long in outward affliction humbled himselfe in like manner and at length receiued comfort Daniel humbled himselfe before God for his owne sinnes and for the sinnes of Gods people making request vnto God earnestly for them and euen when he was in the acte of praying the Lord sent his angel Gabriel to giue him notice of deliuerance Lastly the Church of God vnder the crosse performed the like dutie Let vs search and trie our waies and turne to the Lord and God in mercie gaue an eare vnto her mourning and lamentation By all these places it is apparent that there is no better remedie in the world for the minde of man grieued by meanes of outward afflictions then the practise of the duties before named Sect. 2. The next thing vnto Practise is the Meditation of the comfortable doctrines that are set downe in the word of God touching afflictions All which doctrines may be reduced to fiue principall and maine grounds of comfort and shall be laid downe in their order The first Ground is that All afflictions from the least to the greatest doe come to passe not by accident chaunce or fortune but by the speciall prouidence of God I explaine it thus In euery particular crosse and affliction there is the hand of Gods particular prouidence and that in three regards First because God decreeth and foreappointeth euery particular crosse Marke the words of Paul Whome God hath foreknowne them he hath predestinate to be made like vnto the image of his sâ—â—ne and what is this image nothing else but a conformitie vnto Christ in
man is ingrafted into Christ and thereby becomes one with Christ and Christ one with him Eph 3. 17. Now whosoeuer is by faith vnited vnto Christ the same is elected called iustified and sanctified The reason is manifest For in a chaine the two extremes are knit togither by the middle linkes and in the order of causes of happinesse and saluation faith hath a middle place and by it hath the child of God assured hold of his election and effectuall vocation and consequently of his glorification in the kingdome of heauen To this purpose saith S. Iohn c. 3. v. 36. He that beleeueth in the Sonne hath euerlasting life And c. 5. v. 24. He that beleeues in him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death to life This is the Ground Now for answer to the Question diuerse places of Scripture are to be skanned wherein this case of Conscience is fully answered and resolued Sect. 1. The first place is Rom. 8. 16. And the spirit of God testifieth together with our spirits that we are the sonnes of God In these words are two testimonies of our adoption set downe The first is the Spirit of God dwelling in vs and testifying vnto vs that we are Gods childreÌ„ But some will happily demaund How Gods spirit giues witnesse seeing now there are no reuelations Answ. Extraordinarie reuelations are ceased and yet the holy Ghost in and by the word reuealeth some things vnto men for which cause he is called truly the Spirit of Reuelation Eph. 3. 5. Againe the holy Ghost giues testimonie by applying the promise of remission of sinnes and life euerlasting by Christ particularly to the heart of man when the same is generally propounded in the Ministerie of the word And because many are readie presumptuously to say they are the children of God when they are not and that they haue the witnesse of Gods Spirit when in truth they want it therefore we are to put a difference between this carnall conceit and the true testimonie of the Spirit Now there be two things whereby they may be discerned one from the other The first is by the meanes For the true testimonie of the holy ghost is wrought ordinarily by the preaching reading and meditation of the word of God as also by praier and the right vse of the Sacraments But the presumptuous testimonie ariseth in the heart and is framed in the braine out of the vse of these meanes or though in the vse yet with want of the blessing of God concurring with the meanes The second is by the effects and fruits of the Spirit For it stirrs vp the heart to praier and inuocation of the name of God Zach. 12. 10. yea it causeth a man to crie and call earnestly vnto God in the time of distresse with a sense and feeling of his owne miseries and with deepe sighes and groanes which cannot be vttered to craâ—e mercie and grace at his hands as of a louing father Rom. 8. 26. Thus did Moses crie vnto heauen in his heart when he was in distresse at the red sea Exod. 14. 15. And this gift of praier is an vnfallible testimonie of Gods Spirit which cannot stand with carnall presumption The second Testimonie of our Adoption is our Spirit that is our conscience sanctified and renewed by the Holy Ghost And this also is knowne and discerned first by the greefe of the heart for offending God called Godly sorrow 1. Cor. 7. 10. secondly by a resolute purpose of the heart and endeauour of the whole man in all things to obey God thirdly by sauouring the things of the Spirit Rom. 8. 5. that is by doing the workes of the Spirit with ioy and chearefulnesse of heart as in the presence of God and as his children and seruants Now put the case that the testimonie of the Spirit be wanting then I answer that the other testimonie the sanctification of the heart will suffice to assure vs. We knowe it sufficiently to be true and not painted fire if there be heate though there be no flame Put the case againe that the testimonie of the spirit be wanting and our sanctification be vncertaine vnto vs how then may we be assured The answer is that we must theÌ„ haue recourse to the first beginnings and motions of sanctificatioÌ„ which are these First to feele our inward corruptions Secondly to be displeased with our selues for them Thirdly to beginne to hate sinne Fourthly to grieue so oft as we fal and offend God Fiftly to auoid the occasions of sinne Sixtly to endeauour to doe our dutie and to vse good meanes Seuenthly to desire to sinne no more And lastly to pray to God for his grace Where these and the like motions are there is the spirit of God whence they proceed and sanctification is begun One apple is sufficient to manifest the life of the tree and one good and constant motion of grace is sufficient to manifest sanctification Againe it may be demanded what must be done if both be wanting Answ. Men must not dispaire but vse good meanes and in time they shall be assured Sect. 2. The Second place is the 15. Psalme In the first verse whereof this question is propounded namely Who of all the members of the Church shall haue his habitation in heauen The answer is made in the verses following and in the second verse he sets downe three generall notes of the said person One is to walke vprightly in sincerity approuing his heart and life to God the second is to deale iustly in al his doings the third is for speech to speake the truth from the heart without guile or flatterie And because we are easily deceiued in generall sinnes in the 3 4 and 5. verses there are set downe seauen more euident and sensible notes of sinceritie iustice and trueth One is in speech not to take vp or carrie abroad false reports and slanders The second is in our dealings not to doe wrong to our neighbour more then to our selues The third is in our companie to contemne wicked persons worthy to be contemned The fourth is in our estimation we haue of others that is to honour them that feare God The fift is in our words to sweare and not to change that is to make conscience of our word and promise especially if if it be confirmed by oath The sixt is in taking of gaine not to giue money to vsurie that is not to take increase for bare lending but to lend freely to the poore The last is to giue testimonie without briberie or partialitie In the fift verse is added a reason of the answer he that in his indeauour doth al these things shall neuer be mooued that is cut off from the Church as an hypocrite Sect. 3. The third place of Scripture is the first Epistle of Iohn the principall scope wherof is to giue a full resolution to the conscience of man touching the certainty of his
beleeues because the father beleeues It is obiected again that infants are born in originall sinne and therefore cannot be borne holy and sanctified Answ. Euery beleeuing parent sustaines a double person First as he is a man descending of Adam by corrupted seede and thus beeing himselfe corrupted and vncleane his children also are corrupt and impure Secondly as he is a holy and beleeuing man ingraffed by faith into Christ the second Adam And thus by his faith comes his child to be in the couenant and partaker of the benefits and priuiledges thereof and by the same faith he beeing a beleeuer the guilt of originall corruption which is in the Infant new borne is not imputed vnto him to condemnation And for these causes the Sacrament of Baptisme is not absolutely and precisely necessarie to saluation but so and in that sort as hath bin declared Against this Doctrine it is obiected that Christ saith to Nicodemus Except a man be borne of water and the holy Ghost he can not enter into the kingdome of God Ioh. 3. 5. To this obiection sundrie answers are giuen First if the place be vnderstood of Baptisme then the wordes may carrie one of these two senses First that our Sauiour directs this speech principally against Nicodemus who was a timerous professour and remained ignorant and had long neglected his baptisme Secondly that the kingdome of heauen is here put not for euerlasting happines but to signifie the visible estate of the church of the new Testament and then the meaning is No man can be admitted into the Church and made a visible member thereof but by the water of baptisme neither can any man be made a liuely member of Christ Iesus but by the spirit that is by regeneration which alone makes the partie that is entred into the Church by baptisme to be a liuing mēber of the bodie of Christ. Secondly others answer that this place is to be vnderstood not of Baptisme but simply of regeneration and that Christ alludes to the sayings of the Prophets which speake of cleane water and expounds the same in this sort Thou Nicodemus art by profession a Pharisie and vsest many outward washings but know this withall that vnlesse thou be washed inwardly by cleane water that is be regenerated and renewed by the holy Ghost thou canst not enter into Gods kingdome Lastly it is answered that the necessitie of saluation lies not in both but onely in the new birth by the holy Ghost as if Christ should say Except ye be regenerate borne a new of the spirit which as cleane water purgeth and clenseth you from your sinnes ye cannot be saued The Vse By this doctrine touching the necessitie of Baptisme are iustly challenged two sorts of men The first is the Popish sort who build the absolute necessitie of Baptisme vpon false and vnstable grounds For they teach in their writings that all men are borne in sinne and corruption and vnlesse they be clensed from it they can neuer be saued Now Baptisme they say is appointed by God as the onely remedie and sole meanes whereby they may be purged from sinne and come to saluation And this they snew by a comparison of Baptisme with the brazen Serpent which as it was the only remedie for the cure of those which were stinged by serpents so is this Sacrament the onely meanes set apart by God to keepe them that are partakers thereof from the sting of death and eternall destruction But the answer is plaine out of the former doctrine That though all men be conceiued and borne in sinne and cannot enter into the kingdome of heauen except they be clensed yet baptisme is not of absolute necessitie for this purpose For it is not appointed by God as the onely remedie of this euill but onely to be a signe and signification of the purging and clensing of sinne by the blood of Christ. Now those that are within the couenant may haue their sinnes remitted by the mercie of God and that according to the forme of the couenāt though they receiue not the signe thereof so be it they doe not wilfully contemne or neglect the same when it may be had Againe the serpent lifted vp by Moses in it selfe and by it owne vertue was a bare signe and was no remedie to cure the diseased Israelites but they were cured by their faith in the word of Gods promise annexed vnto the signe according to which Dauid saith He sent his word and healed them Psal. 107. 20. And to the same effect Augustine saith That the cure and health of the Israelites came not from the Serpent but from Gods commandement obeyed and his promise beleeued And so is Baptisme a remedie and no otherwise The second is the common ignorant sort of people who thinke that an Infant dying without baptisme dies without christendome and that it cannot possibly be a christian vnlesse it be baptised This their opinion is very erronious For by it they make baptisme the seale of the couenant to be as necessarie as the couenant it selfe Whereas on the contrarie baptisme is not simply and absolutely necessarie so as the partie dying without it can not be saued but onely in part as it serues to distinguish the true church from the false to be a necessarie signe of our admission and entrance into the church yea to confirme our faith in the promise of God Neither is baptisme of force to make a Christian but onely to signifie and declare a man to be a Christian by beeing within the couenant of grace II. Question Whether witnesses which we commonly call Godfathers and Godmothers be necessarie To this there are giuen two answers First that the vse of Godfathers and Godmothers is not simply necessarie to the Sacrament of Baptisme For first it seemes that of auncient times the parents of Children which were Heathen and newly conuerted to Christian Religion were either ignorant and could not or carelesse and would not bring vp their children agreeably to the word of God and the Religion which they newly professed And hence it was thought meet that some persons of good knowledge and life should be called to witnes the Baptisme promise their care for the childrens education But now Parents amongst vs beeing better taught and qualified the other is not of such necessitie Secōdly Christ hath instituted and ordained in his word all things fitte conuenient and necessary vnto lawfull Baptisme amongst all which he hath not any where expressely prescribed the vse of Sureties Thirdly the whole congregation assembled together at the administration of this Sacrament doe present the childe to the Lord and are witnesses that the childe is admitted into the Church and is externally in the Couenant And therefore I take it to be a fault when the Congregation doth depart before the child be baptized Fourthly that which is required of them to promise and performe may ye must and ought to be performed of the parents of the baptized who
pray and heare the word cheerefully when their stomacks are emptie These persons may eate in the day of a solemne fast so that they obserue the caueats before remembred It is not with vs in these countries as it was with the Iews They could fast one two or three daies together without any inconvenience we cannot doe the like And the reason is plaine Men that liue in those hotte countries haue colde stomackes and so may fast the longer but in colder climates such as ours is in respect of theirs men beeing of hotter stomackes are not able to continue fasting so long as they Sect. 3. The third point is concerning the Right endes of a religious fast and they are foure The first is to subdue the flesh that is to bring the body and so the bodily lusts into subiection to the will and word of God By eating and drinking the body is made heauie the heart oppressed the senses dull and the whole man vnfit for the duties of humiliation praier and hearing of the word Luk. 21. 24. That therfore this vnfitnesse may be taken away not onely the body it selfe but the vnruely lusts of the flesh are to be mortified and subdued by this exercise of fasting The second end is to stirre vp our deuotion and to confirme the attention of our mindes in hearing and in praier To this purpose in the Scripture fasting and prayer are for the most part if not alwaies ioyned togither because when the stomacke is full the body and minde are lesse able to doe any good dutie and contrariwise when abstinence is vsed the heart is lighter the affections in better order the whole man more quicke and liuely in the seruice of God For this very cause Anna is saide to worshippe God night and day with fasting and praier Luk. 2. 37. And the intent of the Holy Ghost there is to commend her for the feruencie of her praier which shee testified in that by such exercises shee stirred vp and increased the attention of her minde The third ende is to testifie the humilitie and contrition of our hearts that is to say our inward sorrow and griefe for sinne and our repentance and effectuall turning vnto God Without this ende the fast is but a vaine ceremonie And therefore the Prophet Ioel calls vpon the people to turne vnto the Lord with all their hearts with fasting weeping and mourning to rent their hearts and not their garments c. Ioel 2. 12 13. The Prophet Esay in like manner reprooveth the Iewes because when they fasted they would afflict their soules for a day and how downe their heads as a buâ—rush and lie downe in sackcloath and ashes But made no conscience to turne from their euill waies Esay 58. 5 6. Therefore their outward humiliation was but hypocrisie The fourth end of a fast is to admonish vs of our guiltines before the Lord and to put vs in mind of the acknowledgement of our sinnes wherby we become vnworthy of any blessing gift or mercie yea vnworthy to goe vpon the ground to breath in the aire to eate drinke sleepe or inioy any other benefit In a word that we haue deserued by our sinnes all the plagues and punishments threatued in the Law against sinners The Malefactor in the day of Assises cannot giue greater testimonie of the true confession of his guiltines then by comming before the Iudge with the rope about his neck neither can we bring a more notable signe of our true humiliation before God then by comming before him in the day of the solemne fast with open confession and Proclamation of our guiltinesse both of sinne and punishment Hence it was that in the fast of Nineueh not onely men but euen the beasts were forbidden to feede or drinke water for this very end that the Niuevites might acknowledge their sinnes to be so great and heinous in the sight of God that in regard therof not onely the reasonable creatures themselues but also the beasts of the field for their sakes were vnworthy of life and nourishment III. Question Whether Popish Fasts be lawfull and approoued of God Ans. They are wicked and therefore neither approoued of God nor to be obserued by man and that for three speciall causes First the patrons maintainers of them doe appoint set times of fasting which are necessarily to be kept vpon paine of mortall sinne And abstinence from flesh with them is made a matter of conscience Now to prescribe set times necessarily to be obserued is contrarie to that libertie which the Church of God and the gouernours thereof haue for this purpose onely vpon speciall occasion When the question was mooued to our Saviour by Iohns Disciples Why they and the Pharises fasted often whereas his fasted not Answer was giuen in this manner Can the children of the marriage chamber mourne as long as the bridegrome is with them But the daies will come when the bridegrome shall be taken away from them and then shall they fast Mat. 9. 15. From whence we may gather that times of fasting must be according to the times of mourning For Christ giues them to vnderstand that they were to fast as occasions of mourning were offered As therefore there can be appointed no set time for mourning no more can there be enioyned a set time for fasting but must be left to the libertie of the Church to be prescribed as God shall giue occasion Againe the Apostle reprooueth the Church of Galatia for obseruing set daies and moneths times and yeares in way of Religion Gal. 4. 10. Montanus the Hereticke is thought in Ecclesiasticall stories to haue beene the first that made lawes for set-fasting And the Churches of God in ancienter times fasted of their own accords freely not inforced by law or commandement but as time and occasion serued It is alleadged that this doctrine seemes to chalenge the Church of England of Heresie for it appointeth and obserueth set times of fast Ans. Nothing lesse For our Church inioyneth and approoueth these times not vpoÌ„ necessity or for religions sake but for ciuill and politicke respects whereas the Romish church holds it a mortal sinne to put off a set fast appointed so much as till the next day following The second reason They of the Church of Rome make a distinction of meates For they wholly forbid flesh to be eaten vpon daies of fast and allow whit-meates onely then to be vsed and that of necessitie Now this difference of meates is partly impious partly absurd and foolish Impious it is because they make it for Religions sake For since the coÌ„ming of Christ there is a libertie giuen to all men whatsoeuer to eate of all kindes of meates without any distinction commanding abstinence froÌ„ nothing which God hath created to be receiued with thanksgiuing It is true indeede we hold a difference betweene meate and meate but how not in way of religion but in regard of temperance health for ciuill and politike
goodnes to any worke Christ saith of the Pharises that they worshipped him in vaine teaching for doctrines the commandements of men He therefore that will doe a worke tending to the worship of God must doe that which God commandeth Now actions expressely commanded are the duties of the morall Law Actions generally commanded are all such as serue to be helpes and meanes to further the said morall duties And here we must remember that actions indifferent in the case of offence or edification cease to be indifferent and come vnder some commandement of the morall Law To which purpose Paul saith If eating flesh will offend my brother I will eate no flesh while the world standeth his meaning is that though his eating of flesh was a thing indifferent in it selfe yet in case of offence his minde was to abstaine from it as much as from the breach of the Law of God Againe if an action indifferent comes within the case of furthering the good of the Commonwealth or Church it ceaseth to be indifferent and comes vnder commandement and so all kind of callings and their works though neuer so base may be the matter of good workes This point is to be remembred for it serueth to incourage euery man of what condition soeuer he be in the diligent performance of the duties of his calling as also to confute the doctrine of the Popish church which teacheth that onely almes deedes and building or maintaining of Churches and religious houses are the matter of good works Now to the manner or Forme of a good work there is required Faith For as without faith it is impossible to please God Hebr. 11. 6. so whatsoeuer worke is vndertaken without faith cannot in any sort be acceptable vnto him What faith then is required in this case I answer First a general faith whereby we are perswaded that the thing to be done may lawfully be done and of this the Apostle speaketh when he saith whatsoeuer is not of faith is sinne Secondly a particular or iustifying faith which purifieth the heart and maketh it fit to bring forth a good work for it giues a beginning to the worke and also couers the wants and defects thereof by apprehending and applying vnto vs Christ and his merits Againe a good worke for the māner thereof must be done in obedience For knowing that the thing to be done is commanded of God we must haue a minde and intention to obey God in the thing we doe according to his cōmandement If it be here demanded seeing workes must be done in obedience how and to what part of the word we must direct our obedience I answer to the Law But howe not considered in his rigour but as it is qualified mollified and tēpered by the gospell for according to the rigour of the Lawe which commandes perfect obedience no man can possibly doe a good worke Furthermore touching the maner it must be done to good and lawfull ends The Ends of a good worke are manifold First the honour and glory of God Whether ye eate or drinke or whatsoeuer ye doe doe all to the glory of God Secondly the testification of our thankfulnes vnto God that hath redeemed vs by Christ. The third is to edifie our neighbour and to further him in the way to life euerlasting Math. 5. 16. Let your light so shine before men that they may see your good works glorifie your father which is in heauen The fourth is to exercise and increase our faith repentance both which be much strengthned and confirmed by the practise of good workes Fiftly that we may escape the punishment of sinne the destruction of the wicked and obtaine the reward of the righteoūs life euerlasting This was the end that Paul aymed at in the course of his calling to which purpose he saith From henceforth there is laid vp for me the crowne of righteousnesse which the Lord the righteous Iudge shall giue me at that day 2. Tim. 4. 8. Sixtly that we may be answerable to our calling in doeing the duties thereof and in walking as children of light redeemed by Christ Iesus When Dauid kept his fathers sheepe he behaued himselfe as a sheepheard but when he was annointed King ouer Israell God gaue him an heart resolution to carry himselfe as a King gouernour of his people Looke then as Dauid did so ought we euen by our workes to be answerable to our callings Seuenthly that we may pay the debt which we owe vnto God For we are debters to him in sundry regardes as we are his creatures as we are his seruants as we are his children In a word as we are redeemed by Christ and our whole debt is our dutie of praise and thanks giuing After the worke is done then comes the acceptation of it God accepts of our works diuers waies First in that he pardoneth the fault which comes from vs. Secondly in that he approoues his owne good worke in vs. Thirdly in that he doth giue vnto the doers of them a crowne of righteousnes and glorie according to his promise 2. Tim. 4. 8. Rev. 2. 10. We then after we haue done the work must humble our selues and intreat the Lord to pardon the wants of our workes and say with Dauid Lord enter not into iudgement with thy seruant with Daniel Lord vnto vs belongeth open shame confusiō but to thee righteousnes compassion and forgiuenes And the reason is plaine because in vs there is no goodnesse no holinesse no righteousnes nor any thing that may present vs acceptable in his sight for this cause Paul saith I know nothing by my selfe yet am I not therby iustified Great reason then that we should hūble ourselues before God for our wants and pray vnto him that he will in mercie accept our indeauour and confirme the good worke begunne in vs by his holy spirit CHAP. VI. Of the second maine Question touching assurance of saluation II. Question How a man may be in conscience assured of his owne saluation Before I come to the Question it selfe this conclusion is to be laid downe as a mayne Ground That Election vocatiō faith adoption iustificatiō sanctification eternal glorification are neuer separated in the saluation of any man but like inseparable companions go◠hand in hand so as he that can be assured of one of them may infallibly conclude in his owne heart that he hath and shall haue interest in all the other in his due time This is plaine by the words of S. Paul Rom. 8. 30. Whome he predestinate them also he called whome he called them also he iustified whome he iustified them also he glorified In which place the Apostle compares the causes of saluation to a chaine of many linkes whereof euery one is so coupled to the other that he which taketh hold of the highest must needes carrie all the rest with him Againe amongst these linkes Faith is one a principall grace of God whereby
in the historie though the doctrine it selfe be as ancient The Scripture contains a continued historie from age to age for the space of 4000 yeares before Christ euen from the beginning Humane histories that are of any certentie or continuance begin onely about the time of Ezra and Nehemiah As for those which were written before they are onely fragments and of no certentie The second propertie is Consent with it selfe in all parts both for the matter scope and ende The writings of men doe dissent from themselues by reason of ignorance forgetfulnes in the authors But the word of God agrees with it selfe most exactly and the places that seeme to disagree may easily be reconciled which shewes that holy men by whome it was penned were not guided therein by their owne priuate iudgement but were directed by the wisdome of the spirit of God Sect. 5. The fift reason is drawne from the Contraries The Deuill and wicked men are in iudgement and disposition as contrarie to scripture as light is to darkenes I prooue it thus Let a man read any booke of Philosophie and labour to be resolued of any one point therein he shall neuer be tempted to infidelitie But if the same man reade the bookes of Scripture and labour to vnderstand them he shall haue within himselfe many motions and temptations not to beleeue and obey it Now what should be the cause thereof but that these bookes are the word of God which the Deuill laboureth to oppugne with might and maine Againe consider the same in the practise of wicked men They will not brooke the rebuke of their sinnes namely their Idolatrie blasphemie and other notorious crimes by scripture but will seeke the blood and life of him that shall sharply taxe and reprooue them And hence it was that wicked Kings so persecuted the Lords Prophets Yea further let it be marked that these wicked men that are tainted with these horrible crimes and cannot abide the word nor teachers thereof to the death haue commonly fearefull endes Now the opposition of Satan and wicked men to the word shewes the scriptures to be a most holy word and indeede the very word of God Sect. 6. The sixt reason is taken from sundrie testimonies First of holy Martyrs in the Olde and New testament who haue giuen their liues for the maintenance of this word and sealed the same with their owne hearts blood yea suffered the most horrible and exquisite torments that the wit of man could deuise and that most patiently and willingly not beeing daunted or dismaied The stories of Martyrs in all ages confirme this truth especially of those that suffered before in and after the times of the tenne bloodie persecutions And. vnlesse they had beene supported by a dâ—â—ine power in so good a cause they could neuer so many of them haue suffered in such manner as they did The second is the testimonie and consent of Heathen men who haue recorded the very same things at lâ—ast many of the principall that are set downe in the Bible If this were not so man should haue some colourable excuse of his vnbeleefe And these things which they record were not all taken out of the Scripture but were registred to memorie by Historiographers that liued in the times when they were done Such are the stories of the Creation and Flood of the tower of Babel of the Arke of Abraham and his possessions of Circumcision of the miracles of Moses of the birth of Christ and the slaughter of the young children of the miracles of Christ of the death of Herod Agrippa and such like And these we take for true in humane stories much more then ought we to doe it in the word of God The third testimonie is of Miracles The â—octrine of scripture was confirmed by miracles wrought by the teachers thereof the Prophets and Apostles aboue all power strength of nature and such as the Deuill can not counterfeit as the staying of the sunne and the raising of the dead c. The fourth is the testimonie of the Holy Ghost which is the argument of all arguments to settle and resolue the Conscience and to seale vp the certaintie of the word of God If any shall aske how this testimony of the Holy Ghost may be obtained and beeing obtained how we may discerne it to be the testimony of the Holy Ghost and not of man I answer by doing two things First by resigning our selues to become truly obedient to the doctrine taught Ioh. 7. 17. If any man will doe my fathers will saith Christ he shall know of the doctrine whether it be of God Secondly by praying vnto God for his Spirit to certifie our consciences that the doctrine reveiled is the doctrine of God Aske faith our Sauiour Christ it shal be giuen you seeke and ye shall find knock and it shall be opened vnto you For he that asketh receâ—â—eth Mat. 7. 7 8. Againe Your heauenly father will giue the Holy Ghost to them that desire him Luc. 11. 13. And If any man lacke wisdome let him aske it of God who giueth to all men liberally and reprocheth no man and it shall be giuen him Iam. 1. 7. Sect. 7. Now hauing set down the proofes of this point before I come to the next Question some speciall Obiections against this doctrine are to be answered and resolued For there haue not beene wanting in all ages both Atheists and others who haue professedly excepted against it and of set purpose haue vndertaken to call the written word of God into Question Such were Celsus Lucian Iulian Porpherie Apelles and others From whome some of latter times hauing receiued the poison of Atheisme and prophanesse haue not ceased as much as in them lyeth to oppugne sundry parts and portions of holy scripture Their principall reasons and exceptions I will propound and answere one by one And first they except against that which is written Gen. 1. 16. where it is said God made the sunne the fourth day Now say they the sunne is the cause of the day and therefore there could not be three daies before the sunne was created considering that the effect is not before the cause but the cause before the effect I answere First we must put a difference betweene cause and cause For of causes some be the highest some subordinate vnto them The highest and first cause of all creatures is God himselfe from whom all things at the first immediately flowed without any relation to their causes in nature And thus were the first second and third daies created and appointed immediately from God and distinguished from the night by an intercourse of light ordained by him for that purpose But the subordinate and inferior cause of the day in order of nature was the sunne and that by the same appointment of God and this cause was not set in nature as the cause of the day before the fourth day of creation for then it pleased him
abstaine then come vnprovided To whom it may be said that their vnfitnes in this and other respects ought to be a strong motiue to induce them at least to vse all holy indeauour to prepare themselues euery day rather then a meanes to keepe them backe For if a man should abstaine vpon euery occasion of variance discontentment and infirmitie he should neuer receiue and so consequently haue no benefit by this ordinance of God Daily preparation therefore is the more necessarie that when they be called and haue opportunitie they may come as welcome guestes vnto that heauenly banquet II. Question How may a man rightly vse the Lords Supper to his comfort and saluation Ans. Three things are required therevnto A right preparation a right Receiuing and a right Vse of it afterward Sect. 1. That Preparation is needefull the commandement of the Apostle plainely shewes which is directed to al Communicants without exception 1. Cor. 11. 28 Let a man that is let euery man examine himselfe Now that a man may be rightly prepared hee must bring with him foure severall things First Knowledge of the foundation of Religion specially of the vse of both the Sacraments That this is necessarie to Preparation it appeareth by that which Paul requireth in a good Communicant 1. Cor. 11. 26. to wit the shewing forth of Christs death which is done by confession and thanks giuing and these two cannot be performed without knowledge The second thing required is Faith For all Sacraments are seales of the righteousnes of faith Rom. 4. 11. Now Faith is hereby discerned when the heart of the beleeuer contents it selfe onely with Christ in the matter of saluation and doth beleeue not onely that there is a remission of sinnes in generall but that his sinnes are forgiuen to him in particular The third is Repentance standing in a hearty sorrow for sinnes committed in a hatred and detestation of the same and in a resolued purpose of amendment and obedience for time to come Here we must remember that renewed Repentance for sinnes committed is principally required before the Sacrament For the Apostle chargeth the beleeuing Corinthes with vnworthie receiuing because they came in their sinnes without renouation of their repentance The fourth is Charitie towards man For this Sacrament is a Communion whereby all the receiuers ioyntly vnited together in loue doe participate of one and the same Christ. And therefore as no man in the old law might offer his Sacrifice without a forehand agreement with his brother so no Communicant may partake with others at this Table without reconciliation loue and charitie Now further touching Preparation there are three Cases of Conscience to be resolued I. Case What shall a man doe if after preparation he finds himselfe vnworthie Ans. There are two kinds of vnworthines of an euili conscience and of infirmitie Vnworthines of an euill conscience is when a man liues in any sinne against his conscience This we must especially take heede of For it is proper to the Reprobate and he that comes to the Table of the Lord vnworthily in this sense questionlesse he shall eate his owne iudgement if not condemnation The vnworthines of infirmitie is when a man truly repents and beleeues and makes conscience of euery good dutie but yet sees and feeles wants in them all and in regard hereof himselfe vnfit to the Supper Such vnworthines cannot iustly hinder a man from comming to this Sacrament neither is it a sufficient cause to make him to abstaine The reason is because the Lord requires not therein perfection of faith and repentance but the truth synceritie of them both though they be imperfect If it be demanded how the truth of faith and repentance may be knowne I answer by these notes I. If our faith be directed vpon the right obiect Christ alone II. If there be a hungring and thirsting after his bodie and blood III. If wee haue a constant and serious purpose not to sinne IV. If there follow a change in the life Thus we read that many of the Iewes in the daies of Hezekias came to Ierusalem and did eate the Passeouer which had not clensed themselues according to that which was written in the Law And yet for those among them that had prepared their whole hearts to seek the Lord the text saies that God heard the praier of Hezekias and healed the people though they were not clensed according to the purification of the Sanctuarie 2. Chron. 30. 18 19 20. II. Case Whether it be requisite to preparation that a man should come fasting to this supper Ans. It is not necessarie For in the Primitiue Church Christians did first feast and at the ende of their feast receiued the Lords Supper And if receiuers bring with them attentiue mindes reuerent and sober hearts it matters not whether they come fasting or not The kingdome of God stands not in meates and drinkes as Paul saith Rom. 14. 17. III. Case Whether such persons as are at contention and goe to law one with an other may with good conscience come to the Lords table The reason of the Question is because men thinke when they goe to law that they doe not forgiue Ans. There be three kinds of forgiuenes of reuenge of the penaltie and of iudgement Ofreuenge when men are content to lay aside all hatred and requitall of euill Of penaltie when beeing wronged they are content to put the matter vp and not proceede to reuenge by inflicting punishment Of iudgement when a man is willing to esteeme and iudge things badly done as well done and to iudge a bad man no euill person nor an enemie though he be an enemie Of these three the first is alwaies necessarie A man is bound in conscience to forgiue the reuenge and leaue that to the Lord to whome Vengeance properly belongeth But to the forgiuenes of penaltie and iudgement we are not alway bound We must shunne and decline iniuries offered as much as possibly we can but when they be offered we may with good conscience seeke a remedie of them and vse any lawfull meanes to defend our selues Therefore I answer to the Question thus That if a man going to law with an other forgiues him in regard of reuenge when he comes to the Lords table he doth his dutie For doing that he is not bound to the other as hath beene said Sect. 2. The Second thing in the right vse of the Lords Supper is the right Receiuing of it Wherein there be two things required First the renewing of our Knowledge or Generall Faith And then secondly the renewing of our Speciall Faith in Christ. Let the reason of both be obserued This Sacrament cōtaines many particular Signes as not onely the bread and wine but the actions about the same The Signes may be thus distinguished Some of them are representing signes some are signes applying Representing signes are such as doe liuely set forth vnto vs Christ with his benefits as the bread and the wine
Obedience that also is against the word of God 1. Cor. 7. 27. Ye are bought with a price be not the seruants of men Where the Apostle forbiddes vs to subiect our hearts and consciences to the lawes and ordinances of men in matters of Religion and consequently ouerthroweth the vowe of Regular obedience For in that a man bindes himselfe to be ruled in all things belonging to Gods worship according to the will and pleasure of his Superior yea to eate drinke sleepe to be cloathed c. according to a certaine rule giuen and prescribed by him whereas in regard of conscience we are bound onely vnto God Lastly the vowe of voluntarie Pouertie is also a plaine abuse of Gods owne ordinance and appointment Deut. 15. 4. that there should be no begger in Israel But it may seeme that this law is not perpetuall For in the New Testament we read that there were beggers as namely one that was laide at the gate of the Temple daily to aske almes Act. 3. Ans. This Law neither was then nor is now abrogated by God but the obseruation of it at that time and since was much neglected And the neglect of prouision for the poore is the cause of begging and the vowe of perpetuall pouertie still remaines as a manifest breach of Gods holy ordinance notwithstanding any thing that may be pretended to the contrarie II. The second reason followes Monkish vowes as they are against Gods commandement so are they also against the Libertie of Conscience which we haue by Christ touching the vse of the creatures and ordinances of God as riches mariages meates drinkes and apparell Stand fast saith the Apostle in the libertie wherewith Christ hath made you free Gal. 5. 1. Againe Let no man iudge you in meat or in drinke or inrespect of an holy day Coloss. 2. 16. In these places there is granted vnto man a free vse of all things indifferent so it be not in case of offence Now in Monkish vowes those things which God hath made indifferent and put in our libertie are made necessarie whereas no ordinance of man can make things simply necessarie and parts of Gods worship which he himselfe hath made indifferent and left free to the will of man And hence it was that the forbidding of meates and mariage were tearmed by the Apostle The doctrine of Deuills 1. Tim. 4. 1. But will some say doth not the ciuill Magistrate in our Common-wealth forbid the vse of some meates Ans. He doth But by his commandement he takes not away the libertie that we haue in the vse of things indifferent but doth onely moderate it for the common good which he may doe lawfully III. The third reason Some of them are out of the power and abilitie of him that voweth as the vowe of perpetuall chastitie in single life For our Sauiour saith All men cannot receiue this word but they to whome it is giuen Matth. 19. 11. that is Continencie is a gift of God whereof all men are not capable but those onely to whome he giueth it when and as long as it pleaseth him neither is it denied vnto some because they wil not but because they are not able Against this the Papist obiecteth that we may receiue any good gift of God if we pray for it for Christ hath saide Aske and ye shall receiue Matth. 7. 7. Ans. It is false Gods gifts are of two sorts Some are common to all that beleeue and necessarie to saluation as Faith Repentance Obedience the Feare of God Some againe are speciall gifts not giuen to all nor needs full to saluation but peculiar onely to some as health wealth continencie single life c. Now the promise of our Sauiour Aske and ye shall receiue is meant of things necessarie to saluation and not of particular and speciall gifts For some may pray for them and yet neuer receiue them Thus Paul praied thrise that the pricke in his flesh the messenger of Satan might be remooued from him yet he was not heard nor his petition graunted And why Because that which he prayed for was not a common gift necessarie to saluation but a speciall grace for the time of the temptation wherewith he was presently assaulted whereupon Answer was giuen My grace is sufficient for thee And hence we learne in what manner to aske things at the hands of God when wee pray Such as are necessarie to saluation we may aske absolutely and simply but things that are lesse necessarie with this condition If it may stand with the good will and pleasure of God Againe the Papist alleadgeth an example of two married persons the one whereof beeing smitten by the hand of God with the dead palsie the other must needes pray for the gift of continencie Ans. In this case a married partie may aske it and by Gods mercy obtaine it because now there remains vnto him or her no other remedie But it is not so with single persons considering that they haue an other remedie which is Mariage and therefore they may not looke or hope to obtaine such a gift Thirdly they say God hath giuen to all men sufficient aide and strength that if they will vse the meanes they may haue the gift of chastitie For sufficient grace is giuen to all though not effectuall Ans. It is false there is neither sufficient nor effectuall grace giuen to all to liue a single life but it is a rare and speciall gift giuen onely to some Paul to Timothie willeth younger women not to indeauour to forbeare when they haue not the gift but in want thereof to marrie 1. Tim. 5. 14. Where he takes it for graunted that they had no such power giuen them of God to liue in perpetuall chastitie though they would IV. The fourth Reason Popish vowes doe abolish that order which God hath set in the Societie of mankinde to wit that men should not onely serue him in the duties of the first Table out in the duties of the second by seruing of men Gal. 5. 13. By loue serue one another Againe Rom. 13. 10. Loue is called the fulfilling of the Law because the law of God is practised not apart by it selfe but in and with the loue of our neighbour From this order it followeth that euery man beside the Generall calling of a Christian must haue some particular kinde of life in the which he must walke and therein doe seruice to men Which if he refuse to doe he must not eate according to the Apostles rule 2. Thess. 3. 10. Now these vowes make a separation betweene these two for they bring men into a generall calling but they vtterly frustrate and make void the particular and the duties of it so as a man keeping them cannot be seruiceable to man either in Church or Commonwealth Besides by the vow of pouertie the Apostles rule is disanulled 1. Tim. 5. 16. which is that if a man be able to maintaine himselfe or haue any kinred able to doe it he should not