ex meritis nostris quod principium bonorum operum est ex nobis consummatio ex Deo To affirme that any merit vpon our part must be presupposed the prescience whereof was the cause of predestination is no other thing but to affirme that grace were giuen of our merits and that the beginning of good workes were of our selues and the consummation thereof were of God therefore saith hee the words are to be read this way more conueniently whom he fore-knew them he also predestinated to be made like vnto the image of his Sonne vt ista conformitas non sit ratio praedestinationis sed effectus that so this conformitie be not a cause of predestination but an effect But beside these this errour is conuinced by manifold Sanctification is an effect of predestination and therefore not a cause of it Ephes 1. 4. proofes of holy Scripture the Apostle saith hee hath chosen vs in Christ therefore not in our selues he saith againe that wee should be holy and without blam hee saith not he chose vs because he foresaw that wee would be holy so hee sets downe sanctification as an effect of Predestination Now it is certaine that one effect of Predestination may well be the cause of an other posterior effect as the preaching of the word is a cause of faith and faith is a certaine cause of iustification but no effect of Predestination can be cause of it Againe he saith The Lord hath saued vs and called vs with 2 Tim. 1. 9. an holy calling not according to our workes here yee see that in our calling our workes and Gods purpose are manifestly opponed so that the putting of the one is the remouing of the other thus neyther in our Election before time nor in our calling in time hath the Lord regarded our workes or foreseene rectitude of our will but the good pleasure of his owne will And I pray you what other thing could the Lord foresee The calling of God finds euery man in an euill estate Esay 48. 8. in vs than that vvhich hee foresaw in the Israelites I knew that thou art obstinate and thy neck an iron sinew and thy browe brasse I knew that thou wouldest grieuously transgresse therefore I called thee a transgressor from the wombe yet for my Names sake will I deferre my wrath and for my praise will I refraine it from thee that I cut thee not off yea in so many places of holy Scripture doth the Lord plead the cause of his owne glory that it cannot be but a most fearefull sacriledge against so cleare a light for a man eyther in part or in whole to make his own merits a cause of saluation When the Lord called Abraham hee found him an Idolater when hee called Paul hee found him a persecuter when he called Matthew hee found him a Publican when hee called Mary he found her possessed with Diuels all that euer receiued grace stand vp as so many witnesses of his glory Not vnto vs O Lord not vnto vs but to thy name be Psal 115. 1. the praise And to these obiections which the braine of man hath Obiections of men against Gods predestination answered brought out against this truth of God to cleare themselues and charge the Lord with vnrighteousnes they are all sufficiently answered by the Apostle that the Lord by reason of his absolute authoritie ouer all his creatures hath power of the same lumpe to make one vessell of honour for to Rom. 9. 10. shew the glory of his mercy and an other vessell of dishonour to shew the glory of his iustice seeing this power is not denyed to the potter ouer his clay how dare man speak against it in the Lord ouer his creature O man who art thou that pleadect with God Woe be to him that striueth with his Maker If I dispute with thee O Lord thou art righteous how euer I iudge of thy counsell and of the manner of thy working thou art asway righteous Si non vis errare if thou Aug. in Ioan. tract 26. wilt not erre saith Augustine iudge not the Lord why one is saued the Apostle tels you I haue mercy on whom I will haue mercy Misericordia eius misericordiae causa why another Aug. Epist 59. ad Paulin is reiected Causa potest esse occulta iniusta esse non potest the cause may be secret but cannot be vniust qui infactis Dei rationem non videt infirmitatem suam considerans cur Gregor in Iob cap. 9. non videt rationem videat hee that seeth not a reason of the Lords doing let him looke to his own infirmitie and he shall see a reason why hee seeth it not The Lord hath hid euen from most wicked men the purpose of their owne reprobation till it come to the execution and then shall they receiue an answere from their owne consciences to stop their mouthes which now they will not receiue from man Euery one of the damned shall be compelled to acknowledge that the iudgement executed vpon them is righteous But now to returne to the doctrine wee haue first to obserue Predestination takes not away the second causes and meanes of saluation out of the signification of the vvord which I marked before that the Lords determinate counsell and predestination takes not away the nature properties nor necessities of secondarie causes and meanes of saluation but rather establishes them for those whom God hath appointed to saluation he hath also appointed to those meanes which may bring them vnto it It is therefore a blasphemie which is frequent in the mouthes of carnall professors if I be elected howsoeuer I liue I shall be saued and if otherwise I be a reprobate liue as I will I cannot mend it this is no other thing but Sathans diuinitie if thou be the Sonne of God Sathans diuinitie teacheth Atheists to despise the means of saluation cast thy selfe downe from the Temple thou shalt not dash thy foote against a stone as if the sonnes of God were licensed to despise the second and ordinarie meanes and not rather bound to vse them but in very deed as it is against the nature of fire to be cold so is it impossible that the elect man effectually called can reason after this manner yea the more he heares of election the more hee endeauours to make it sure by vvell doing knowing that no man can attaine to the end of our Faith which is the saluation of our soule but by the lawfull and ordinarie meanes Both temporall and spirituall blessings the Lord wil haue God giues his blessing by meanes therefore they shuld not neglect the meanes who seeke the blessing Hos 2. 21. vs to seeke them by the lawfull and ordinarie meanes the Cornes cannot serue Israel except the earth beare them the earth cannot beare them except the heauens giue raine the heauens can giue no raine except the Lord command them Therefore vvhen the
the proper subiect The righteousnesse of God because he onely in his meruailous wisedome found it out it is called the righteousnesse of Faith because Faith is the instrument by which wee apprehend it and it is called our righteousnesse because it is giuen vnto vs of God to be ours by imputation on Gods part by acceptation of it by Faith vpon our part for these two wayes that acquisite righteousnesse of Christ is made ours This wee haue to marke for our comfort against those The consideration that Christs righteousnes is ours stoppeth the mouth of all that impugnes our Faith obiections which eyther inwardly by Sathan or outwardly by men of a contrary opinion are obiected vnto vs. If they to trouble our peace and weaken our Faith aske how can yee be iustified by a righteousnesse which is not yours wee answere the righteousnesse of Christ is ours and ours by as great a right as any other thing that wee possesse is ours to wit by the free gift of God seeing it hath pleased God to giue vs a gaâ—ment who were naked and to giue vs who had none of our owne a righteousnesse answerable to his Iustice vvhat intrest can eyther man or Angell haue to resist it The euasions and obiections whereby the aduersarie Works not of the vnregenerate onely but of the regenerate also excluded from the act of Iustification impugnes this doctrine are chiefely these First the Apostle say they excludeth the works of nature not the works of Grace the workes of a man vnregenerate they confesse cannot iustifie him but the works of a man regenerate say they doe iustifie him but this is false as is proued first by examples for Abraham whose example the Apostle bringeth in to confirme the doctrine of Iustification was a regenerate man and effectually called yet as witnesseth both Moses and S. Paul his saith was counted to him for righteousnesse Proued by examples Dauid after hee had beene a regenerate man yet saith Lord enter not into iudgement with thy Seruant for in thy Psal sight shall no flesh be iustified The Apostle Paul protests of himselfe I haue in all good conscience serued God vnto this day neither know I any thing of my selfe yet am I not thereby iustified hee was more abundant in good workes than all the rest of the Apostles he did also beare in his bodie the markes of Iesus and was renowned through his manifold sufferings If euer any regenerate man could haue bin iustified by his good works it was this holy Apostle yet hee tels you himselfe for all that I haue done for all that I haue suffered yet am I not thereby iustified The same is proued by reason that which by order of The same proued by reason nature followes our Iustification before GOD cannot be said to iustifie vs in the presence of God but so it is good workes by order of nature followes our iustification before GOD Non praecedunt iustificandum sed sequuntur iustificatum Againe such vvorkes as are not Augustine perfectly agreeable to the rule of Legall iustice cannot iustifie vs but rather fall vnder that curse Cursed is hee who fulfilleth not euery iot of the Law but so it is that the workes euen of men regenerate are not able to answere the perfection of the Law There is no man saith Salomon iust Eccles 7. Iob. in the earth that doth good and sinneth not If I would dispute with God I could not saith Iob make answere vnto one of a thousand All our righteousnesse saith Ieremie is but like a Ierem. menstruous cloath and our Sauiour hath taught euen regenerate men to pray daily for the remission of their sinnes Quid ergo de peccatis nostris fiet quando ne ipsa quidem pro se Bern. in fest o 〈…〉 uÌ„ sanct serm â— respondere poterit iustiâ—â—a nostra vvhat then shall become of our sinnes when our righteousnesse is not able to answere for it selfe Vae hominum iustitiae quantumuis laudabili si remota misericordia Dei iudicetur woe to the righteousnesse of man were it neuer so lowable if God setting aside mercy enter to iudge it But they insist the vvorkes of regenerate men are the How it is that workes of men regenerate doe not merit seeing they are workes done in vs by the spirit of Christ Heb. 1. 3. workes of Christ for it is he who by his spirit workes them in them therefore they are meritorious and iustifies I answere the works of Christ iustifies it is true if yee vnderstand his personall works done by himselfe in his owne person as the Apostle teacheth vs He hath purged our sinnes by himselfe But as for those works which he works in vs by his spirit of grace he works them not for our iustification that as I haue said he hath done already by himselfe and in his owne person but for our sanctification Secondly the good works of men regenerate are so wrought by Christ in vs that they are also wrought by vs and we haue our working in them and therefore by reason of our imperfection cannot be perfect for as the fountaines of the actions are so must the actions be themselues the fountaines are mixed being partly good and partly euill for our minde is not so illuminated that there is no darknesse in it neither is our heart so sanctified that there is no vncleannesse in it and therefore the actions flowing from thence cannot be perfect works of light and sanctification They insist yet further and obiects if the Apostle say Faith works are not simply opponed to other for they are inseperable but opponed onely in the act of Iustification they in his conclusion we are iustified by Faith without the workes of the Law did vnderstand the workes of Grace then it would follow that he oppones things which are not to be opponed for workes and Grace vvorkes and Faith workes and Christ are not opposite but agrees very wel together as the cause and effect as the tree and the branch To this wee answere that Faith and vvorkes agrees well together but there is nothing in the vvorld vvhich agree so well the one with the other but in some things they may be opponed as for example the tree and the branch agrees very vvell together but if the question be moued whether the tree beares the branch or the branch the tree in this they are opponed that vvhich is affirmed of the one must be denied of the other Againe there is a very sweet harmony betweene a naturall Father and the sonne the one of them cannot be without the other for hee is not a Father who neuer had a sonne neither is he a sonne who neuer had a Father but if this be the question which of them gaue beginning to another here wee must oppone them affirming that of the one which we denie of the other In like manner there is a very sweet harmony and
vexation of his soule to heare and â—â—e the vnrighteous deedes of the wicked which were wont to be vnto him the matter of his sport and laughter Therefore doth he wish and so should we that we might Death to sinne takes not life away but restores it alwayes die this kinde of death foelix mâ—rs quae alienum facit hominem ab hoc saeculâ— certainly it is a happy death which alienates and turnes away the heart of man from the loue of this world Bona mors quippe vitam non aufert sed transfert in melius for it is a good kinde of death which doth not take life away but changes it into a better But alas how farre are we from this spirituall disposition doth not the angry countenance of one in worldly authority terrifie vs the disdainfull words of men doe they not put vs out of the state of patience if the world flatter vs are we not puft vp if shee frowne vpon vs are wee not cast downe and this our great vveaknesse proceedes onely from the strength of sinne in vs this lets vs see vvhat cause we haue to be humbled considering that hauing liued long in this time of grace yet haue we profited little in the mortification of our sinfull lusts and affections Againe out of this same vvord of Mortification vvee learne that the vvorke of our Sanctification is a vvorke of difficultie not accomplished without labour paine and dolour Sanctification is a worke of difficulty for it is a birth a death a circumcision c. for it receiues these three names as to be called Mortification Regeneration and Circumcision As no birth no death no cutting off the flesh can be without dolour and sorrow so the conuersion of a sinner is not wrought without inward paine and sorrow The Infant that hath laid but nine Moneths in the wombe of the mother is not deliuered without great paine suppose she conceiued it with pleasure and shalt thou thinke to part with sinne which in thee was conceiued with thee and which since so often thou hast nourished with pleasure and not to proue the dolours of the New-birth No assuredly In the worke of mans conuersion there is the contrite spirit the humbled heart the mourning weede the melting eye the pale countenance the voyce of lamentation let not such as feele them if they finde therewith a sundring of their affections from their old sinnes be troubled for these are but the dolours of their new birth and for others who know not these inward humiliations and wrestlings of the Children of God they haue iust cause to suspect themselues that they haue not so much as the beginnings of Mortification Regeneration and spirituall Circumcision By the Spirit Nature will not destroy our sinfull lusts The knife by which beastly lusts are slaine to be sacrificed they are mortified by the Spirit of Christ and therefore wee are to nourish entertaine this Spirit by the meanes before prescribed As those Beasts which were sacrificed to God vnder the Law were first slaine by the knife of the Leuite and then offered to God vpon the Altar so the Lord Iesus must mortifie our affections by the power of his word and Spirit before they can be presented acceptable sacrifices to Mac. hom 1. the Lord our God Yee shall liue As I spake of death which is threatned so Temporall life is not the recompense of righteousnesse and why 1 Cor. 15. 19. speake I of life here promised this temporall life cannot be the recompense of righteousnesse for it is common both to the Godly and the wicked If in this life onely we had hope of all men wee were the most miserable but the life here promised is eternall life the beginning vvhereof presently we enioy by the Spirit of our Lord who hath quickned vs so that vvee may say now I liue yet not I but Christ Iesus Gal. 2. 20. liueth in mee the accomplishment thereof vve looke for hereafter Thus hath the Apostle set before vs both life and death he hath shewed vs the way how we may eschew the one and attaine to the other the Lord graunt that according to his counsell vvee may make choyse of the best Verse 14. For as many as are led by the Spirit of God are the Sonnes of God IN this Verse the Apostle subioynes a confirmation He proues the lâ—st part of his preceding argument of his preceding argument in the last part thereof hee hath said If yee mortifie the deedes of the body by the Spirit yee shall liue now hee proues it They who mortifie the deedes of the body by the Spirit or they who are led by the Spirit of God for these phrases are equiualent are the Sonnes of God therefore they must liue the necessitie of the consequence is euident of that which followeth the Sonnes of God are the Heyres of God heyres annexed with Iesus Christ and the heritage whereunto they are borne is eternall life therefore of necessitie they must liue Here first wee haue to consider what action and operation The operation of the Spirit is eyther vniuersall extending to all his creatures of the spirit this is which distinguisheth the Sonnes of God from other men The operations of the Spirit are diuers hee hath an vniuersall operation by which he workes in all his creatures conseruing leading and directing them to his owne determined ends for in him euery thing that is hath the being liuing and mouing as euery creature is made by God so is it ruled and led by the Spirit according to his appointment Hee hath againe a more speciall operation in man and this is also diuers for first all skilfull and cunning working Or speciall and this is manifold of Artificers is a certaine operation of the Spirit therefore is it that Bezaâ—eel is said to be filled with the Spirit of God Exod. 31. and these cunning men to vvhom the Lord directs Moses Cunning working of Artificers is of him Exod. 28. 2. Gifts of gouernment are of him for the making of Aarons holy garments glorious and beautifull are said there to be filled of the Lord by the Spirit of wisedome but this is not his operation vvhereby the sonnes of God are discerned Secondly all gifts of gouernement are of the operation of this Spirit in this sense it is said that the Spirit of the Lord came vpon Saul vvhen of a common man God made him a kingly man meete for gouernment and so also God tooke off the Spirit vvhich was vpon Moses and communicated it to the seauentie Elders Thirdly prophecying and preaching is an operation Prophecying and preaching are also of him Numb 24. 1. 1 Cor. 12. of the Spirit therefore saith Moses of Balaam when he prophecyed that the Spirit of God came vpon him and the Apostle teacheth vs that there are diuersities of gifts but one and the same Lord diuersitie of administrations but the same Spirit diuersitie of
they sit downe to their banquetting tables to refresh them or lyes downe in their beds to rest them The Apostle who suffered all sorts of affliction for the Gospell giues this for a reason that the loue of Iesus constrayned him Thus much concerning the effects of holy loue by which wee are to make sure our calling and consequently our election for our euerlasting comfort Euen to them that are called according to his purpose Hitherto the Apostle hath summarily set downe his third principall A confirmatiō of his third and last argument of comfort argument of comfort and now in the end of this verse he shortly breakes vp the confirmation thereof which is this they who loue God are called according to his purpose therfore all things must worke for the best vnto them The necessitie of this reason shall appeare if wee consider that the Lord cannot be frustrated of his end Those whom the Lord in his immutable purpose hath ordayned to glory and whom according to that purpose he hath called in time how can it be but all things must worke vnto their good for the vvorking prouidence of God vvhich is the executer of his purpose doth so ouer-rule all incidents which fall out in the world and doth so gouerne all secondary and inferiour causes that of necessitie they are directed to that end whereunto the supreame cause of all to wit the purpose and vvill of God hath ordayned them This is shortly set downe in these vvords and more largely explaned in the two verses following It is the last reason of comfort and the highest for now the Apostle leades vs out of our selues and sets vs vpon that rocke vvhich is higher than vve hee carries vs by the hand as it vvere out of the earth vp into heauen and lets vs see how our saluation is so grounded in Gods eternall purpose that no accident in the vvorld can change it Wee haue here then three things euery one of them depending Comfort that the ground of our saluation is in God the tokens thereof in our selues vpon another the loue of God flowing from the calling of God and the calling of God comming from the purpose of God vnto vvhich the Apostle here drawes vs that we casting our anchor with the vaile and resting in the Lords immutable purpose may haue comfort in all our present tentations It is most expedient for the godly to marke this that our manifolde changes doe not interrupt our peace let vs consider that the Lord hath in such sort dispensed our saluation that the ground thereof is laid in his owne immutable purpose but the markes and tokens thereof are placed in vs after our calling the markes and tokens are changeable like as wee our selues in vvhom they are are changeable but the ground holdes fast being laid in that vnchangeable God in whom falles no shadow of alteration Esay 46. Ioh. 10. 2 Tim. 2. I am God and am not changed My sheepe none can take out of my hand The counsell of the Lord shall stand and his foundation remaines sure It is true that the tokens of election cannot be sully taken away from any that is effectually called nay not in the greatest desertion yet haue they in vs their owne intention and remission And this should comfort vs against our daily vicissitudes and changes when wee feele that our Faith doth saint our life languishes our hope houers and vvee are like to sincke in the tentation vvith Peter and our feeble hands fall downe with Moses yet let vs not dispaire no change in vs can alter Gods vnchangeable purpose he who hath begun the worke in vs will also perfect it Because I am not changed saith Mal. 3. 6. the Lord therefore is it that yee O sonnes of Iacob are not consumed This purpose of God is called otherwise the will of God Our calling conuersion flowes from Gods purpose therefore all the praise of it belongs to the Lord. and the good pleasure of his Will In that the Apostle saith our calling is according to his purpose it teacheth vs to ascribe the whole praise of our saluation to the good pleasure of his will and not to our owne foreseene merits That poyson of pride vvhich Sathan poured into our first Parents and by vvhich they aspyred to be equall with God doth yet breake forth in their posterity the corrupt heart of man euer ayming at this to seeke vnto himselfe either in part or in whole the power and praise of his owne saluation This is to start vp into the roome of God and to vsurpe that glory which belongs to the Lord and he will not giue to any other than the which no greater sacriledge can be committed against the Lord. O man content thee with that which the Lord offers thee and let that alone vvhich hee reserues vnto himselfe My peace saith the Lord I giue to you my glory I will not giue to any other The first Preachers of the Gospell were Angels they proclaymed glory and peace but glory they gaue to God which is on high and peace they cryed to the children of his good will which are vpon earth It is enough that peace and saluation is giuen to be thine but as for the glory of saluation let it remain to the Lord. Hee is for this called the Father of mercie because mercie For this cause he is called the Father of Mercie and not of Iudgement 2 Tim. 1. 9. bred in his owne bosome Hee hath found many causes vvithout himselfe mouing him to execute iustice but a cause mouing him to shew mercie hee neuer found but the good pleasure of his will therefore the Apostle saith the Lord hath called vs with an holy calling not according to our workes but according to his purpose and grace Surely except the Lord had reserued mercy for vs wee had beene like to Sodome and Gomorrha but it pleased him of his owne good will of the same lumpe of clay to make vs vessels of honour vvhereof hee made others vessels of dishonour And who is able sufficiently to ponder so great a benefit and therefore howsoeuer the blinded Pharisee sacrifice to his owne net and make his mouth to kisse his hand as if his owne hand had done it yet let the redeemed of the Lord praise the Lord let them cry out with a louder voyce than Dauid did O Lord what are wee that thou art so mindfull of vs Not vnto vs O Lord not vnto vs but to thy name giue the glory for thy louing kindnesse and thy truth for our saluation comes from God that sits vpon the throne and from the Lambe To thee O Lord be praise and honour and glorie for euer Now as for the calling wee are to know that the calling Our calling is twofold and the inward calling is a declaration of our election of God is twofold outward and inward He speakes not here of the outward calling of which our Sauiour
them from sinne whereunto hee seeth of their vveaknesse they are ready to fall if they be not preuented and so hee sent an Angell of Sathan to buffet Paul not for any sinne hee had done but for a sinne that he might doe least he should haue beene exalted out of measure And sometime the Lord layeth on affliction neyther to But euery affliction is not laid on the godly for sinne correct sinnes past nor to preuent sinnes to come but that the workes of God may be made manifest vvhich our Sauiour plainely teacheth vs vvhen being demaunded concerning him that vvas more blinde vvhether it vvas for his owne sinnes or the sinnes of the Parents aunswered it was for neither of them but that the workes of God might be made Iohn 9. 3. manifest in him And these vvorkes of God manifested by affliction are of two sorts for not onely his meruailous power and constant truth in preseruing and deliuering his owne Church in all troubles against the power falshood and malice of the world are manifested that all men may see it is not by the arme of man but by the power of God that his Church is continued vpon earth but likewise these manifold graces of God vvrought secretly by his holy Spirit in the hearts of his children are made manifest to the world such as their constant faith their inuincible loue toward God their patience in the hardest sort of crosses And vnto these kindes of afflictions doe wee referre that which here is spoken These afflictions which are for Gods sake require these two things comprised by the Apostle in these words Faith and a good Conscience that is a good Religion and a good 1 Tim. 1. 19. Two things required in those afflictions which are suffered for Gods sake conuersation though thy life be so good that it be vnreproueable in the eyes of man yet if thou be not found in the faith thy suffering is not suffering for Gods cause and albeit the Religion thou professest be good if thy conuersation be euill though thou wouldest giue thy body to be burnt for Religion yet shall not thy suffering be suffering for Christs cause Let none of you suffer as euill doers but if 1 Pet. 4. 15. Cyprian de duplici mart any man suffer as a Christian let him not be ashamed Non supplicium facit martyrem sed causa it is not the crosse makes the Martyr but the cause There hath beene no Heresie so grosse but some men That Gods Martirs may be knowne from Sathans Martyrs haue beene bold to dye for it which is not Christian fortitude but miserable hardnesse of heart As the Lord Iesus hath his Apostles and Martyres so Sathan hath his false Apostles and Martyrs Martires Satanicae virtutis and therefore wee will conclude with Augustine Non est ex passione Aug. l. 1. con Parmen Epi. cap. 8. 9. certa Iustitia it is not suffering that makes sure a cause to be righteous Sed ex Iustitia gloriosa passio but it is righteousnesse which makes suffering glorious For thy sake It is common to all the Godly to suffer with It is common to all Christians to suffer with Christ not so to suffer for him Christ as yee heard before but to suffer for Christ is not a honour communicated to them all the rarer that it is the more heartily should wee welcome it when God sends it The Apostle reioyced in the bonds wherewith hee vvas bound for Christs cause the golden chaines of earthly Ambassadours are nothing so honourable as chaines of yron which are worne for Christs cause The Emperour Constantine honoured all the Fathers of the Counsell of Nice but made most of those vvho had suffered for the cause of Christ as in particular hee kissed the hole of Paphnutius eye which had beene put out in time of trouble for Christs sake yet did hee reuerence it as the most honourable and precious part of his body no face so beautifull as that which is deformed no man so rich as hee who hath sustained spoliation of his goods if it be for Christs sake neyther is any Heb. 10. 34. death so glorious as that which is sustained for his cause Si enim beati qui mâ—riuntur in Domino multo magis qui pro Domino for if they be blessed which dye in the Lord much more blessed are they who dye for the Lord. But now because no Christian is persecuted without some How causes falsly pretended by the wicked takes not from the Christian this comfort that he suffers for Gods sake cause alleadged against him by his persecuters and that also in euery trouble his owne conscience saith that hee hath most iustly deserued it how can he haue this comfort that he suffers for Christs sake The first is easily answered if we put a difference betweene the pretended and the true cause for vvhich the vvicked doe persecute vs. If Haman beare malice to Mordecay for his sake hee will forge a crime against all the people of the Iewes if Amazia can couer his hatred against Amos by pretending that Amos hath conspired against the King If the Princes of Darius enuie Daniels preferment they can delate him as a rebell to the Kings proclamation If Ieremie exhort the Iewes to goe out to the King of Babell hee shall be accused as a confederate with the Chaldeans It is a common stratagem of Sathans to staine the glory of Gods Children in their sufferings with false pretended crimes Vt qui conscientiae suae luce clarescunt falsis rumoribus sordidentur that they who are cleared by the light of their owne conscience may be defiled with false reports Sed bene sibi conscius non debet falsis moueri nec putare plus esse ponderis in alieno conuitio quam in suo testimonio but he who hath a good conscience ought not to be moued with false things nor to think there is more waight in any other mans traducing than is in his owne testimonie Our comfort doth stand sure if we can say with Dauid They Psal 96. 4. Psal 59. 3. In suffering we must distinguish between that which men and that which our own coÌ„science laies to our charge hate me without a cause And againe They are gathered togethered against mee not for mine offence not for my sinne O Lord. As for the other the accusation of our conscience in trouble charging vs with sins which no man can lay to our charge if wee will distinguish betweene the quarrell which conscience hath against vs and that wherewith the wicked doe charge vs it shall be manifest that the cause of our persecution is our disagreement vvith them in an euill course and not any sinne committed by vs against God and so shall our comfort still remaine that wee are sufferers for Christs sake We are killed How farre forth this killing extends our Death cannot hurt the man of God Mat. 10. 28. Aug. de
flesh compared to the streame of Iordan 172. and to the Locusts 173 M Martyrs in affection 444. as God hath his Martyrs so Sathan hath his 442 Martyrdome first and second 98 Martyrs teares more pleasant to Christ then the Pharisies delicates 271 Man his miserable estate by his fall 83. a compound creature 133. most maruellous in regard of his two substances also coniunction therof 134. from estates of mans soule and body vnited 135. our estate here is neither the last nor the best 135 Mankinde placed in three rankes 358 Marriage banquet how excellent will it be 224 Mercies of God should moue vs 215. mercies shewed on others should confirme 56. mercy is the ground of all our comfort 421 Mediator of intercession defined 426. competent to none but Christ 425. Memory of sinne after that sinne is remitted remaines and why 420 Merits improued 165. No pen-man of the holy Ghosts euer vsed that word 165. further improued 178. the fathers thought it presumption 16â— onely Christs personal workes are meritorious 234. See workes Merits foreseene improued by Papists themselues 366 Misery naturall whereunto we are all subiect 22. how farre man is fallen from his originall glory See man 251 Mortification wherein it consists 217. a tryall of mortification 178 Mourning most goe before comfort 271. Causes thereof 272. they who mourne not shall not be comforted 267 N Nature becomes worse by the law 65. Naturals blinder then Sampson 88. compared to Howlatts 89. No good in nature vnrenewed 95. a blind minde and a rebellious will 96. 101 Nakednesse is one of the crosses of a Christian 435. Worldlings shew their nakednesse while they hide it 435 O Offers made by men to corrupt vs would take more froÌ„ vs then they can giue vs 230. ordinarie meanes not to be neglected 369 P Patience Praised 289. 290. described 291. what sorts of men are excluded from the praise of patience 292. 293. Patience in sufferingâ— 445 Perseuerance of the christians is most sure and the Christian sure of it 30. 109. 455 Peace three fold 39. interrupted but not taken away 93. in peace with our God stands our life 95. our peace is not perfect here 16 Penitent sinners confirmed 414 Persecuters of this age most miserable and why 445 Pilgrims should not rest 45 Pleasures of the life to come are most esteemed by them who know them best 277. Pleasures worldly how vaine 451. if they endure they turne into paines 452 Prayer made by the Spirit 196 how the godly are transported in prayer 196. Vnion of desires in the godly how helpfull 197. they are bastard children who pray for themselues and not for the Church 198 Prayer is a crying 199. the parents of Prayer 200. vse of the tongue not absolutely necessary in Prayer 199. Prayers wings 200. enuied by Sathan 201. efficacie of Prayer 200. 302. neglect thereof inexcusable 201. what infirmities it causeth 299 Prayer returnes our strength 299. what it is 300. not easie to pray 299. our naturall inabilitie to prayer 300. 301. Prayer is both a gift and an obtainer of all other good gifts 305. no man can forbid our intelligence with God by prayer 306. answere of our prayer sometime delayed 303. and why 304 Prayer should be with reuerence 312. preparation should goe before it 313. attention in it and thanksgiuing after it 313. our petitions should be framed according to God his will 318. to pray and not preuaile is Moabs curse 313 Prayer to creatures improued 203. Prayer in an vncouth language 205 Presumption blinds naturall men 22. how commonly Sathan tempts to presumption 37. taken by carnall men for the testimonie of the Spirit 207 Preachers no partakers of mercie of all men are most miserable 56. they should practise that which they preach 159. Precepts should be turned into Prayers 185 Prescience and Predestination distinguished 365. Prescience how it is ascribed to God 364. two wayes considered 364 Predestination two waies considered 365. obiections against it answered 368. it takes not away second causes 369 Presence of God iudged by the wrong rule 400. how it exempts not his children from trouble 401 Priuiledges of a Christian 456. See Christian Profession of pietie without practise helpes no more then Iehosaphats garment did Achab 36. 70. See carnall professors Promises of God are all conditionall 140 Prosperitie breeds licentiousnes 289 Prouidence of God turnes all into good to his children 319. how it extends to the smallest things 325 Prophets false weare rough garments to deceiue 436 Purpose of God toward vs how may it be knowne 343 Q Question onely betweene God and man is whose will should be done 99 R Reprobation of any man not rashly to be determined vpon 97 Rebels to God how miserable 98 Redemption two-fold 276 Regenerate men haue neede to profit in Mortification 176. 177. Resurrection comfortable 145. confirmed by scripture 146. 147. examples 148. it is not the worke of man but of God 145. comfortable Meditations concerning it 149. how God his working in the creatures shadow it 150 Resurrection of the godly and wicked different in causes in the manner in the endes 154. 155. When resurrection is a benefit 156. the same bodies shall be raised 150. 151. but with new qualities 152. 153. yea mutilate and impotent members of the body shall be restored 152 S Saluation the beginning progresse and perfection thereof is of God 184. how the ground therof is laid in Iesus Christ the tokens in vs 20. 21. 355. a most cleare sight of saluation 362 Sanctification is an effect not a cause of Predestination 367 Sanctification begunne shall be perfected 81. it is the marke of a liuing Soule 137. a very dâ—fficult worke for it is a spirituall birth death and circumcision 180 Saints departed know not our necessities 426. how the godly are called Saints seeing they are sinners 76. 78. 79. 318. how it is that they sin not 318 Sathan dayly confounded in the godly 9. his two armes wherewith hee wrestles 37. 455. 456. What a decâ—iuer he is in tempting to sinne 58. his impudencie 128. See Temptations Sathans silly offers not comparable to the Lords offers 215. hee hath made no wound which Christ cured not 261. three obiects of Sathans malice 261. hee is taken in his owne snare 262 Sathans sleight 323. his stratagemes are ouer-ruled by God 328. a deceiuer 374 Sathan a theefe of time 389. hee is an enemy to vs and we to him 483 Sathans diuinitie teaches men to despise the meanes of Saluation 369 Scripture commended pag. 1. Some bookes thereof meeter for vs then other 2. harmonie among the writers of holy Scripture 438. all our Doctrine should be confirmed by Scripture 439. Canonicall scripture discerned 439 Sathan an other Nehuchadnezar and Balak 410. an accuser of God to man and of man to God 418. 419. his end in all tentations 429. what a traytor Sathan is 419. his twofold operation 453. how hee is bound with chaines 454 Securitie carnall described 92.