to sinners and vnbeleeuers turne vnto me repent and beleeue the Gospell he sheweth vnto sinners that they ought to repent and turne vnto him and that vnbeleeuers ought to beleeue but to beleeue to repent and to turne to the Lord is not of our selues it is of God it is of the grace of God as S. Paul sayth n 2. Câ—r 3. 5. Not that we are sufficient of our selues to thinke any thing as of our selues but our sufficiencie is of God This of the Efficient and inward working cause of Faith The second is the Instrumentall cause of faith which 2 The instrumentall cause of faith The word of God is the word of God of this S. Paul saith o Rom. 10. 17. faith commeth by hearing and hearing by the word of God He had sayd before how shall they call on him in whom they haue not beleeued and how shall they beleeue in him of whom they haue not heard and how shall they heare without a Preacher and how shall they preach except they be sent And hereupon inferreth that faith commeth by hearing and hearing by the word of God Heer 's the ordinarie meanes of begetting faith God of his mercie sends a Preacher to a people the Preacher preacheth Christ crucified by preaching Christ the people heare of Christ and by hearing they beleeue So then faith commeth by hearing and hearing by the word of God Now the word preached and heard which is powerfull to beget faith is vnderstood to be the whole word of God the Law and the Gospell for And that First to the begetting of faith in the heart it 's necessary 1 The law that a sinner heare the Law to the end that he may see and know his sinnes for p Rom. 3. 20. by the Law is the knowledge of sinne and not onely see and know his sinnes but likewise the punishment due to him for his sinnes which in the iustice of God is the malediction and curse of the Law for it is written q Gal. 3. 10. Cursed is euery one that continueth not in all things which are written in the booke of the Law to doe them Likewise death and condemnation for the r Rom. 6. 23. wages of sinne is death Yea and to bee depriued of the Kingdome of God for Å¿ 1 Câ—r 6. 9. the vnrighteous shall not inherit the Kingdome of God And this part of the Word the Law laies open a mans sinnes so plaine and euident that it prickes the heart and wounds the conscience of a sinner insomuch that being truely and throughly touched with the sence and feeling of his owne particular sinnes he hath no peace in himselfe but is disquieted in conscience and now he beginnes to thinke with himselfe what hee may doe to finde ease to his conscience and rest to his soule an example whereof wee haue in those Iewes to whom S. Peter preached Christ crucified and vrged it vpon their consciences that they had crucified Christ for hee saith t Acts 2. 36 37. Let all the house of Israel know assuredly that God hath made that same Iesus whom ye haue crucified both Lord and Christ Now when they heard this they were pricked in their heart and sayd vnto Peter and the rest of the Apostles Men and brethron what shall wee doe they were so touched in conscience for their great and bloudy sinnes of crucifying Christ that they knew not what to doe Now when the Law hath thus wrough vpon a sinner humbling him and bringing him vnder a sence and feeling of his sinnes and the wrath of God due to him for his sinnes when hee findes himselfe in this distressed case and vnderstands in how great neede hee stands of 2 The Gospell helpe and comfort then the other part of the Word of God the Gospell of Christ being preached and heard together with the working of the Spirit inwardly in the heart doth open the eyes of his minde and inlighten his vnderstanding and shewes vnto him Christ crucified and makes the sinner see and know that there is remedy to heale his sicke soule that there is saluation to bee had in Christ Iesus and in him alone and that t Joh. 3. 16. whosoeuer beleeueth in him shall not perish but haue euerlasting life This is that word of consolation which S. Peter gaue to those Iewes now pricked in heart wounded in conscience and groning vnder the burthen of their sinnnes u Acts 2. 38. Repent and be baptized euery one of you in the name of Iesus Christ for the remission of sinnes And now the sinner knowing that saluation is to bee had in Christ Iesus and that there is x Acts 4. 12. no saluation in any other heereupon he ficeth to Christ for helpe and succour by the eye of faith he lookes vnto Iesus by the hand of faith he takes hold on Iesus and by faith applieth the merits of the death and passion of Christ vnto his owne soule being now assured of the mercy of God through Iesus Christ for the remission of his sinnes and saluation of his soule The sinner hath y Acts 15 7. heard the Word of the Gospell and beleeueth Thus faith is ordinarily procured by the Word of God And seeing that the ordinary meanes of begetting Vse faith is the Word of God this serues to reproue those Against those that boast of their faith and yet contemne and lightly regard the hearing of the Word the ordinary meanes of obtaining faith who despise and contemne or greatly neglect the hearing of the Word and yet boast that they haue faith Diuerse there are that seldome come to the house of God and very seldome heare Sermons who if they be questioned whether they haue faith will not sticke to answer euery one for himselfe yea I haue faith and doe beleeue I haue a good faith to God I hope to bee saued aswell as the best and hope to come to Heauen as soone as they that follow Sermons But I demand of thee ô vaine man if thou hast so good a faith and so good hope of saluation how and by what meanes camest thou by this thy good faith The Scriptures tels vs plainely that the meanes of obtaining faith is by hearing the Word of God And seeing thou doest not frequent the house of God nor heare the Word of God preached except it be at some times and by starts how can it be that thou hast true faith or if thou hast it how was it wrought in thee and by what meanes hast thou obtained it it is the great blindnesse of many ignorant soules to thinke they haue faith when they haue it not And they haue it not because they doe not vse the ordinary meanes to obtaine it I know and deny not God is not tyed to any meanes and therefore can extraordinarily worke faith in the hearts of men euen in whom be will according to his good pleasure but it is not safe for any
hath â—â—â—den these sixe steps hee hath gone so farre in the broâ—â— way that leadeth to destâ—uction that he is now neere to the gates of death at the verie brim of the bottomlesse pit and cannot possibly escape destruction euen the destruction ouerthrow of soule and bodie euerlastingly in the pit of hell except he returne Now the returning of a sinner from the gates of death must not be by the same way but with the wisemen of the East he must returne f Mat. 2. 12. another way and must ascend vp to the high mountaine of Heauen by these six steps and degrees Six steps and degrees whereby a sinner ascendeth to Heauen Or The first is a knowledge and sight of his owne sinnes The second is godly sorrow for sinne The third is humble confession and acknowledgement of his sinnes The fourth is the forsaking of his sinnes The fift is reformation of life The sixt is perseuerance in grace and goodnesse These sixe are like the sixe steps whereby g 1. Kin. 10. 18. 19. Solamon ascended to his iuory Throne by these six steps knowledge of sinne godly sorrow for sinne confession of sin forsaking sinne reformation of life and perseuerance in grace and goodnesse a sinner that hath gone astray returnes and ascends to the glorious throne of the king of heauen for when a sinner hath troden the first step of grace being come to the knowledge of his sinnes and from the knowledge of his sinnes come to godly sorrow for his sinnes from godly sorrow to confession of his sinnes from confession to the forsaking of his sins and after the forsaking of his sinnes being come to reformation of life there remaines then but one other step to bring him to heauen namely perseuerance in grace and goodnesse continuing in well-doing for h Mat. 24. 13. Sixe things required to true Repentance he that endureth to the end shall be saued So then there are sixe things necessarily required to true and sound repentance without which a sinner cannot be saued The first is the knowledge of sinne 1 The knowledg of sinne In the knowledge of sinne two thinges are necessary to be considered First what knowledge of sinne is required Wherein two things Secondly how a sinner may come to the true knowledge of his sinnes Touching the first The knowledge of sinne is two-fold 1 What knowledge of sin is required Knowledge of sin two-fold Generall and Particular The generall knowledge of sinne is to know sinne to be the transgression of the law that he that sinnes and 1 Generall knowledge of sinne doth wickedly breakes Gods commaundements to know that swearing and cursing and lying and slandering that murther and adulterie that drunkennesse and pride and maliciousnesse c. are transgressions of Gods commandements and to know that they that doe such things are in danger of Gods iudgement this is a knowledge of sinne but this is onely a generall knowledge this may be in the wicked vngodly who come short of true repentance But ther 's a particular knowledge of sinne and that 2 Particular knowledge of sinne Two-fold To know our sinnes stands in two things To know our sinnes first which they are Secondly what manner of ones they are Touching the first To know our sinnes which they are is necessarie and although it be hard for a man to know and remember at any one time all the sinnes that 1 Which they are he hath done all his life time to call to minde how and in what particular he hath broken the commaundements of God either by thought word or deede and to remember all his secret faults though this I say be difficult and a hard labour yet its necessarie for euery one as much as possiblie he may to know and find out his owne particular sinnes how he hath offended God or wronged man that a sinner may say with Dauid i Psal 51. 3. I acknowledge my transgressions before a sinner can with Dauid come to an humble acknowledgement and confession of his sins he must needs haue first a knowledge of his particular sinnes know his sinnes whereby he hath offended Before Dauid confessed his sinne of adulterie with Bathsheba saying k 2. Sam. 12. 13. I haue sinned against the Lord the Prophet of the Lord had opened his eyes that he might both see and know his sinne he had first the knowledge of sinne before he was brought to acknowledge confesse his sinne So the Iewes confessing their sinnes say l Isa 59. 12. our transgressions are multiplied before thee and our sinnes testifie against vs for our transgressions are with vs and as for our iniquities we know them And if a sinner cannot come to the knowledge of all his sinnes but some remaine secret vnknowne vnto him for his vnknowne sinnes he must pray with Dauid m Psa 19. 12. cleanse thou me from secret faults Our sinnes must first be found out that we may see them and know which they are Secondly we must also know what manner of ones 2 What manner of ones they are they are and to that end we must view them * a priori a pâ—steriori We must take knowledge of our sinnes before and behind consider their beginning and their end In aword we must know them First by their cause Secondly by their effects Thirdly by their adiuncts First by their cause The cause of sin is partly from 1 By the cause thereof Sathan through his subtile suggestion and partly of our selues through our owne lust and concupiscence of both which S. Iames speaketh thus n Iam. 1. 14. 15. Euery man is tempted when he is drawne away of his owne lust and entised Then when lust hath conceiued it bringeth forth sinne where the Diuell is made the Father of sinne and our owne lust and concupiscence the mother of sinne heere 's the procreating cause of sinne heere 's the generation and breede of sinne Secondly by the effects of sinne which are two Shame and 2 By the effects of sinne Two Death The first is shame noted in those words of the Apostle to the Romanes o Rom. 6. 21. What fruite had ye then in those things 1 Shame whereof ye are now ashamed there 's the shame of sinne sinne goeth before and shame followeth after The Second is death yea eternall death malediction 2 Death yea hell and condemnation without repentance Of this S. Paul also saith p ver 21. the end of those things is Death againe he saith q ver 23. the wages of sinne is death and S. Iames saith r Iam. 1. 15. sinne when it is finished bringeth forth Death Thirdly by the adiuncts of sinne which are three 3 By the adiuncts of sinne Three First foule Secondly great Thirdly manie Our sinnes are First foule S. Iames saith Å¿ Iam 1. 15. When lust 1 Foule hath conceiued it bringeth forth
m Luk. 18. 11. I am not as other men are extortioners vniust adulterers or euen as this Publicane Secondly except we search out our owne sinnes and 2 To cause vs to seeke vnto the Lord for grace and mercie come truely to know our owne selues we cannot bee brought to seeke to the Lord for grace and mercie for a man that knoweth not his wants seeketh not for helpe and redresse of his wants Secondly the consideration of the knowledge of sin and that in particular manner as hath beene formerly Vse 2 shewed serues to reproue those who are so farre from Against those who haue no sence or feeling of sinne searching their hearts to finde out and know their sins that they haue little or no sence and feeling of their sins Though they know and confesse themselues in a generall manner to be sinners as others are yet they doe not come to a particular knowledge of their sinnes to know the greatnesse of their sinnes the multitude and foulenesse of their sinnes and to know the danger that their soules are in by reason of their sinnes Though they be sinners yet their sinnes neuer trouble them their sinnes are no burden vnto them they lie vnder the heauie waight and burden of sinne and yet feele no paine The reason is because they are yet in ignorance and blindnesse they are not inlightned with the knowledge of the truth to know God and to know themselues the eyes of their minde are not inlightned truly to see and know their particular sinnes but n â—phe 4 18. 19 hauing as the Apostle saith the vnderstanding darkned being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart who being past feeling haue giuen themselues ouer vnto lasciuiousnesse to worke all vncleannesse with greedinesse These haue benummed and dead consciences yea these haue as the Apostle also saith o 1 Tim. 4. 2. their conscience seared with a hote iron This is a very dangerous state when a sinner is so farre from the knowledge of his sinnes as that he hath no feeling of his sinnes no remorse nor true touch of conscience for all the euill that he hath done But to the end that a sinner may truly repent him of his sinnes and be saued its necessarie that he haue as much as possibly he can a particular knowledge of his sinnes to know which they are and what manner of ones they are how great how grieuous how haynous and how dangerous they be And that he haue also a feeling of the heauie waight and burden of sinne For aâ— a man carrying a heauie and waighty burden too heauie for him to beare is not like to be eased of his burden till he complaine of the waight and call for helpe and then some friend or neighbour easeth his shoulder so a sinner that is heauie laden with the burden of sinne is like to find no ease till he haue a feeling of the heauy waight and burden of sinne lying heauie vpon his soule For Christ calleth onely such sinners to come vnto him p Mat. 11. 28. Come vnto me all ye that labour and are heauie laden and I will giue you rest And as a sick-man sore diseased is not like to find ease till hauing a feeling of his paine hee complaine of his griefe and lets the Physician know where his paine lies so a sinner that is sicke by reason of sinne and hath a diseased soule except he haue a feeling of his spirituall infirmitie how can he be healed q Mat. 9. 12. They that be whole neede not a Physician saith our Sauiour but they that are sicke Christ is the true and best Physician of the soule euery sinner is a sicke man sicke in soule and hath need of Christ's Physicke to cure and heale him Now if any one thinke himselfe sound and whole enough in soule and feele no sinne trouble him and therefore make no hast to goe and seeke to Christ Iesus the good Physician how can that mans soule be healed That man who in the iudgement of the learned Physician is sore sicke and diseased and yet feeles little or no paine is most dangerously sicke so that sinner who hath a sinfull soule sore diseased with sinne and yet hath little or no feeling of sinne no true knowledge of his sins is in greatest danger of his soule When the Israelites felt themselues stung with r Nâ—m 21. 6. 7. 8. 9. fierie serpents in the Wildernesse their remedie was to looke vp to the serpent of brasse and if a serpent had bitten any man when he beheld the serpent of brasse he liued This brasen serpent was a type and figure of Christ who was lift vp for our Redemption Of which our Sauiour Christ himselfe saith Å¿ Ioh. 3. 14. 15. As Moses lift vp the brasen serpent in the wildernesse euen so must the sonne of man be lift vp that whosoeuer beleeueth in him should not perish but haue eternall life But as those Israelites onely had benefit by the brasen serpent which felt themselues stung and then looked vp to the brasen serpent so they onely haue benefit by Christ who hauing a feeling of sinne feeling their soules inwardly slung with the fierie darts of the old serpent the Deuil doe runne and flie apace to Christ Iesus for helpe by the eye of faith looking vp vnto Iesus that so their wounded soules may be healed CHAP. V. Of godly sorrow and first of Contrition or inwarâ— sorrow for sinne AFter the knowledge of sinne followeth godly 2 Godly sorrow sorrow for sinne This is the second step and degree in the repentance of a sinner * 2 Cor. 7. 10. Godâ—y sorrow saith S. Paul worketh repentance to saluation not to be repented of Heere S. Paul makes godly sorrow a thing necessarily required to repentance without which a sinner cannot be saued That sorrow which Sorrow for sin Two-fold worketh repentance the Apostle calls Godly sorrow for there are two sorts of sorrow for sinne The one a Buca de poenitent Legall The other Euangelicall The Legall sorrow for sinne is that sorrow which ariseth 1 Legall from the Law of God and the terrour of a mans owne conscience whereby a sinner is sorry and grieued for the euill which he hath committed onely in regard of the wrath of God and the punishment which he sees to bee deseruedly due vnto him and hanging ouer his head This is that sorrow which the Apostle calls b 2 Cor. 7. 10. the sorrow of the world or worldly sorrow which worketh death Godly sorrow worketh repentance but worldly sorrow worketh death for a sinner being detected and his wickednesse found out the Law of God hauing laid open his sinne and wounded his conscience he stands as one terrified with the remembrance of his deserued punishment now his conscience witnesseth against him that he hath done wickedly that hee deserues punishment and
is the true knowledge of God this is eternall life to know thee the only true God in the later part there is contained the mystery of the incarnation of Christ and Iesus Christ whom thou hast sent And because the true sauing faith which brings life eternall c In two things stands in these two the knowledge of God and of Iesus Christ for this cause one saith that d Fides est vita aeterna Bren. in Ioh. 17. Faith is life eternall Because by faith we apprehend Christ and possesse Christ who is our Righteousnesse our Saluation and our Life Againe concerning the former the knowledge of God S. Paul saith e Heb. 11. 6. he that commeth to God must beleeue that God is Of the later the knowledge of Christ our 1 In the right knowledge of the true God Which knowledge of God is two-fold Sauiour Christ himselfe saith f Ioh 14. 1. Yee beleeue in God beleeue also in mee The first thing then wherein true faith consisteth is the right knowledge of the true God Now the knowledge of God is two-fold Generall and 1 The generall knowledge of God two-fold Particular The generall knowledge of God is also two-fold The first generall knowledge of God is to know and 1 To know that there is a God Which may be knowne acknowledge that there is a God which generall knowledge of God men may attaine vnto not onely by the cleere light of the Scriptures but by the very light of Nature and not onely by the Word of God but also by the workes of the Creation First by the very light of Nature men haue a generall 1 By the light of Nature knowledge that there is a God for naturally the knowledge of God is written in the mindes of men and euery mans conscience doth couince him that there is a God and no nation was euer so rude and barbarous but hath acknowledged that there is a God as some Heathen men themselues haue testified Of this generall knowledge of God the Scripture speakes thus g Rom. 1. 19. that which may be known of God is manifested in thē for God hath shewed it vnto them Againe the Apostle saith h Rom. 2. 14 15. When the Gentiles which haue not the Law do by nature the things contained in the Law these hauing not the Law are a Law vnto themselues which shew the worke of the Law written in their hearts their conscience also bearing witnesse and their thoughts the meane while accusing or else excusing one another Secondly men may come to this generall knowledge 2 By the workes of the creation of God by the workes of the Creation when men lift vp their eyes towards the Heauens and behold the Firmament the Sunne the Moone and the Starres those rious lights and consider the excellent frame of Heauen Earth take a view of the things contained therein they may in the workes of God as in a faire large booke read in capitall letters that there is a God which made Heauen and Earth the Sea and all things therein Of which the Apostle thus speaketh to the Romanes i Rom. 1. 20. The inuisible things of him from the creation of the world are clearely seene being vnderstood by the things that are made euen his eternall power and God-head The consideration of this generall knowledge of Vse God that there is a God both by the light of Nature Against Atheists which deny God and by the book of the Creatures may serue for the iust reprehension of Atheists who deny God Of which there are three sorts The first are such as deny God in heart 1 In heart The second which deny God in words The third which deny God by their works Touching the first sort There are some so much wanting in the knowledge of God and so farre from acknowledging the very true God that they deny God and though some dare not be so wicked to blaspheme the Deity with open mouth to say there is no God yet in their hearts they thinke so and say so secretly within themselues Of such it is sayd in the Psalmes k Psal 14. 1. the foole hath sayd in his heart There is no God This Atheisme of the heart is when men conceiue euill thoughts and imaginations against God as when they see the diuerse conditions of men in the world and marke how some liue in prosperity and others in aduersit◠how some flow in wealth and others spend their dayes in misery how for the most part wicked men flourish and haue what their heart can wish and good men are afflicted they begin to thinke with themselues if there be a God where is his Prouidence that should rule and gouerne all things in the world why doth God suffer things to bee so heere the foole saith in his heart there is no God because he cannot discerne the Prouidence of God which extends it selfe to all things in the world so that not so much a◠a Sparrow can fall to the ground l Matth. 10. 29. without your father as saith our Sauiour When men see and perceiue that wicked and vngodly men through pride exalt themselues aboue others and grow to be oppressors of the poore wronging the righteous hurting the fatherlesse and the widdowes they say within themselues where is the Iustice of God if God be a iust God why are not such wicked men punished why doth not some iudgement fall vpon such cruell oppressors thus the foole saith in his heart there is no God because hee hath not patience to waite the appointed time of Gods Iustice to see the end of the wicked and to consider that though the wicked prosper for a time yet the Lord hath set them m Psal 73. 18. in slippery places and in the end will cast them downe Further when wicked men commit sinne and doe not feele the hand of God vpon them punishing and plaguing them for their sinnes they begin to deny the knowledge of God and the presence of God and conceiue wicked thoughts against God that God sees not that God knowes not all the wickednesse that they do and therfore they are bold to continue in sinne and to goe on in their vngodly course of life and say n Psal 10. 11. in their heart God hath forgotten he hideth his face he will neuer see it Again o Verse 13. he hath sayd in his hert thou wilt not require it Moreouer they say p Psal 73. 11. How doth God know is there knowledge in the most High now to deny the prouidence of God the Iustice of God the knowledge of God and presence of God to deny that God knowes all things and sees all things is to deny God Wherefore to the end that this sinne of Atheisme in the heart may be remedied it behooues euery one to looke carefully to his heart to watch ouer his heart that no such wicked thought against God
amongst vs What is he that takes so much vpon him We know whence he is his father is but a Carpenter Secondly there are greater wrongs and iniuries 2 Greater wrongs which may not onely displease and grieue the partie against whom the wrongs are done but also bring some hurt either to his bodie goods or good name But yet the wrongs are not very great not so great but that they may be endured Thirdly there are wrongs and iniuries which are very manifest and great wrongs such as touch a man verie 3 Very great and intollerable wrongs neerely either in his person when it may be his lâ—fe is in danger through the malice of the aduersarie or when a man suffers or is in danger to suffer great hurt losse and damage in his goods and substance yea it may be in his whole estate or when a mans good name is so called in question as that an infamie perpetuall reproch may sticke vnto him if he labour not to cleare his credit and estimation These are the degrees of wrongs and iniuries Now in all these the patience of a Christian is to shew it selfe both in forbearing and forgiuing which S. Paul teacheth vs x Col s 3. 13. forbearing one another and forgiuing one another if any man haue a quarrell against any From whence I gather that when any are at stâ—ife and variance and haue any quarrell one against another the partie that hath the wrong done vnto him is to shew his patience two manner of wayes First in forbearing Patience two-fold Secondly in forgiuing First in forbearing And the forbearance of a Christian 1 In forbearing stands in diuerse things In forbearing First all rash and hastie anger all hatred to the partie 1 Rash anger hatred malice c. in no case to hate the person of his enemie likewise forbearing all malice grudging and all desire of reuerge Secondly all reuiling and reproachfull speeches to 2 Reprochfull speeches the forbearance of both which S. Paul exhorteth saying y Ephe. 4. 31. let all bitternesse and wrath and anger and clamour and euill speaking be put away from you with all malice And S. Peter exhorteth vs z 1. Pet. 3. 9. not to render euill for euill or railing for railing And for this patient forbearing we haue the example of Christ who as S. Peter saith a 1. Pet. 2. 23. When he was reuiled reuiled not againe Thirdly all priuate reuenge a Christian may not require 3 Priuate reuenge euill for euil to this present forbearing of reuenge S. Paul exhorteth b 1. Thes 5. 15. see that none render euill for euill vnto any man And thus commands our Sauiour c Mat. â— 39. resist not euill but whosoeuer shall smite thee on thy right cheeke turne to him the other also By which not resisting of euill and turning the other cheeke to him that smiteth vs is meant that a Christian is to shew patience in suffering wrong to take wrong vpon wrong rather then once to reuenge his owne wrong not to giue one euill word for another nor one blow for another and as S. Paul saith d Rom. 12. 19. 21. not to reuenge our selues But rather to giue place vnto wrath and not to be ouercome of euill but to ouercome euill with good These three sorts of forbearance are to be shewed in all manner of wrongs whatsoeuer Fourthly besides all this a Christian is in lesser 4. Suing at law about lesser wrongs wrongs and iniuries to forbeare suing at law not seeking to right himselfe by law except it be in the greatest wrongs and in the highest degree of iniuries It was the Corinthians fault vpon light occasions and for small wrongs and iniuries to goe to law one with another whom the Apostle reproues saying e 1 Cor. 6. 7. There is vtterly a fault among you because ye goe to law one with another why doe ye not rather take wrong Why doe ye not rather suffer your selues to be defrauded And if the wrongs iniuries which are offered to any one be of a high nature in the highest degree of wrongs so that the wrongs and iniuries doe very greatly concerne a man and neerely touch him in his bodie goods or good name if they be such great wrongs and iniuries as doe endanger his life his estate or his estimation and credite and that of necessity Rules to be obserued in suing at law he be constrained to defend himselfe against his aduersarie by course of law herein a Christian is to shew his patience in forbearing First going to law in the first place for it behooues a 1 Not to goe to law in the first place Christian first to labour for peace and to seeke by all meanes if it be possible to haue satisfaction for wrong done without law and to vse the benefite of law onely for necessitie as the last remedie euen as a wounded man is constrained at the last when there is no remedie to suffer a member of his bodie to be cut off This going to law in the first place was a fault in the Corinthians who were reprooued for it by S. Paul f 1. Cor. 6. 7. there is vtterly a fault among you because ye goe to law one with another where they are reproued not onely for going to law vpon light occasions and for small wrongs but likewise for going to law * Reprehendit hâ—c ipsum quod tam temerè lâ—tigent Pisâ—at in 1. Cor. 6. rashly and in the first place Secondly all hatred of a mans aduersarie with whom he is at controuersie for a Christian ought to loue his Not to hate the person of our enemie enemie though it be in the heate of suites g Mat. 5. 44. Loue your enemies saith our Sauiour and pray for them which despightfully vse you and persecute you Thirdly all rigour and extremitie of Law a warning 3 Not to vse the rigour and extremity of law whereof we haue in that vnmercifull man who hauing found fauour and obtained mercie at his Lords hands for the pardoning and forgiuing of a great debt the sum of h Mat. 18. 24. c. ten thousand talents which he was neuer able to pay afterwards meeting with one of his fellow-seruants which ought him but an hundred pence dealt cruelly and vnmercifully with him laid hands on him and tooke him by the throat saying pay me that thou owest And when his fellow-seruant fell downe at his feete and besought him saying haue patience with me and I will pay thee all He would not but went and cast him into prison till he should pay the debt This was an vnmercifull and cruell man he vsed all rigour and extremitie of law against his fellow hee would either haue his debt paid or his bodie to prison though the debt was but small and if he could not haue his money he would haue his bones But for this his hard
those that goe to law for small offences and the least iniuries wrongs in all the sorts and degrees thereof reprooues those who though they can it may be moderate their passions in some measure from rash anger and bridle their tongues from reproachfull speeches yea and hold their hands from fighting yet for small offences and the least iniuries will take a course by law and sue their neighbour if they haue neuer so little aduantage by law if the wrong done either by word or deed will beare an action then forth with to the law But it hath beene declared that a man ought to vse the law but for necessity not for euery offence nor for euery wrong but for great wrongs and offences of the highest nature Men should goe to law as they goe to Phisicke if a man should for euery distemper in his body for euery paine and griefe goe to Phisick he would in the end bring his body to a low state and cause it to decay so if a man for euery offence and trespasse for euery wrong and iniurie will be running to law and accustome himselfe to that troublesome and vnpeaceable course of life he may in the end bring himselfe to a low state and cause his substance to decay wherefore S. Paul saith Å¿ Gal. 5. 15. If ye bite and deuoure one another take heed ye be not consumed one of another And howsoeuer a contentious and an vnpeaceable minded man may be perhaps well for his outward state yet concerning his soule he can be in no good state for a man that is giuen to continuall contentions and tearmelysuits of law hath little quietnesse of minde and is in great danger to loose charity meekenesse patienc yea peace of conscience The want of this patience in suffering wrong is a great cause of so many needlesse and some endlesse suits in law and those manie times for small wrongs and iniuries which greater then those many a patient minded man would haue bene content to haue put vp Hence it is that Courts are so full of matters of controuersie t 1 Cor. 6. 5. I speake to your shame saith the Apostle is it so that there is not a wise man amongst you no not one shall be able to iudge betweene his brethren what none that is able or wise enough to iudge of your controuersies but you must needes goe to law one with another I dare say it that if men had this rare gift of patience to suffer wrong at least in some measure there would not be such suites at law but matters of controuersie might be ended by some discreet men without law except they were wrongs of a high nature as endangering a mans life or bringing infamie and reproach to his good name or except they were trialls of titles of possessions and inheritance other lesser matters might be ended at home Thirdly here they also are reproued who are hard-hearted 3 Against those that will not forgiue their enemies against those that haue offended them and will not be moued to forgiue them and if they doe forgiue them it is with some but from the lips not from the heart But we ought to forgiue our enemies Reasons to mooue vs and that freely First we ought to forgiue our enemies and that 1 To forgiue because First because Christ bids vs forgiue u Luk. 17. 3. 4. If thy brother trespasse against thee rebuke him and if he repent forgiue him And if he trespasse against thee seauen times in a day 1 God commandeth vs. and seuen times in a day turne againe to thee saying I repent thou shalt forgiue him Secondly because Christ forgaue his enemies as hath 2 Christ forgaue his enemies beene formerly shewed and therefore we ought to forgiue our enemies Thirdly except we forgiue we can haue no forgiuenesse our selues If we forgiue not men God will not 3 Except we forgiue we cannot be forgiuen forgiue vs x Mat. 6. 14. 15 If ye forgiue men their trespasses your heauenly father will also forgiue you saith our Sauiour Christ but If ye forgiue not men their trespasses neither will your Father forgiue your trespasses So Christ our Sauiour teacheth vs to pray y forgiue vs Vers 12. as we forgiue teaching vs therby a necessitie of forgiuing one another as we would haue God to forgiue vs. For no man can pray with his heart Father forgiue with any assurance that God will forgiue him except he haue a heart to forgiue his brother Secondly we are not onely to forgiue but to forgiue 2 To forgiue freely freely and from the heart some it may be may be perswaded to be friends in outward shew be pleased for the present to ioyne hands perhaps when they meete together to moue the cap and say Good morrow and good euen and yet secretly carrie a grudge and owe their neighbour an ill turne and if opportunitie serue will pay it him This forgiuenesse is counterfeit and dissembling not from the heart but our Sauiour teacheth vs to forgiue one another z Mat. 18. 35. from our hearts The heartie forgiuenesse is the true forgiuenesse I conclude this point with the exhortation of the Apostle S. Paul * Ephe. 4. 32. Be ye kind one to another tender hearted forgiuing one another euen as God for Christ's sake hath forgiuen you Now God for Christs sake doth forgiue vs freely so ought we and so let vs freely and from our hearts forgiue one another CHAP. XX. Of Reformation of life THe second outward signe of true iustifying faith is Reformation of life That the reformation 2 Reformation of life of a mans former euill course of life is an apparent signe and euident testimonie of true faith in Christ is verified by that saying of S. Paul a 2. Cor. 5. 17. if any man be in Christ he is a new creature Now to be in Christ is to haue true faith in Christ whereby a Christian is ingrafted into Christ is made a member of Christ and liues in Christ as the branch in the vine for by faith Christ liueth in vs and we in him As St Paul sayth of himselfe b Gal. 2. 20. I am crucified with Christ Neuerthelesse I liue yet not I but Christ liueth in me and the life which I now liue in the flesh I liue by the faith of the Sonne of God By faith we abide in Christ yea dwell in Christ and he in vs. And the outward signe of this our being in Christ by faith is to be a new creature c Ioh. 15. 1. 2. I am the true vine sayth Christ and my Father is the husbandman Euery branch in me that beareth not fruit he taketh away d Ostendens sine operibus neminem in Christo esse posse Chrys in Ioh Hom. 75. Shewing thereby that without workes no man can be in Christ Christ is the true vine and euery faithfull soule is a branch of
sinne but sinne being brought forth is very foule and vglie to looke vpon a mishapen thing a filthie leper there 's nothing in the world so foule to looke vpon as this childe of wickednesse Consider it in some particulars murther is a bloody sinne the murtherer's hands are full of blood Fornication adulterie are filthy sinns called t Eph 5. 3. vâ—cleannes Drunkennes is a very beast like swinish sinne what a filthy sight is it to see a man made in the Image of God vomiting like a dogge tumbling in the dirt and wallowing in the mire like a swine we finde in the law that there were diuerse washings and purifiings to wash and cleanse the offenders signifiing thereby that sinne is a most filthie thing and that the soule stained with sinne hath neede of much washing Secondly our sinnes are great and that in a twofold 2 Great respect first comparing one sinne with another secondly in their owne nature for they are committed against God who is great in power and infinite Thirdly our sinnes are many they exceede in multitude 3 Manie they are innumerable Insomuch that Dauid saith u Psal 19. 12. who can vnderstand his errours and againe x Psal 40. 12. they are mothen the haires of my head Manasseh in his praier counting the number of his sinnes findes them so greatly to exceede that he saith They are aboue the number of the sands of the sea Hereby it may appeare what manner of knowledge of sinne is required of euery penitent sinner The Second thing concerning the knowledge of sin How a sinner may come to the knowledge of his sinnes Namely by the law is how a sinner may come to the knowledge of his sins S. Paul sheweth that the knowledge of sinne is by the Law y Rom. 3. 20. By the law is the knowledge of sinne The law of God euen the Morall law written in the two tables of stonâ— is the meanes to finde out our sinnes the law of God wiâ—l let vs see our originall sinne by making vs see and know our corruption of nature our euill inclinations and euill dispositions against the law of God Of which S. Paul speakes thus z Rom. 7. 7. I had not knowne sinne but by the law for I had not knowne lust except the law had said thou shalt not couet The law also will let vs see and know our actuall transgressions whether they be committed by thought word or deede against any commandement by the law of God we may see and know our euill thoughts against God and against our neighbour our lustfull thoughts our couetous thoughts our carnall and worldly thoughts our blasphemous words and slanderous speeches and all our sinfull and wicked deedes Yea what euill we haue committed or what good we haue omitted For this cause the Law of God is compared to a looking-glasse for as a man beholding his face in a glasse may see and perceiue the spots and blemishes that are therein so a sinner looking into the law of God and diligently perusing the Commaundements may find out and euidently perceiue the spots and blemisheâ— of his soule Thus a sinner commeth to the knowledge of his sinnes Now whereas there is necessarily required such a particular Vse 1 knowledge of sinne and that the knowledge of To know our selues sinne comes by the law the consideration hereof is first profitable for instruction to teach vs to know our selues This hath beene alwayes held a good precept amongst wise men know thy selfe It s good and profitable for euery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one to know himselfe to search and try his own heart and by diligent inquirie to find out his owne particular sinnes to know his owne weakenesse and wickednesse his sinnes and his miserie Dauids exhortaâ—ion is a Psal 4 4. commune with your owne heart vpon your bed Enter into your closet yea into the secret chamber of your owne heart there beginne to thinke with your selues there speake vnto your selues there conferre and reason about the spirituall state not of others but of your owne selues And for the better knowledge of our selues we are to How to know our selues consider and search diligently both what we were by Creation and also what we are by corruption through the fall of Adam By Creation man was in a happie and blessed state created in the b Gen. 1. 27. image of God expounded by S. Paul to be c Ephe. 4. 24. righteousnesse and true holinesse But since the fall of Adam man is brought into a farre worse state by reason of sinne so that if a man could d Si bene inspexeris teipsum inuenies materiam contemnendâ— teipsum Stell dâ— contempâ—â— Mundi well looke into himselfe he might finde matter enough to humble yea to contemne himselfe in regard of any goodnesse or worthinesse that is in himselfe and that whether we regard the bodie or the soule of man In regard of the body what is man but earth a vessell of corruption dust and ashes wormes-meat yea a sinfull polluted bodie And for the soule now in the corrupt state infected and polluted with sinne till we be renewed by the Spirit of God till God come vnto vs to cleanse and purifie and sanctifie vs with his renewing grace what are we but as the Scripture calleth vs e Rom. 5. Ver. 6. 8. 10. vngodly sinners enemies of God f Ephe. 2. 13. dead in trespasses and sinnes children of wrath and g Ephe. 5. 6. children of disobedience Yea by nature and of our selues without Christ we are h Râ—u 3. 17. wretched and miserable and poore and blind and naked Besides all this in danger of the i Gal. 3. 10. malediction and curse of God in danger of hell and condemnation and that which augmenteth our miserie and wretched state is that we are the cause of our owne miserie and are no way able to helpe our selues out of our miserie either to purge our selues from our sinnes or to free our selues from the danger oâ— condemnation and eternall death so that a sinner comming to this humble acknowledgement of himselfe in regard of his owne spirituall state and considering seriously what he hath beene what he is may crie out and say with St Paul k Rom 7. 24. O wretched man that I am who shall deliuer me This knowledge of a mans selfe to know his owne sinnes and his miserie to know how wretched and miserable The knowledg of our selues necessarie he is by reason of sinne is veâ—ie necessarie for First vnlesse a man know himselâ—e to be sinfull and 1 For our Humiliation wretched and miserable he will neuer be brought to true l Zanch. de Natur Dei l. 3. c. 3. humiliation but will thinke too well of himselfe trust too much in his owne righteousnesse and boast too much of his owne goodnesse and say with the proud Pharisie