the naturalnesse and soundnesse of it may be discerned of such as are willing to try the same The third marke or note of true iustifying faith is by the attendants and companions of it for this beeing as Queene among the vertues goeth not alone but with all the traine of vertues as hand maids attending vpon her The cheife of them are these fowre 1. A true knowledge of the word of God acknowledging it in part and in whole to be the truth of God and that himselfe is straitly bound to beleeue and embrace the same and that he hath a speciall part in the promise of grace and life by Christ in which grace he resteth himselfe daily growing vp in the certaintie and assurance of his salvation 2. A sound ioy of the heart which the Apostle Peter calleth vnspeakeable and glorious breaking out into thankefull praises in that the Lord hath begunne his happinesse by making Christ his wisedome righteousnesse sanctification and redemption The poore blind and lame persons of whom wee reade in the Gospel neuer leaped more ioyfully when they had met with Christ and had their eyes opened and their limbs restored by him theÌ„ he that hath met with him receiued him into his heart to enlighten him to quicken him and to heale him of all his infirmities How gladly did Zacheus receiue Christ with what ioy of heart findeth any man the hidden pearle how did the Enuch converted goe away reioycing And all this is because they can valew such a commoditie as this is which they see God hath made their owne for if they either knew it not or not to bee theirs they could not thus ioy in it 3. Christian hope is another handmaid of faith for so the Apoâ—stle teacheth Rom. 5.2 beeing iustified by faith wee haue peace c. we reioyce vnder the hope of the glorie of God For this is the speciall worke of hope to wait for and reioyce in the expectation of the glorious appearing of the Lord Iesus And hence is it that whereas vnbeleeuers are glewed to the earth and cannot thinke of heauen but either with sorrowe or a formall and false ioy and what meruaile is it that those who haue no better should set their hearts vpon the worse beleeuers haue preserued in them a willingnes to leaue this world and to be with Christ which is best of all yea so sweete is their present tast of Christ through faith and hope that they are vnquiet till they bee filled with the fruition of his fullnesse being often in his absence sicke of loue and pine away till they bee with him whom their soule loueth 4. An assured trust relying vpon God beleeuing his word of promise to raise and feede the heart of threatning to shake it and cast it downe and submitting it selfe to the counsell and good pleasure of God because his faith hath let him see the truth the wisedome the equitie and righteousnesse of all these Such a mans heart setteth nothing aboue God in prosperitie it distrusteth not but hath God for his God in aduersitie it endeauoureth in all things to walke with God it is a sweete vsher and disposer of the whole life so as it is most obedient to the word and most full of comfort and sweetnes to it selfe The fourth marke or note of true faith is taken from the infallible fruits and effects of it which are many I will onely note fowre of the principall First it frameth and fitteth the owne habitation it purifieth the heart it suffereth not vncleane thoughts vnlawfull lusts or wandring motions to harbour there it guideth the affections of loue hatred ioy sorrowe and the rest that a man loue nothing more or so much as God and his image he hateth not mens persons but their sinnes no mans sinne so much as his owne he reioyceth in nothing so much as in doing the will of God this is as his meat and drinke he sorroweh for nothing in the world so much as for offending so good and patient a God This pure heart also guideth the words with wisedome and maketh it his chiefe studie how to preserue with faith good conscience in euery thing Secondly faith worketh by loue Gal. 5.6 both towards God and towards man towards him that begate and him that is begotten yea and him that is yet not begotten This loue of God expresseth it selfe 1. in much thankefulnesse vnto him who hath loued vs first who hath giuen so much euen his Sonne and all things with him pertaining to life and godlinesse who hath forgiuen vs so much and to whom many sinnes are forgiuen they must loue much who hath done so great things for vs by becomming our portion our treasure and our cheife good 2. In shame for our vnkindnesse vnto him both before and euen since we knewe this his loue in Christ and haue beene acquainted with his wayes taking vp with shame in our faces sorrowe into our hearts for the sinnes of our youth and of our age against the lawe the rule of righteousnesse but especially against the glorious Gospel which of all other are least obserued 3. In desire of that blessed fellowship of his when and where we may neuer sinne against him any more accounting one day within his holy of holies better then a thousand besides and much more to be euer with the Lord and to enioy the pleasures at his right hand for euermore to be at home with him and sit downe with Abraham Isaac and Iacob yea with Iesus Christ himselfe should make vs grone in our soules and say with Dauid Oh when shall I appeare in this thy presence The Spirit saith come and the Spouse saith come Euen so come Lord Iesus come quickly The loue of men by which faith worketh discouereth it selfe not only in iust dealing with them as we would be dealt by which many ciuill men endued only with ciuill righteousnesse haue excelled in nor only in mercifull distribution of outward comforts for the releeuing of the bodies of our brethren yea and of our enemies which hardlier goeth downe with the vnconuerted then the former but also in shewing most loue vnto their soules in helping forward their conversion and saluation For so soone as any man is conuerted hee will strengthen the brethren Faith wheresoeuer it liueth it loueth and loue beeing an hand giuing out mooueth men conuerted to counsell exhort rebuke admonish comfort pray and waite when God will giue vnto others the grace of repentance As soone as Andrew was called hee bringeth his brother Simon to Christ. No sooner had Christ found Phillip but Phillip finding Nathaniel hee bringeth him to Christ. The woman at the well no sooner heareth that Christ was the Messiah but shee bringeth all the citie In finding this treasure the Christian cannot hide his ioy neither can any mans ioy be so full vnlesse hee with others reioyce together For it is not here as in earthly things which the more
necessarie obedience so to do 4. doubting is forbidden and therefore no vertue but a vice Math. 14. O thou of little faith why doubtest thou Obiect But experience teacheth that euery man is full of doubting and therefore no faithfull man can beleeue it Answ. The consequent is false seeing this doubting exerciseth but destroyeth not faith and that they goe together not only the speach of our Sauiour formerly alledged but the prayer of the father of the child prooueth Lord I beleeue helpe my vnbeleefe as also the two natures of which euerie Christian consisteth flesh and spirit which are in continuall combate Obiect But no man can knowe Gods minde and so cannot be assured Answ. By his minde is there meant his secret will but his minde revealed wee may and must a part of which is that whosouer beleeueth in his name shall receiue remission of sinnes which generall promise while we specially apply to our selues the spirit begetteth this assurance Obiect But we are commanded stil to feare Blessed is he that feareth alwayes Ans. We must not feare the mercie of God concerning saluation but carrie a reuerent feare in regard of Gods iudgements 2. we are to feare in regard of our selues and sinnes by which we deserue the iudgements of God as well as others but this is not contrarie to the assurance of forgiuenesse of sinnes for mercie is with thee that thou maist be feared which the holy Prophet would neuer haue said if feare could not stand with assurance of mercie 3. such a feare is commanded as may shake our securitie but not to driue away the boldnesse of faith a feare of falling into sinne not of falling away from grace a feare least we offend a mercifull God but not least he take away his mercie from vs. A second let is the want of iudgement to discerne aright of the best things and of resolution to purchase or practise that which a truely enformed iudgement concludeth to bee the best This was the sinne taxed in Martha who sawe not the greatest good neere her as Mary did And the world is full of Marthaes who willingly hurried with many earthly distractions vtterly neglect the one thing necessarie namely their reconciliation with God and the things which serue to vphold and maintaine the Christian life whereby Christ should liue in them and they in him What else is it that maketh men runne ouer sea and land to prouide for the bodie and bodily life and in the meane time cast off all the care and meanes of the knowledge of God and conscience of their waies but that they see no profit in seruing God they tast a little sweetnesse of the creature but not of the creator himselfe a small peice of earth hath more sauour to them then the God of heauen This is it that causeth men to walke painfully all the weeke in their personall and particular calling but all the weeke and sabbath too neglect the generall calling of a Christian whereas had they any iudgement in the things of God reason would teach them that the particular must yeelde to the generall as the inferiour giue place to the superiour Yea this is it which strongly forceth men to choose the profits and pleasures of this life which altogether crosse and hinder this cheife principall care of gaining the fauour of God because they doe not follow the rules of wisedome which esteemeth of things according to their degree and measure of goodnesse and not aboue Which if men would giue themselues to bee ruled by they would with the Saints of God in this comparison account but meanely of the things in the highest account with earthly minded men The Apostle Paul comparing his gaine of Christ with the gaine of the world he esteemed this as losse yea as dung which indeede is the right estimate of it in this comparison Holy Dauid would rather be a door-keeper where Gods face may shine vpon him then enioy the honours and pleasures of the world in the pallaces of Princes without it Salomon himselfe the wisest and welthiest of all men after good triall pronounced of all earthly indowments abstracted from the feare and fauour of God that they were vanitie and vexation of spirit and determineth this to be the summe of all to feare God and keepe his commandements Thus are the wise mans eyes in his head and his heart is at his right hand both for deliberating executing of things most necessarie to be done whereas the heart of the foole is at his left hand he doth all as it were with a left hand for want of this iudgement A third and maine lette are friuolous and fleshly conceits which dead and quench any such motions as otherwise might prouoke men to this care of remission of sinnes As 1. what neede I be so foolish and precise I haue liued well hitherto without all this adoe if God loued me not he would neuer haue blessed mee as hee hath done Ans. But looke to thy selfe who thus reasonest It is not inough to say God loueth mee but to haue sure euidence of it yea surer euidences then any thou yet speakest of I meane common and outward blessings which like the sunne or the raine are generally disposed to the good and bad and by which no man can know loue or hatred Againe Gods loue goeth with election iustification sanctification effectuall calling faith loue hope patience repentance mortification Examine thy selfe by these notes for if God loue thee as his child thou louest him and keepest his commandements thou louest not sinne but hatest it euen thy dearest sinnes and preseruest a care to please him in all things Ioh. 14.23 If any man loue mee hee will keepe my word and my Father will loue him and we will come vnto him 2. Whereas they say that others which nourish this care are as much crossed as any other and therefore they see no reason that they should make their life so vncomfortable to no purpose let them know that all the crosses Gods children whose care is to make vp their peace with God are exercised with 1. proceed from the loue of God and not from hatred 2. they are trialls of graces not punishments of sinnes 3. their end is not reiection from God but through their purging and amendment to draw them nearer vnto God 4. By this reason Christ and his Apostles might haue beene refused and all the Saints of God who through many afflictions are passed into heauen 5. The way to auoid crosses and punishments is to intend this one care of getting sinne remitted And 6. if the way to heauen be so strawed with crosses what is the way to hell If the righteous scarcely be saued where shall the wicked and sinner appeare 3. Whereas they obiect further against this care that men of good note and perhappes Preachers too account it but fantasticall and more then needs and only a few and those despised ones in the
not now to deale with profane and lewd persons but such as the Lord had sanctified to himselfe according to the vision and voice What or whome the Lord hath sanctified account not thou profane vers 15. Whence 1. we haue in this holy man a mappe of humane frailtie in which we may see how heauie the best are to their duties for was it not long before giuen Peter in charge to teach the Gentiles was not his commission large inough when among other disciples he was dismissed by Christ himselfe to teach not onely the nations but all nations Had not he heard often from the mouth of Christ and read in the writings of the Prophets that the Gentiles must be called in that the tents of the Church must be enlarged her courteins stretched ouâ— and that their owne sound must go ouer all the world yet Peter had forgotten all this and as though Christ had not beene come or as if himselfe had neuer conuersed with him he would still vphold the difference of peoples which his Mr. had destroyed confine saluation to the Iewes only as if Christ had not been a common Sauiour of Iewes and Gentiles he must haue new visions and voices to lift him vp to his dutie or else he cannot be brought so much as to acknowledge it Let vs looke vpon this example to condemne our owne corruption by it yea to watch ouer it least following as we are too prone the streame of it we be carried away from the most essentiall duties which by our calling either generall or particular are by God enioyned vpon vs. Let the Popish guids also looke vpon this example and tell vs whether Peter erred not 1. in iudgement 2. after Christs promise 3. in a weightie matter forgetting his commission and calling yea and the calling and saluation of the whole bodie of the Gentiles all which he failed in And then whether it be a sound ground vpon Peters person or any promise made to him to build their Popes immunitie and freedome from error in matter of faith so long as he sitteth in Peters pretended chaire Secondly In that the Apostle Peter secretly implyeth an acknowledgment of his error we haue in him a worthy patterne of a speciall grace to be practised of vs all namely vpon better grounds to lay aside any errour in iudgement or practise although neuer so long held or stifly maintained of vs before and not be ashamed to professe that we so doe which vertue is a sound fruite of humilitie and argueth a good heart which is in loue with the truth for it selfe and esteemeth it aboue his owne estimation the obseruing whereof would cut off infinite controversies which could neuer be carried and continued with such burning heate in the Church of God if the contention were not many times more for victorie then for truth and rather least error should be acknowledged then that truth should triumphe ouer it Thirdly in this preface euery Minister is taught wisely to cut off and remooue such lets as might hinder his doctrine among his hearers and contrarily to winne by all good meanes such credit to his person as that he may preserue a reuerent estimation of himselfe in the hearts of his people So did the Apostle here and not without cause seeing the acceptance of the person of a Minister is a great furtherance for the entertainement of his doctrine not that the faith of God ought to be had in respect of persons but because mans weaknesse carrieth him beyond his dutie herein And againe Satan and his instruments seeke exceptions against their persons whose doctrine is without exception well knowing that where the person is not first receiued hardly will any doctrine from him be embraced Matth. 10.14 he that receiueth not you nor your words Whence the Apostle Paul was constrained to be much and often in the iustifying of his person calling and conuersation because to hinder his doctrine the false Apostles by all these laboured to bring him into contempt Nay our Lord Iesus himselfe was forced often to averre his person to be diuine his calling to be heauenly and his conuersation holy and without sinne because the Iewes were euer hence disgracing his doctrine because of the meanes of his appearance Now whosoeuer would retaine reuerence authority among his people must shewe forth 1. conscience of his duty 2. loue to his peoples soules and bodies 3. a wise and vnblameable carriage and conuersation these things if he doe not he hath more disgraced himselfe then his people can Of a truth I perceiue that God accepteth not of persons By person is not here meant the substance of man or the man himselfe but the outward qualitie appearance or condition which beeing offered to the eie may make a man more or lesse respected such as are wealth honour learning parentage beautie or such like here called the face of a man for which God accepteth not nor reiecteth any man he accepteth not the persons of Princes saith Elihu nor regardeth the rich more then the poore they beeing all the worke of his hands And applyed to the Apostles purpose is as if he had said I now indeed clearely perceiue that the Lord hath no respect of any dignitie or priuiledge in any people aboue an other that he should powre his grace vpon one more then an other vpon the Iew aboue the Gentile vpon the circumcision aboue the vncircumcision vpon the seed of Abraham according to the flesh aboue the rest of the nations and kinreds throughout the world Now I see that the righteous iudge of all the earth can be no accepter of persons For 1. this were to esteeme men by adiuncts and qualities and not by their essence and substance of grace and pietie thus should the rich man haue beene preferred before Lazarus and the proud Pharisie before the penitent Publican 2. this were to iudge by inconstant things for all these outward respects passe away as the figure of the world it selfe doth whereas the iudgment of God is most vnchangable and therefore grounded on things vnchangeable 3. it were a most vnequal valuatioÌ„ to compare much more to preferre things which are in no proportion of goodnes to the things which are vndervalued for betweene temporall and eternall heauenly and earthly things can be no proportion 4. he which hath forbidden vs to iudge by the false and crooked rule of sence sight reason and such things as are before vs cannot himselfe doe so both which points are plainely prooued 1. Sam. 16.7 The Lord biddeth Samuel beeing to chose one of the sonnes of Ishai to be king looke not on his countenance nor on the height of his stature and addeth this as a reason for God seeth not as man seeth man loooketh on the outward appearance but the Lord beholdeth the heart Obiect But when the Lord passed by all the rest of the nations and chose Abraham and his â—eede did he not accept
appearance of it because they pretend a perpetuall succession consent of councells defence of Princes antiquitie vniuersalitie the most part of Europe hauing generally taken the marke of the beast in their hands and foreheads and yet the same men see not how themselues are slipt into the same Popish error that refuse one course because it wants outward supporters and proppes and chuse that by which they may swim with the streame they hate Poperie because the laws hate it loue religion because it is now crowned established establisheth their prosperitie 4. To disdaine the persons of poore professors which is so generall and common a sinne as that nothing can they doe or speake but it passeth much vniust censure nay things by them exceeding well and holily performed are so farre from beeing drawne into example as that thereby they can be traduced Wherein yet they are conformed vnto the Sonne of God the head of their profession whose powerfull doctrine and mightie workes were carped at and depraued because they knew his father his mother him selfe at the best but a carpenters sonne nor brought vp at studie and learning For example how was that great worke of healing a man miraculously so farre from affecting the Iewes as that they fell verie foule and were angrie with him and the reason is rendred by our Sauiour Christ Because they iudged according to the outward appeareance and not with righteous iudgement concerning him 5. For professors themselues to looke too bigge vpon some meaner ones as they conceiue but by the Gospell members of Christ and his kingdome as well as they Christ who preached to the poore aswell as the rich hath spoken to their hearts as well as their owne and hath equalled them or perhappes made them superiour in graces to the other Now should not those that professe God herein resemble him who though he be high and excellent inhabiting eternitie and dwell in the high and holy place yet he looks to the humble and lowly yea and dwells also with him that is of a contrite and humble spirit To think too basely of him whom God chuseth is to erre from Gods righteous iudgement and what can the blind world doe more disgracefull to the profession then to passe by the graces of God as not knowing what they meane 6. Not to speake here of Popish spirits who seeke to disgrace our religion because artificers and simple women are as they say Scripturers not considering that in Christ neither male nor femall are reiected and that God chuseth euen weake and foolish things to confound the wise and mightie and the pore ones of the world to be rich in faith Vse 2. If God accept not persons for outward respects why should any outward thing gaine our hearts our affections our studies seeing if we could gaine them all we are neuer the further in Gods books Many are readie to say oh God loveth them and iudge themselues highly in fauour because he suffreth his light to shine vpon their habitations their hands find out wealth they are encreased in possessions and prospered in their labours peaceable in their houses without feare therefore doth pride compasse them as a chaine But with one word doth the wise man shatter downe all the pillers of this foolish erection Eccles 9.2 No man knoweth loue or hatred of all that is before them And if outward things could commend a man to God Antiochus Nebuchadnezzar Nero and such wicked tyrants had beene highest in fauour with him whose feathers he pluckt whose pride he brought low making them spectacles of his vengeance to all the world who for their outward greatnesse had beene the terrors of the world And yet much lesse should these things swell the hearts of men with pride aboue others who perhappes haue a better part in heauen then themselues The pronenes vnto which sinne the Lord perceiuing he hath expressely charged that the rich man should not glorie in his riches nor the strong man in his strength but if any man glorie let him glorie in this that he vnderstandeth and knoweth me All other reioysing is not good that is is hurtfull and perillous besides the vanitie of such vaine boasting common experience shewing that the higher scoale is alwaies lightest Vse 3. If God accept no man for outward things then when we enter into Gods iudgement we shall appeare naked stript of all outward respects as birth riches learning crownes and kingdomes these in mens courts are good advocates but before Gods tribunall may not plead and cannot helpe No condition of life no degree no outward qualitie no calling no not the outward calling of a Christian if thou hast no more shall stand by thee stript starke naked shalt thou be figge leaues can hide thy shame no longer only the wedding garment can now couer thee from the consuming wrath of God A garment not laid with gold siluer pearles but straked with blood yea dyed redde in the blood of the Lambe The high Priest vpon paine of death might neuer enter into the Sanctuarie but he must first be sprinkled with the blood of bullocks figuring the blood of Christ. Neuer dare thou to appeare in the Sanctuarie of Gods holinesse without this garment of thy elder brother in which alone thou gettest the blessing as Iacob-gate the blessing in Esaus garments from this alone the Lord savoreth a sauor of rest Lastly from this consideration that God is no respecter of persons the Apostle admonisheth superiours to moderation and equall dealing with their inferiours Ephes. 6.9 and inferiours to silence and contentation vnder the rough dealing of their superiours Colos. 3.25 35. vers But in euerie nation he that feareth him and worketh righteousnâ—s is accepted of him By a fearer of God and worker of righteousnesse is signified an vpright and truely religious man in whom these two things must necessarily concurre as the cause and effect the fountaine and streame the roote and fruit of pure and vndefiled religion for vnder the feare of God are contained all the duties of the first table concerning God and his worship such as are knowledge loue faith hope and such like whence Salomon often calleth it the beginning of wisedome that is of true worship or pietie And vnder working of righteousnesse is comprehended the obseruation of the duties of the second table whereby the former beeing most of them inward are outwardly manifested and iustified so as vnder both is comprised the whole dutie of man Eccles. 12.13 Feare God and keepe his commandements for this is the whole man all those tenne words wherein the Lord hath included an admirable perfection of wisedome and holinesse are here contracted into two 1. the feare of God 2. the keeping of his commandements and therfore when the holy Ghost in the Scriptures would grace this or that holy man with full commendation as it were with his whole stile he commonly ioyneth these two together vnto which
nothing more can be added Iob was a iust man fearing God and abstaining from euill Zacharie and Elizabeth were iust before God and walked in all the ordinances of God without reproofe Here two points are to be considered 1. Who is a religious man he that feareth God worketh righteousnesse 2. What is his priuiledge he is accepted of God Religion is a binder and thence hath his name for it both bindeth man vnto God as the former of the points will shewe as also God vnto man as the latter declareth The former band knitting man vnto God is the feare of God which is a peculiar gift of the spirit of God whereby the regenerate feare God for himselfe not so much that they be not offended and punished by him as that they doe not offend him An excellent grace both in regard of the excellent obiect and of the excellent vse of it through the whole life The right obiect of our feare is God himselfe who is 1. omnipotent of power to doe whatsoeuer he will who is able to cast body and soule into hell feare him 2. omnipresent he is all an eie beholding our thoughts words and deedes of which he is both a witnesse and a iudge 3. full of maiestie which euen in a mortall man strikes vs with reuerence 4. full of grace and bountie wee stand in neede of his fauour and bountie euery moment who can turne vs out of all at his pleasure In all which respects we ought to make him our dread But aboue all in that he hath beene so good and gracious a father vnto vs through his Christ we ought to feare to offend him and so turne his loue into displeasure against vs. Now the vse of this grace is manifold As 1. to beat downe pride and high-mindednes against which it is a notable medicine Rom. 11.20 be not high minded but feare Prou. 3.7 Be not wise in thine owne eyes but feare God this grace maketh a man come lowe before the Lord as Iacob feaâ—ing Esau came and bowed seauen times before him 2. to cause a man to renounce and restraine himselfe from sinne and therefore the feare of God and departing from euill are often ioyned together Ioseph could not commit the sinne with his Mistris because he feared God the midwiues feared God and killed not the Hebrewes children Nehemiah did not exact vpon the oppresse the people as the former gouernors that were before him because he feared God and whereas the wicked mans seruill feare keepeth him often from open sinnes but not from secret from grosse sins but not from smaller and this of paine not of conscience this grace maketh a man hate pride arrogancie and euerie euill way neuer so small and neuer so secret 3. To destroie false and fleshly feares which foyle euery good dutie and lay open to many sinnes and iudgements it is a propertie of a wicked man to feare where no feare is and not fearing God he feareth euery thing but God the face of man the arme of man the tongue of man whence many a man dare scarse professe religion or if they doe dare shew no power of it for feare of reproach and nicknames and so come to be ranked in the formest band of those which march to hel called the fearefull and that which they feare shall come vpon them euen disgrace of God of men and Angels Ieroboam feared least the people should returne to their owne Master if they should persist in the true worship of the true God and so for the establishing of his posteritie he established Idolatrie but in the very next generation his whole race was extinct The Iewes were afraid least the Romans should come and take their nation and therefore Christ must die but the Romans not long after came with a powder and tooke their nation and so dispeopled and dispersed them as they could neuer be gathered into a nation till this day Pilat feared not God but Caesar but he was not long after cast out of Caesars fauour and slew himselfe Now this grace of God fenceth a man from such fleshly feares which draw on such fearefull falls and mischeefes and preserueth him that neither hope of promotion nor gaine nor ease nor fauour of man who is but a worme shall make him forget the Lord that spred the heauens this feare which is loues keeper holdeth the heart in the loue of God himselfe of his worship of his word of his children and whatsoeuer carrieth his image all which without it either lie or quickly grow as refuse wares out of request 4. To driue away security awak slothfulnes prouoke to watchfulnes stirre vp to prayer keep in a fitnes to profit by the word to tremble at it when God thretneth to reioyce in the promises as those to whom they belong to helpe vs to better our selues by our afflictions as the speach of the conuerted theife to his fellow implyeth that if he had had the feare of God he would being in the same condeÌ„nation haue otherwise caried himselfe towards Christ then he did And in a word to feÌ„ce the heart which is as the market place of a citie against temptation in which speciall vse it is called a wellspring of life to escape the snares of death By all this that hath beene spoken euery man that would seeme religious ought to labour aboue all things for this worthy grace which God specially bestoweth vpon his children with whome he maketh his newe couenant I will put my feare in their hearts neuer to depart from me saith the Lord. Which hath all promises belonging vnto it for a mans selfe for his children for this life present for a better for supplies of euery good for withholding and remoouing of euery euill so as whosoeuer feareth the Lord wanteth not a good and rich treasurie such as all the Indian mines cannot afford yea such as both possesseth himselfe and enteyleth vnto his posteritie the rich blessing of the Almightie Blessed saith the Psalme is the man that feareth the Lord himselfe shall be mightie on earth his children shall be blessed after him his wife shall be as a fruitfull vine riches and treasure shall be in his house he shall want nothing that is good and let his troubles be neuer so great the Lord will deliuer him out of them all Here is a Iewell worth hiding and laying vp in the safest closet of the soule euen in the midst of the heart for there God layeth it and calleth for the heart to make roome for it Deut. 5.29 Oh that there were such a heart in them to feare mee Isa. 8.13 Sanctifie the Lord in your hearts and let him be your dread Another bond whereby man is knit vnto God is the working of righteousnesse an immediat fruit of the feare of God Where must be considered 1. what this righteousnesse is and then 2. what is the working of it For the
former This Righteousnesse is a grace of God whereby the beleeuer is inclined vnto honest actions according to the prescript of Gods law When I say a grace of God I vnderstand that righteousnesse whereof a man in the state of grace is by grace made partaker and exclude all that originall righteousnesse which was set in the nature of man by his creation whereby he was wholly conformable to the image and righteousnesse of God further saying that the beleeuer is hereby inclined to honest actions three things are implied 1. That this righteousnesse is not that imputed righteousnesse of Christ which is a most exact conformitie of the humane nature of Christ with all his actions and suffrings performed of him in our stead with the whole law of God whereby we are wholly couered as with a garment in the sight of God but rather a fruit of that namely that infused and inherent righteousnesse wrought in the heart of euery beleeuer by the singer of the spirit whereby the image of God is daily renewed and repaired in him and so himselfe inclined to workes of righteousnesse to which he is now created 2. That subiect of this righteousnesse is the Beleeuer for all the workes of vnbeleeuers whose mind and conscience are defiled Tit. 1.15 inward or outward cannot be other then sinne and vnrighteousnesse 3. That the next efficient cause of it is liuely faith beeing the instrument of the holy Ghost by which he begetteth this righteousnesse wheresoeuer it is now faith produceth this righteousnesse in vs not as it is an excellent gift of God nor as an excellent qualetie in vs but only as it is an hand or instrument apprehending and laying hold vpon Christ who iustifying vs by his owne righteousnesse imputed and by his spirit regenerating and sanctifying our natures is the verie proper cause of this infused and inherent righteousnesse The last words in the description according to the prescript of Gods law shew that then a worke is righteous when it is framed according to the right rule of the law of God it being the onely perfect rule of all righteousnesse Mens laws are rules also but imperfect and no further yet so farre bind as they are agreable vnto Gods The second point is the working of righteousnesse wherein 1. the order 2. the manner The order is in the words first to feare God and then to work righteousnesse all the duties of loue must be founded in faith and the feare of God for whatsoeuer is not of faith is sinne and the feare of God is the very seede and life of all true obedience which the wise man implyeth when he calleth it the head and beginning of wisedome that looke as all sence sloweth from the head so all heauenly sence and motion from the feare of the Lord. Which sheweth that many men beginne at the wrong ende in the matter of their obedience some thinke they doe God high seruice if they come to Church say some prayers heare a sermon things not to be dissalowed but know not how fâ—rre they are from pleasing God herein because they bring not hearts renewed with faith and repentâ—nce nor soules possessed with hope loue and the true knowledge of God without which the Lord accounteth their sacrifices but maimed and professeth his hatred against them others place all their holinesse and obedience in the workes and duties of the second table If they be liberall to the poore iust in their dealing sober and ciuill in their conuersation though they liue in grosse ignorance of God and his word vtterly carelesse of the wayes and worship of God yet conceiue themselues in as good case as any other man which is all one as to account that man a liuing man who hath no head the feare of God being to true religion euen as the head to the bodie of a man besides that they thrust the second table into the place of the first inverting the order of God yea they pull and breake a sunder the two tables which the Lord hath so nerely conioyned Now for the right manner of working righteousnesse it appeareth in these rules 1. It setteth all the rule before it and endeuoureth in all if it were possible to fulfill all righteousnesse for seeing all the commandements of God are truth and righteousnesse they are all without exception to be obserued And this although it be necessarily implied in the text yet is it else-where expressed Deut. 5.29 Oh that there were in them such an heart as to feare me and keepe all my commandements A second thing required is diligence which must needes attend feare How diligent a vertue feare is appeareth in Iacob who beeing to meete his brother whom he feared could not sleepe all night and in Abraham who hauing a most difficult commandement to slay his sonne yet rose early and went three dayes iourney without reasoning the matter But what mooued him hereto surely the Lord himselfe sheweth the true cause Gen. 22.12 Now I know that thou fearest God seeing thou hast not spared thine only sonne 3. Delight in the workes of righteousnesse which also attendeth the feare of the Lord Psal. 112.1 Blessed is the man that feareth the Lord he delighteth greatly in his commandements both to thinke of them to speake of them and to doe them Whereas the worldlings heart speach and affection is taken vp with his gaine commoditie rents and income For as the feare of God it selfe is not a seruile and slauish feare for punishment no more is that obedience which proceedeth from it forced or wrung out but as it is such a feare as delighteth greatly in Gods commandements so the obedience is such as is offred from a willing people like a free will offring which they must only offer whose heart encourageth them and whose spirit maketh them willing 4. Continuance in working for this is another propertie of the true feare of God that it respecteth not only all the commandements but alwaies and seeing Gods feare is to keepe the heart continually and that man is blessed that feareth alwaies this inseperable fruite of it working of righteousnesse must neuer wither or faile in the godly who are exhorted to passe the whole time of their dwelling here in feare to walke with God as Henoch did and to haue their conuersation in heauen that is their whole practise and course and not a part of it only Hence therefore is affoarded an other ground of exhortation namely that howsoeuer this is not such a righteousnesse as wherein we can stand before Gods iudgement seat not beeing euerie way answerable to the lawes perfection yet we want not good reason to take vp the practise of it in the manner prescribed Seeing 1. it is commanded by God Psal. 4.6 offer to God the sacrifice of righteousnesse 2. It pleaseth him and makes vs also pleasing vnto him for the former Psal. 11.7 The righteous Lord loueth righteousnesse the
latter is the latter words of the verse in hand 3. It maketh vs like him 1. Ioh. 3.7 little children he that doth righteousnesse is righteous as he is righteous 4. it is a marke of our regeneration and a fruit of faith easier discerned then it selfe 1. Ioh. 3.10 In this are the children of God knowne and the children of the deuill he that doth not righteousnesse is not of God 5. much blessing is vpon the head of the righteous saith Salomon The blessing of God comes downe vpon him and discends to his posteritie God hath blessed him and hee shall be blessed in his person in his estate in his name in his goods in this life and in the life to come The blessing of men also comes vpon him the loines of the poore blesse him the Church of God blesseth him yea turne him what way he will the blessing of goodnesse meeteth him euerie way God giueth him according to the worke of his hands often euen here in this life and if that should faile he being marked for a member of the Church militant he shall be in due time remooued into the holy mountaine of heauen where he shall dwell who worketh righteousnesse Psal. 15.2 Thus much of the description of a religious person now of his priuiledge Secondly the priuiledge of a religious man is that a beleeuer of any nation vnder heauen of any calling sex or condition of life is accepted of God Where it may be asked whether God whose grace is most free be bound by any thing which any man can do to accept of him I answer a man is to be considered two wayes 1. as in the state of his corrupt nature before his calling and conuersion and thus he hath nothing worthie loue and nothing which prouoketh not further hatred here are no works which are not wicked and stained such a filthy puddle cannot send out one droppe of sweete water not any cleane thing can be brought out of such filthinesse all this while can be no acceptance of the person or of the work no sight of any present obiect in such a partie nor any foresight of any future faith or worke whereby the Lord can be mooued to accept him for then the freedome of his grace should be hindered 2. As he is conuerted and now reconciled vnto God called by the word regenerated by the spirit and hauing his heart purified by faith Now the Lord looking vpon him sees him not as he was before all naked and lying in his blood and filthinesse but beholding him in the face of his Christ he espieth his owne image vpon him yea and his owne workmanship vpon him and thus commeth the person to be first accepted And then in the second place the worke of such a person cannot but be also pleasing vnto God not for any worthines or perfection in it selfe for euen the best worke of the best man from imperfect faith and imperfect knowledge is so farre from meriting as that it needeth pardon but 1. because it commeth from an accepted person 2. is a fruit of faith 3. a testimonie of obedience vnto Gods commandement 4. the imperfection and staine of it is couered and wiped awaie with Christs most absolute obedience And thus both the person fearing God and his working of righteousnesse is accepted of God Vse 1. To comfort the godly poore who find but strange entertainment in the world where they are strangers who hence learne that as the world loueth her owne so God loueth and accepteth his owne in what countrie or condition soeuer they be the which comfort if they had not to sustaine their hearts withall they could not but thinke themselues the most miserable of all men so many sinnes they see which God may see in them so many temptations with which they are daily toyled so many discouragements without them to cast them downe or backe at the least against all which this one consideration shall be able to beare them vp that the eies of the Lord are vpon them that feare him and by these eyes he seeth their wants to supply them their iniuries to relieue them their sorowes to mitigate them their hearts to approoue them and their workes to accept them 2. Those that feare God must also be accepted and respected of vs as they be of God and it cannot be that those who loue God should not loue his image in his children Dauids delight was wholly in the Saints and such as excelled in vertue so must we frame our iudgement and practise to the Saints of God before vs who haue made but small account of great men if wicked and preferred very meane ones fearing God before them Thus that worthy Prophet Elisha who contemned not the poore Shunamite fearing God told wicked Iehoram king of Israel that if he had not regarded the presence of good Iehosaphat he would not so much as haue looked toward him or seen him Nay euen the Lord himselfe hath gone before vs herein for example who for most part respecteth poore and meane ones to cal them to partake of his grace passing by the great noble and euerie way more likely of respect if we should iudge according to the outward appearance Dauid the least of his brethren was chosen king Gideon the least in all his fathers house appointed by God the deliuerer of his people and indeede the meanest Christian beeing discended of the blood of Christ and so nobly borne deserueth most respectiue entertainement in the best roome of our hearts 3. This doctrine teacheth all sorts of men to turne their course from such earnest seeking after honours profits preferments and such things which make men accepted amongst men and as eagerly to pursue the things which would bring them to be accepted of God such as are faith feare of God loue of righteousnesse good conscience and the like which things bring not onely into fauour with God but often get the approbation of men at least so farre as God seeth good for his children Rom. 14.17 18. The kingdome of God is not meate and drinke that is hath not such neede of such indifferent things as these are but righteousnesse peace and ioy in the holy Ghost those are the essentiall things to be respected of all such as are the subiects of that kingdome of grace And to vrge the godly hereunto marke the Apostles reason in the next verse for whosoeuer in these things serueth Christ is ACCEPTABLE vnto God and approoued of men such a mans wayes please the Lord and then he maketh his enemies become his freinds Vers. 36. The which word he declared or sent to the children of Israel preaching peace by Iesus Christ which is Lord of all Of all other readings I follow this not onely as the plainest but because it most aptly knitteth this verse with the former as a cleare proofe of it For hauing said that now he knewe that whosoeuer whether Iew or Gentile did now purely worship
the more account of him it pleaseth him to deale herein as a mother with her child who although shee be tender enough ouer it will sometimes get her out of sight and behind a doore in the meane time the child falleth and getteth some knocks and all this to make the child perceiue it owne weakenesse and depend vpon her so much the more Example hereof we haue Cantic 3.4 when the Church had sought her beloued in her bed in the streetes among the watchmen and found him not at last after much seeking and sorrowing after him she findeth him whom her soule loued then shee tooke hold on him and would not let him goe till shee had brought him to the house of her mother Vse 1. Tedious and heauie afflictions may not be an argument of Gods hatred It is a simple opinion of simple people that God loueth not that man who is exercised with any strange crosse especially if it be more lasting and lingring vpon him Why dost thou not consider ignorant man that the Lord suffered his owne welbeloued sonne to lie in the graue till the third day before he raised him vp what sayest thou to the Israelites in Egypt did they cease to be the people of God or to be deare to God when the heauiest taskes were laid vpon them Whose blood was it that Manasseh made the streetes of Ierusalem runne with but the Saints In the persecutions of the Primitiue Church we read of thirty thousand of the deare Saints of God put to death in seuenteene dayes vnder the tyrant Maximinian and as many cheined vnder mettalls and mines Who was it that asked if the Lord would absent himselfe for euer and whether his mercie was cleane gone for euermore was not this the voice of Dauid a man after Gods owne heart wouldst thou heare the style of Gods children in the Scriptures thou hearest them called wormes of Iacob dead men of Israel Wouldest thou knowe their state neither is that vnanswerable to that stile read Heb. 11. from verse 35. to the 39. they wandred in sheepe skins and goat skinnes and they of whome the world was not worthy were banished the world as vnworthy to liue in it Impossible therefore it is as Salomon teacheth to knowe loue or hatred by any thing before a man A man may be a Diues and a deuil or little better another may be a Lazarus and a Saint Fatte pastures for most part threaten slaughter when leane ware neede nor feare the butcher 2. In tedious and heauie afflictions and graues of miserie prescribe not vnto God neither the time nor the manner of thy release but leaue all to him in whose hand times and seasons and meanes of deliuerance are We would not by our good wills lie one day no not one houre vnder affliction our spirits are as short as Iehorams was what shall I attend any longer vpon the Lord is not this euill from him And hence are all those murmerings and complaints oh neuer was any in such miserie or so long as I am But the Lord knoweth what hee doth and whom hee hath in hand Hee seeth perhappes 1. that thou hast strong hidden corruptions thy hard knots must haue hard wedges as hard bodies strong potions 2. It may be thou wast long in thy sinne before thy conuersion and thy crosse is the longer to be a meanes to bring thy old sinnes into fresh memorie that so thou maist renew thy repentance 3. It may be thou hast since giuen some great scandall to the Church and so thy correction abideth till thou hast testified thy repentance 4. Thy heart perhaps can tell thee that some other crosses of some other kind haue bin neglected or would not haue smarted halfe so much therefore the Lord will haue this to sticke by encreasing the smart and withdrawing his comforts till thy great heart be made to stoupe 5. Looke whether some lust as yet not denied lendeth not a sting to this crosse aboue all the former whether thy heart be ouer-maistered or fretfull and peeuish for euen so we deale with our children who when a little smart doth but set them on frowardnesse we meeken and ouercome with more stripes 6. Or else the Lord in mercie lingringly doth correct as thou art able to beare to bend thee and worke thee to good whereas if he should bring his chastisements roughly and at once it would breake thy heart great cause therefore hast thou to subscribe to his wisedome whose wayes are all iustice and mercie 3. Hence we fetch out assured comfort that as God deliuered his Sonne the third day so will he also seasonably deliuer vs. What if we seeme to be dead in our graues despised neglected and forgotten one day yea the second yet the third day commeth Hos. 6.2 After two daies hee will reviue vs and in the third day hee will raise vs vp and we shall liue in his sight This made Abraham hope aboue hope In wayting I wayted saith Dauid that is I continued wayting on God Iob after darknesse hoped for light It may be the third day is not yet come Thou art not yet come to the mountaine where God will prouide nor thou art not yet in that extremitie which is Gods opportunitie Isaak must not sit at home but take a iourney of three daies to be slaine hee must not be sent backe the first or second day but the third day yet not before he be bound on the altar and the stroke of death a fetching is hee taken from off the wood Is the Lord a killing thee yet trust in his mercie God seemeth indeed not to know his owne children sometimes but to be deafe at their prayers to haue broken the bottell wherein hee was wont to preserue their teares but hee knowes vs well inough saith Paul though we thinke our selues vnknown and therefore we are sometimes as dying but yet we liue chastened but not killed yea killed but not ouercome Hee seemeth now to know none better then the wicked but the third day commeth and putteth as great a difference betweene them as it did betweene Pharaohs baker and butler the third day shall lift vp the head of the one and restore him to his office but the same third day shall take the head from the other and shall hang the bodie on a tree for the birds to eate the flesh from it And caused that hee was shewed openly 41. Not to all the people but vnto the witnesses chosen before of God euen to vs which did eat and drinke with him after hee arose from the dead Now we come to the manifestation of Christ his resurrection Which is described first by the persons to whom hee was so manifested set downe 1. negatiuely not to all the people 2. affirmatiuely but to vs who were chosen of God to be witnesses Secondly by the facts of Christ towards these witnesses which are two the former in this verse in that hee
singular type of Christ wherein The first enimie foyled by Christ is sinne 1. Cor. 15.17 A great question answered at large In beleeuers the whole guilt of sinne â—s abolished by Christ â—hough not the whole corruption All the motions of sin in the elect is onely in letting the life of it goe The second enemie is death The third hell The fourth Satan The fifth the world Ioh. 16.33 How all these enemies are not oâ—ly fâ—â—lâ—d but after a â—orâ— madâ— freindly vnto vs. Christ by his resurrection not onely remooued euills but procured all our good as appeareth by 3. instances 1. Pet. 3.18 Rom. 8.34 Phil. 3.10 Rom. 6.5.6 Colos. 3.1 1. Pet. 1.3 Ephes. 4.10 What or who shall seperate vs from the loue of God seeing it is Christ that is dead or rather risen from the dead Ionah 2.4 1. Thess. 4.14 Rom. 8.11 Philip. 1.23 How to know that we are risen with Christ. Heauenly life discerned by two notes 1. Dissimilitude with the life of sinnefull and naturall men 1. In the matters of this life 2. In the matters of religion II. Agreement which it hath with the life of the Saints in heauen in two things Rev. 14.3 VVhat the Saints are called from in three things 2. Pet. 1.4 What the Saints are called vnto in 5 things Rev. 11.17 and 7.15 Rev. 22.35 Rev. 6.10 2. Cor. 5.2 Rom. 8.23 Examination of a mans selfe by the former notes Philip. 2.19 Synechdoche 1. Cor. 15 4 Why Christ would â—â—se no sooner then the third day VVhy hee would no longer deferre his rising Rev. 1.10 Christ rose early and what we learne thence All the promises of God are accomplished in their due season Exod. 12.41 The Lord denyeth not to helpe his children although hee delay them till his owne due time be come Why God delayeth to answer his children Reasons Lingring afflictions no signe of Gods hatred Isa. 41.14 Eccles. 9. Some crosses more smart and durable why The Lord will seasonably remember his children at least the third day 2. Cor. 6.9 Gen. 40.13.19 It was necessarie that Christ should manifest his resurrection for these reasons Act. 1.3 Luk. 24.27.32 Matth. 18.19 Ioh. 20 2â— Act 1.4 Ioh. 21 7.1â— Luk. 24.33 cùm 51. Act. 1.9 Christ must not shew himselfe so openly as to all the people after his resurrection Why. Luk. 17.21 â— Cor. 5.16 Matth 23.39 Sundry sortâ— of witnesses of Christ his resurrection Luk. 24. 1. Cor. 15.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhat these chosen witnesses were By what meanes the Apostles were furnished to their witnesse Act. 4.33 The Apostle were to be peculiar witnesses to Christ and why 1. Ioh. 1.1 Ioh. 21.24 2. Pet. 1.21 vers 16. Ioh. 8.18 and 5.39 and 5.36 In divine things we must leane vpon a sure word Exod. 24.7 Ordinarie Ministers must be receiued as Apostles while they teach things heard or seene by the Apostles Ioh. 1.14 The Lord Iesus chose meane and weake men for his witnesses VVhy Act. 4. Christ manifested himselfe to be both God and man after his resurrection by 2 sorts of actions Cibâ—s hic ad humanae naturae indicium non ad corporis gloriosi â—â—lorum pertiâ—uiâ— conâ—estio potestatis fuit â—ora non neâ—cessitatis Tilâ—â—â—s Luk. 24.41 Considerations of Christs eating and drinking after his resurrection To beleeue the resâ—rrection is an hard point Preaching the ordinance of Christ. Ier. 3.15 25.4 Reu. 14.6 Luk. 24.49 Psal. 95.7 Hebr. 3.7 Luk. 10.16 Necessitie of preaching evinced by foure reasons In regard of the vnconverted Ier. 23.29 Mark 1.14 Eph. 1.13 6.15 Heb. 6.5 In regard of the conuerted From the opposition of the deâ—â—l and wicked ones The same prooued by experience Ministers must vrge themselues to diligence by this necâ—ssitie No need of a dumb or blind Ministeâ—ie Few men see â—his necessity of preaching Many plead against it Ier. 44.17 18. Beauties of Bethel Ioh. 10.27 Ioh. 8.47 Christ the matter of our preaching Mark 1 1. Colos. 3. 1. Cor. 2. To preach Christ wherin it standeth Matth. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 13.17 The Apostles commanded in speciall to teach the doctrine of the last iudgement Reasons 2. Cor. 5.11 Habac. 3.16 Psal. 119.120 Heb. 11.7 Dan. 2.9 Ioh. 16.8 How Christ is ordained a Iudge seeing the Father and holy Ghost iudge also Ioh 5 2◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Administration of iudgment laid vpon the Son for sundrie reasons Act. 1.11 1. Cor. 15.24 The comfort of Gods children that their Sauiour shall be their Iudge Here shall iudge the wicked against whom all their villanies haue beene committed 2. Thess. 1.8 Rom. 14.12 The meanes whereby both quicke and dead shall be gathered to iudgement Wicked alâ—â—adie iudged fiue waies No man can avoid this iudgement vnlesse his power be aboue the power of the Iudge The glorie of the last iudgement described Tit. 2.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The righteousnes of the Iudge and iudgement Eccles. 12.1 Cor. â—5 Gods children who here haue all sentences passe against them shall haue iustice at this day The workes and words of men which shall abide the triall of that day must now be tried before hand The touchstone of this triall is the word of God Ioh. 12 48. The strictnes of the last iudgment 1 in regard of persons iudged 2. in regard of things 1. done 2. receiued 3. In regard of words Matth. 12.36 4. In regard of thoughts to be iudged Ephes. 2.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinne caried neuer so secretly shall come into a cleare light Be carefull of thy receits and expenses because thou fittest in another mans to whom thou must be counteable No man can be too precise because the iudgement shall be thus precise 1. Cor. 15. The godly may lift vp their heads in expectatioÌ„ of this day of redemption Ioh. 17.24 Godly must adresse theÌ„sâ—lues to this iudgement two wayes Two things hinder this care Iudging of our selues aforehand staÌ„deth in 4. things Prov. 20.13 Ioh. 31.33 Why the Apostle inferreth so many testimonies concerning Christ. Reasons 2. Cor. 2.23 Act. 17.32 1. Tim. 1.3 A proofe that all the Prophets witnesse vnto Christ. Ioh. 5.46 Deu. 18.18.19 Act. 3.21 Ier. 23. Micah 5.2 Zach. 6.12 Nâ—hâ—m 1.15 Obed. v. 21. Hos. 13.14 Ioel. 2.28 Amos. 9.11 Consent of the Church to any doâ—ctrine to be receiued with these cautions The force of coÌ„sent wherin it standeth In reading the Prophets thou must be led still nearer vnto Christ. Faith what it is Philip. 1.29 Opera naturalia non indigent praecepto 2. Thess. 3. Faith is not of all Isa. 53.1 Isa. 6.9.4 â—it 1.1 Rom. 4.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Insalutem animae Beza Faith neuer quite lost Popish doctrine teacheth not true faith to 〈◊〉 day Fiue excellent fruits of sauing faith Heb. 11 1. Colos. 2.7 Act. 15. Ioh. 6.28 29. Ioh. 3 16. 1. Cor. 13. Iam. 5. â—5 Rom. 4.11 Gal. 6.10 Mar. 6. Philip. 1.25 Ioh. 8.56 Rom. 5.2 Colos. 2.12 2. Thess. 2.13 A beleeuer may know he hath faith by foure markes or notes 2. Cor. 13.5 2. Tim. 1.12 1. The seate of it an humbled soule II. The essentiall properties of it 3 Rom. 4.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 6.18 Psal. 33.18 Heb. 11.13.15 III. The honourable attendants and companions of it 4. Matth. 13.44 Act. 8. IIII. The infallible fruits of it 4. Act. 15. Act. 24.16 Our loue of God expressed in 3. things Mar. 9.24 Meanes to encrease the stocke of faith Luk. 22.32 Mar 9.24 Luk. 17.5 The most common faith â—f â—en iâ— not thus qualified Gen. 17.1 Ioh. 20.24 Labour for the truth of faith as earnestly as for saluation Necessitie of this grace to him that expecteth saluation Rom. 4.11 1. Ioh. 5.10 Grow vp in the strength of faith Reasons Offence is either 1. against God which hee alone can forgiue 2. Against publicke peace which belongeth to the law Or 3. personall against our selues which must be forgiuen of vs. The Lord only properly forgiueth sinnes Exod. 34.6.7 Isa. 38.17 Micha 7. 1. Ioh. 1. As the Lord forgiueth properly so also perfectly both the guilt and punishment Christus communicaÌ„do nobis sine culpa poenaÌ„ culpam soluit poenam August serm de temp 141. Concil Trident sess 14. Can. 14. Dauids siâ—ne and punishment both forgiuen notwithstanding the child must die Numb 20.12 Bellarm. lib. 4. de paenit cap. 2. Note well this answer Though death remaine after sinne is pardoned both the fault and punishment is remoued A bundle of Popish blasphemies Matth. 18.32 How remission of sinne is receiued Beleeue in the name of Christ why The cheife dutie of euery Christian while he is in this world 1. Necessitie of remission of sinnes in 3 points Iob. 15.16 Benefits flowing from remission of sinne 4. Ioh. 17.19 Satans temptations foyled by this assurance Rom. 10.4 The sound comfort of this article 3. Le ts which hinder men from seeking so preâ—ious a grace 3. Beleeuers may and must know the pardon of their owne sinnes 1 Ioh. 3.23 Obiections answered Rom. â—1 34 Learne to esteeme euery thing in the measure and degree of it goodnesse Eccles. 2. Say not God loueth thee vnlesse thou haue such sure grounds as follow Eccles 9. Godly life not to be feared for the crosses attending it Reasons Better going to heauen alone then to hell with companie Helpes to attaine this grace of remission Companions of remission of sinnes Mark 1.4 Deut. 29.19 Rom. 7.25 1. Tim. 1.12 14. Eph. 4.32 Psal. 32.2 Neither Papist nor common Protestant yeeldeth to this doctrine of free reon of sinne Lutum lauant luto ignem extinguunt lignorum strue All diligence must be giuen to make our pardon of sinne sure to our selues Whosoeuer hath attained remissi of his sinnes is an happie man Degrees of blessednesse Open thine eyes and see the happinesse of the Saints Isa. 53.4 The glory of God in his children turned into shame A strong moâ—tiue to hold on in weldoing