And thus the soule may be considered either as it workes upon or by the body onely or as it workes in and by it selfe chiefly Upon the body and by certaine instruments in the body it workes vegetation and sense and by it selfe without the necessity of using the body it workes reason The first power then is vegetation by which the soule workes foure things distinctly upon the body 1 Life 2 Nourishment 3 Growth 4 Procreation The first thing then by the vegetative power of the soule wrought upon the body is life which is in respect of the body nothing else but the kindling the radicall and vitall heat in the body through the conjunction of the soule with the body and the continuation of that heaâ— untill the time appointed of God for the dissolution of it So that life is two waies to bee considered first either in the breeding of it secondly or in the continuance of it The breeding of it is in the very first moment of the union of the forme with the matter and by that instrument of the vitall or radicall heat The continuance of it is nothing else but the preservation of the motion and duration of the working of these vitall spirits The second thing wrought upon the body by the vegetative power of the soule is nourishment and this power of nourishing is a faculty by which food taken into the body by the force of naturall heat is turned into the substance of the body for the repairing of that which is consumed in the body And this is a worke to bee admired For the soule by the use of naturall heat is faine to subdue the nature of the food received and having melted it as it were in a furnace it casts out what is contrary to the body and extracts for the use of the body so much as is now made like unto it The third thing which the soule workes upon the body by the vegetative power is growth And this it doth by imploying that part of the food which is now made like to the body unto the extension of the body unto the dimensions thereof even to the increase of bignesse and force which increase for the convenient actions of the body and this worke is done upon the body but unto a certaine time of mans age or till about thirty yeares and then because nature tends not into infinitenesse she gives over this worke Lastly procreation is the fourth worke of the vegetative faculty of the soule by which it raiseth up seed in the body and formeth in it a meere substance like unto the body from whence it comes unto the perpetuall preservation of the sort of the creature And this is an admirable power For hereby living creatures do approach unto eternity and are made as it were immortall For though the body die yet by procreation it is as it were kept alive and so the kind of creature is perpetuated for the other two workes of nourishment and growth onely serve for that body in individuo but this power of procreating reserves the sort or species from ceasing to be Thus of Vegetation Sense followes The second thing the Soule workes either upon or by the body is Sense and by this faculty a man in his body is enabled to discerne things without himselfe and accordingly to desire and move to them which the former faculties did not reach unto Now as the soule workes sense upon or by the body it must be considered two wayes First as it workes either apprehension secondly or motion The apprehendnig senses wrought upon the body by the Soule are of two sorts first either outward secondly or inward Outwardly the soule workes upon the body five senses or five wayes of apprehending things by sense The body of a man is enabled by the soule to discerne of things without it selfe by outward helpes five wayes viz. By 1 Seeing viz. By 2 Hearing viz. By 3 Smelling viz. By 4 Tasting viz. By 5 Feeling And these waies of discerning are not to be contemned For admirably ought it to bee conceived of Gods wisedome in and towards man even in these For first by the sight through the benefit of light which God hath caused to shine upon his whole creation man may see what God hath wrought whereas else if the light be taken out of the aire or sight from man the workes of God are buried as it were in the darke yea the body of a man is as it were but a dungeon without sight and what the Sunne and Moone are in heaven that are the eyes in man shining in his head as these Starres in the firmament The fight is a chiefe helpe for all the great imployments of life in all callings The eyes are as watchmen set on high in their watch-Tower to discover the comming of enemies The eyes are also as the true windowes of the soule by which the Species or formes of things are taken into the soule For God hath caused all substance in the World to cast out beames as it were which have the pictures of the things themselves carried about and these comming to the sight are by it above all other senses taken in and delivered to the Soules within the eyes being a looking glasse that resemble the things seene And this noble sense may put us in minde of Gods knowledge if wee marke the degrees of seeing The eye of man discernes at once a great share or quantity of things together The minde of man will take-in a farre greater quantity and number and yet is finite for it cannot reach to all things that God hath made at once Now Gods understanding is infinite and beholds all at once For the second the sense of hearing is worthy to be thought on if wee consider either the benefits come by it or the manner how it is performed for by hearing is let into the soule and body not onely sounds of delight or wonder but also sounds of necessity both for naturall life by letting in speech and discourse and for eternall life by letting in the Word of God First the manner of hearing is admirable Sound is the breaking of the aire stirred up by the dashing or collision of sollid bodies and is spread in the aire as a stone cast into the water makes and drawes from it circles Thus the sound being brought to the eare the hollow turnings in the eare gather and hold the sounds as it were canes The sound at length rusheth upon a little bone or gristle like a hammer which moved smites upon another bone like an Anvill by which stroake the spirits in the hearing move and are stirred up and so they take in the sound and carry it to the braine the feat of inward senses These two are the most noble outward senses yet there is great use of the other three Thirdly for by tasting we discerne of meates profitable or hurtfull for the body Fourthly by smelling we receive in those delightfull
savours God hath caused to arise from divers of his creatures and to avoid things by savour noysome to the body Fifthly and touching though it be the most stupid sense yet is it of great use for the safety of the body All these senses are as a guard for the body and as Intelligencers for the Soule Thus of the outward senses The soule worketh likewise inward senses upon and by the body and the generall use of these inward senses is to receive and lay up what is brought unto them by the outward senses for the outward senses are like servants that trade abroad and get together the images of divers things which they carry with them home to the inward senses Now there are three inward senses 1 The common Sense 2 The Phantasie 3 The Memory And these are lodged in three severall roomes or little cells in the braine First the common sense lieth in the former part of the head and containes all that store by which all the outward senses are furnished For spirits fetch the vigour of each sense from this the common sense As the lines that goe to the circumference meet all in the Center so doe all the outward senses meet in the common sense And hither likewise are all the formes of things taken by the outward senses brought and distinguished Secondly the phantasie is lodged in the middle part of the braine where as in a shop it takes in the Images of things brought to the common sense and there formes them more exactly and oftentimes makes new after an admirable manner by thinking and then after it hath separated what it likes not it delivers the rest over to the memory which is lodged in the hinder part of the braine which is as it were the treasurie to keepe what the Phantasie as a Judge hath sentenced to her keeping the common sense being but as the doore-keeper unto the Phantasie And these three senses differ in the ability to receive and keepe the impression of the images of things brought to them For the common sense is seated in the more soft part of the braine and so not able to keepe them long as waxe over-soft doth not long keepe the impression of the seale The pantasie is placed in a harder part of the braine and therefore keepes the impression longer But the memory is placed in the hardest part of all and behind in the head further off from the concourse and trouble of the outward senses and by reason of the stifnesse of the braine it keepes the impression longest Now that naturall heat with the animall spirits is like a fire to keepe the braine soft in the degrees thereof that it may receive the impression as hot water the waxe fit to be marked Thus of the senses But before I passe from them it is profitable to note certaine things which befall the senses for the good of the body and soule and that is the binding and loosing of the senses For God hath so tempered the state of the senses in man that they should neither alwaies rest nor alwaies worke Hence from their resting comes sleepe and from their working comes waking or watching We make when the senses are loose sleep when the soule binds them up both are thus wrought when the vegetative power wants helpe for concoction of the meate the naturall heate is sent from the senses to dispatch that worke and then we sleepe and when that is done the heat returnes to the senses and tickles them and so they awake But it is to be observed that though in sleepe the common sense and so the outward senses are all bound yet the phantasie and memory doe not cease but being now freed from the attendance upon the intelligences of them or the outward senses as if they were at more liberty they are exercised more freely and often fall to new forming and compounding of the images brought in before by the common sense and so erect a new frame of things which are vented and expressed by dreaming In which a secret and admirable working of God by the soule may appeare if wee consider the strange things are fashioned in our imagination in our sleepe yea the reasonable soule in sleepe comes into this shop of the phantasie and there doth strange workes which as I said are vented in our dreames in which we finde as effectuall use of reason as we had waking Thus of the soule as it worketh apprehension Now followeth it to consider how the soule workes motion upon the body It is out of all doubt that motion in the body is from the soule For of it selfe it is but a dead lump as it shewes it selfe to be when the soule is gone out of it Now the soule gives unto the body a threefold motion First the vitall motion Secondly the motion of appetite Thirdly the motion from place to place The vitall motion given to the body by the soule is wrought two wayes both by the pulse and by breathing both of absolute necessity to preserve life in the body The motion of pulse is begunne at the heart which is made continually to beat by the soule which beating of the heart begets those sparkles which wee call vitall spirits arising out of the finest of the blood which spirits are carried by the pulse thorow the arteries and they shine in the whole body according as their passages are more or lesse open Breathing is another strange motion of the soule in the body by which both aire is fetcht in continually for the cooling of naturall heat in the heart and other members and the spirits refreshed and also the grosse and more smoakie spirits are exhaled out of the breast Thus of the vitall motion The motion of appetite is a contrary commanding motion in the creature by which hee is inclined to take to him such things from without as hee conceives good and needfull for him and so likewise to avoid things hurtfull and so the soule begets divers appetites and desires as the desire after food which we call hunger and thirst and the desire after procreation and the appetites we call affections or passions so farre forth as they are seated upon the body and exercised by instruments in the body such as in generall breed sorrow or pleasure or passivenesse in us such as are joy griefe anger and the rest c. It were too difficult and too tedious for popular reaching to shew in particular and distinctly how the soule admirably worketh about each of these The motion from place to place is the last and this is a strong worke of the soule driving on the body to the motion of the whole or of some part of the body The body cannot remove it selfe but it is of the soule that it is stirred up and downe for when the soule is gone it can move no longer And in vain were appetites or desires given to the creatures if this motion from place to place were not given because
without it it could never compasse things desired Hitherto of the working of the soule upon the body and those strange things it doth in the body by the faculties of vegetation and sense It is true that those things are done by the soules of brute creatures but as their soules differ exceedingly from the glory and excellency of the soules of men so are the effects upon their bodies but certaine glimpses of those things which are done exactly by the soules of men I meane in respect of the inward senses of phantasie and memory there is in beasts but onely a darke shadow of them in comparison of what is in men But for the third faculty of the soule which is reason therein men excell all creatures in this visible world and it is profitable for us to know what God hath done for us in our soules generally considered above all other creatures And so man excells in respect of his reasonable soule 1 In that he can conceive of things by the light of understanding as well as by sense This light is admirable whether we conceive of it as proceeding from God who shines upon the soule as the Sunne doth upon the body or whether wee beleeve it to be a light conferred upon the understanding by which from within it discernes things 2 In that it can conceive of things that never were in the senses as things absent that never were seene yea things altogether immateriall as Angels and vertues and vices 3 In that it can conceive of the nature of God and discerne God from his workes 4 In that it can conceive of things by a discerning reflexion as it can conceive of it selfe and understand that it doth understand 5 In that it can distinguish betweene good and evill truth and falshood I say of the morall goodnesse of things whereas the phantasie can judge onely of so much of the naturall goodnesse of things as they shew to the outward senses 6 In the largenes of the extent of our understanding For the understanding can in a small moment of time go almost over the whole world and view it all as it were at once whereas the senses are forced in within a narrow compasse 7 In that it can invent things that never were in beeing and thus wee see daily what strange things for number and skill are invented for the use of the life of man by art and skill of mans understanding in every calling of men 8 In that the reasonable soule governes and appoints and crosseth and fetters and alters and rectifies the other faculties of vegetation and sense and in respect thereof can turne and tame and rule and order all sorts of other creatures 9 In that by begetting with strange variety it can make knowne what images are within whether begotten by the senses or by the minde it selfe 10 In that it is the faculty by which onely true blessednesse is apprehended and attained 11 In that mans understanding is made after a sort all things For the understanding becomes the things understood in that it doth conceive a true and evident image of the thing to be understood so that as man is the Image of God so hath hee in him the images of all things printed as it were in his understanding This is a most dreadfull dignity in the soules of men yea herein he resembles God in the creation of the world for mans reasonable soule doth as it were forme worlds of things in it selfe If any object that the sensitive soule hath the images of things in it I answer two things First that the sense can receive only the images of a few things that is onely of such things as have colour found taste smell or touchable qualities but the minde can beget the images of all things Secondly that those images in the senses are dull and darke and confused in comparison of the likenesse of things in the minde 12 In that he hath a will in chosing or refusing things good or evill that cannot bee compelled The liberty of the will is inseparable to it in what it chooseth or refuseth for it implies a contradiction that the will should bee constrained 13 In that it hath in it that divine thing which we call conscience which is given to the soule as a guardian as it were to tend it from God the effects whereof are admirable in us for it testifies to our actions it accuseth or excuseth it comforts when we have well done above all outward comforts and it terrifieth and scourgeth the soule with unexpressible afflictions many times for sinne it is a Judge witnesse and executioner many times in us Now if the soule bee thus admirable in any estate for all these things are true of the reasonable soule even in the estate of corruption then how excellent was the estate of man in respect of his soule before the Fall and how doth it excell in the godly who have their soules enlightned with the light of faith and garnished with saving graces but especially how shall it exceed in glory when it shall be presented before God in the Kingdome of heaven So that as the whole man made in Gods image is as it were the visible God in this great world so the soule is as it were a little god in the lâ—sser world which is the body of man And thus much of the faculties of the soule Now the end of all this followes The Lord made the soule and endowed it with so excellent a being and so admirable faculties that so the Lord might in this visible world have a creature that would know him and serve him rightly The creatures without sense are Gods workmanship but discerne nothing of God or themselves or other things The creatures with sense discerne other things by sense but know nothing of God Now God made man as the abridgement of all he had made and gave him his soule of purpose that hee might discerne God aright and serve and worship and praise him Use 1. The consideration of the excellencie of the soule and of the end why it was created should stirre us up to make conscience of the service and knowledge of God it is as if we had never beene if wee answer not this end Wee should be fired to the observation and praise of God and of his love to man And withall it should make us wonderfull carefull of our soules since wee see they are such excellent creatures Our soule is more worth than all this visible world besides Especially it should fire us to a care of things that concerne the blessed immortality of our soules we should be forced to all possible care of all such things as might be provision for the eternall well-being of our soules And in particular the excellencie of the soule should disswade us from fleshly lusts and all inward impuritie by which the soule is defiled or wounded Hitherto of the description of the soule The warre against the soule is now
man that it makes him breake through at length all doubts and difficulties having a witnesse within himselfe even the witnesse of the spirit of adoption 9. As it procures strength to suffer adversity so as a man shall not faile or sink under crosses or wrongs For he that hath given us to beleeve in his 〈◊〉 gave â—â— also strength to suffer for him 10. Lastly as it overcomes the world that is it fortifieth a Christian against all pleasures profits carnall friends hopes feares dangers or whatsoever it is that either by inticement or inforcement the world might draw them away by Now for the second If any aske how faith doth all this I answer it doth it first as in generall it assures a Christian of Gods love and that God is his father and will love him to the end and this assurance is wrought by the knowledge and application of Gods promises and the observation of the signes of those promises in himselfe Secondly as it renewes upon every occasion a particular perswasion that God in such and such a crosse or temptation c. will for his promise and sons sake keepe and deliver him in particular For God stands upon this particular faith I will not instance only in these cases extraordinary mentioned in these Scriptures Mat. 8.13 and 9.28 Mark 5.36 and 11.23 John 4.20 but it is true also in cases ordinary A perswasion that God will help and keep us will keep us indeed For the just lives by his faith and it shall be to us according to our faith so as he that beleeveth or is so perswaded shall not be ashamed All things are possible to him that beleeveth and the true reason why many things are not obtained is because we are not perswaded they shall be obtained as for extraordinary things the same God that hath determined that miracles shall cease hath caused that kinde of perswasion to cease too Thirdly it doth it as it sets meditation and prayer aworke meditation I say as it lookes upon Christ and the former promises of God in him and prayer as it begs performance in all humility warranting hope upon that generall promise whatsoever you aske the Father in my name beleeving it you shall have it Now for the third it must greatly be pondred what kinde of faith or perswasion can effect all this This I unfold negatively and affirmatively negatively it is not a verball faith will doe it By a verball faith I meane a bare affirming that a man hath faith without all reason or discerning that inwardly there is any such thing in his soule and this abounds every where amongst the ignorant sort that take beleeving to be nothing else but to say they doe beleeve but this will availe nothing Nor is it a forced faith that will worke this by a forced faith I meane such as the faith of devils when a man is compelled to beleeve some truth not for love or desire after the truth but out of a servile disposition because he cannot tell how to deny it or object against it The devills beleeve and tremble and so doe many wicked men Nor is it a partiall faith I am driven to use these tearmes that by them I might expresse the severall humors of men by partiall faith I meane this when a man will beleeve some truthes but not all as some men will beleeve Moses but not Christ the Law but not the Gospell the truth of directions for life but not the assurance in particular by the promises in Jesus Christ and contrariwise some will beleeve Christ but not Moses they thinke the promises are true but they will never beleeve that such and such threatnings can be so God will be more mercifull Againe some men will beleeve in prosperity while they see meanes but not in adversity when they want what they desire or when their confidence may bring them into disgrace or trouble Nor is it a limiting faith that will appoint how it shall be before it bee beleeved The Jewes will beleeve but then Christ must worke wonders at their appointment The Pharises will beleeve in the Messias but then he must be such a one as they will describe many could beleeve if God will doe it by such meanes or at such times or in such measure as they could name Thomas will beleeve but then he must first see Christ but it was otherwise with Nathaniel Nor is it a dead faith that Iames speakes of that is without workes that will effect this Nor will the temporary faith doe it Lastly the wavering faith hath but little force I meane a faith that is tossed with so many fancies and so many doubts that hath a kinde of habit of inconstancy which may be found in many Christians that perhaps in the generall have a true faith my meaning is this that when we give liberty to the power of every fancy or temptation or doubts or impediments or affliction so as if any thing fall in our way that in the least measure might seeme to crosse our desires we are presently out of all heart or perswasion and usually are never setled but when nothing opposeth us this kinde of wavering and weaknesse is wonderfully scourged with want of sense and experience of Gods mighty working or at best it gives but dishonourable entertainment to the greatest meanes of God For though perhaps great mercies are greatly affected for the present yet the sense of them is instantly gone and every trifling crosse turnes the heart out of contentment and so out of perswasion too for all that is not yet had These are unstable in all their wayes But contrariwise that perswasion that is thus mighty through Gods power to keep us is a perswasion originally begotten by the word prepared by repentance witnessed by the spirit confirmed by the Sacraments renewed by prayer attended with the love of God encouraged by experience within our selves or others and continued by some seed of the word The use of all this is threefold 1. First for terror to all those that live without faith and for humiliation to all those that live without the setled assurance of faith Here men may see what by faith might be had and the need of it Now what can be the estate of such as neglect it and willingly sit downe in unbeliefe but even the condemnation hereunto belonging He that beleâ—veth not is condemned and this is the condemnation of worlds of men even their wretched sinning against faith and assurance of Gods promises This is the true reason that they dye in their sinnes this is a signe they are not of Christs sheep For if they were they would beleeve in him yea and the wretched wilfulnesse of many in confirming themselves in the neglect of assurance causeth many times these fearefull judgements that they should be given over
so matchlesse and perfect a rule and canon of holinesse written in the word of God to direct us 3. Having our natures by regeneration in part healed and freedome of will in part restored so as noâ— if wee be not holy it is because wee will not be holy 4. Having such mighty helps as are 1. The assistance and supply of the spirit of grace within us 2. Prayer with a promise of granting whatsoever we aske 3. Guides and spirituall Pastors to oversee and direct us 4. A cloud of witnesses even the examples of the godly of all sorts 5. Such acceptation with God if we be willing and love to be his servants Act. 10.36 But of this in the next point 4. Here is implyed how infinitely kinde God is in accepting our holy endevours if we desire to be holy in all our conversation he will account it to be holy as he is holy and yet alas it comes ten thousand degrees short of the holinesse of God yea far short of what it should be yea which is more of what it might be in us 5. The image of God is in conversation as well as nature we resemble God not onely in the renovation of our nature but in the renewed actions also so then we beare Gods image 1. In nature 2. In action or obedience Of this later here 6. A Christian should be especially carefull of his outward conversation even to shew forth the light of good works and holy carriage before men Wee should be exceeding carefull to expresse holinesse in conversing one with another There are many motives 1. We are Gods witnesses 2 Tim. 2.2 2. T is a good profession 2 Tim. 2.2 3. There are many witnesses to observe us 2 Tim. 2.2 4. Carnall men are crooked and perverse Phil. 2.16 5. A holy conversation will silence foolish men 1 Pet. 2.15 6. It will bring much glory to our heavenly Father Mat. 5. 7. It proves our justification and foretels our salvation 8. To walk upright is to walk safely Prov. 9. T is as it were to live in heaven Phil. 3.20 10. It will support us in wrongs adversity Act. 23.1.2 Cor. 1.12 11. It will shew our knowledge is not idle 2 Pet. 1.8 12. It furthers our reckoning and provides us acceptation in the day of death and judgement 2 Pet. 3.11 Rev. 14.13 7. If we would be holy as God is holy we must be holy in all conversation that is we must shew respect to all the commandements of God wee must shew a care of religion as well as vertue of godlinesse as well as honesty of mercy as well as just dealing to enemies as well as friends at home as well as abroad toward inferiors as well as superiors in prosperity as well as adversity in all companies as well as one c. Mark it in the tryall of our selves by this doctrine we may know infallibly whether wee be called or beare the image of God or no for if there be any one sinne that we will not forsake or any one commandment we are not desirous to obey it will prove all is nâ—ught in us Heb. 13.18 8. Lastly we must here further observe that if we would have comfort that we beare the image of Gods holinesse we must be carefull of the manner of our conversation as well as the matter For though these words â— all manner may note the extent unto the matter of all holinesse yet there is no evident reason why a great part of the meaning of the holy Ghost should not be restrained to the manner as the word sounds Now there are divers things in the manner of our conversation to be observed for the resembling of Gods holinesse 1. The first is godly purenesse we must in our conversation shew respect of God and godlinesse and keep our selves from the impurities of the times and watch against sin in all our waies 2 Cor. 1.12 2. The second is simplicity or holy harmlesnesse as it is opposed to fraud and fleshly wisdome and shews it selfe in a plaine and evident desire to doe what God requires though it be never so much scorned in the world 2 Cor. 11.3 1.12 3. The third is precisenesse or circumspection making conscience of lesser sins as well as greater and avoiding the appearances and occasions of evils as well as the evils themselves Eph. 5.15 4. Conversation in heaven which is so to use the world as to let our hearts still run upon God and his Kingdome directing all our actions some way to further that end Phil. 3.20 5. Meeknesse of wisdome which is shewed by lowlinesse and not being wise in our selves but doing good in a continued sense of our own vilenesse and unworthinesse to doe any service to God or man Iam. 3.13 This is called a conversation with feare 1 Pet. 3.2 ver 16. 6. Constancy Phil. 1.27 7. The affections of godlinesse or well-doing or zeale Tit. 2.14 Verse 16. Because it is written be ye holy as I am holy THE first argument no inforce the exhortation ver 13. is taken from the image of God in us and this reason is propounded in the first words of ver 14. and expounded in the two former verses and this and that two waies 1. By a description of the image of God in us ver 14 15.2 By the proofe in this verse In this proofe two things are to be observed 1. Whence the proofe is taken As it is written 2. What is alledged viz. Be ye holy as I am holy The meaning is that we stand bound to shew regard of our conformity to God in holinesse for this was long since required in the written word of God that wee should be holy as God is holy And first then concerning the Scripture from whence the proofes of doctrine are fetched Here I consider 1. Of the use of the Scriptures in generall for proofe of doctrine 2. Of the Scripture of the Old â—estament from whence this proofe is fetched For the first Proofes of doctrine are of three sorts 1. From men as they are men 2. From the senses 3. From God The first is not infallible the second is infallible in some respects the third is infallible simply for ever The testimonies of men work onely opinion as being but Arguments contengent and probable The testimonies of the senses and of God work knowledg or bring arguments necessary Hence it is that the Prophets and Christ and the Apostles in their teaching amongst the people almost never use any testimonies of men in matters of religion and when they doe it is chiefly for confutation of adversaries by their owne writers Now for the senses they are internall or externall Internall and so there is a double testimony 1. from the law of nature 2. from the conscience The externall are seeing hearing tasting c. and the argument from them is from experience The testimony of the senses is inâ—allible in some respects viz. as they are rightly
them they should not be saved without their teachers 2. That not all preaching hath this effect but it must be good preaching or preaching of the gospell or publishing of the glad tidings in and through Jesus Christ the word may signifie to preach happily or to preach well or to preach glad tidings or the gospell It is certaine it is a great happinesse to a people when they get faithfull teachers and it is true that not all preaching but preaching well is that which must make us abide for ever but I take it in the usuall sense It is the preaching of the gospell that is thus glorious in effect For the law is the ministration of death 2 Cor. 3. and this should both teach Ministers to studie to preach the gospell which to do requires exceeding great labour and judgement and besides the people should set their hearts upon the comforts propounded to them in the ministry of the word and open their hearts wide to receive them with all joy and much assurance yea when they feele the sweetnesse of the gospell they should glorifie God and receive their teachers as the Angells of God as the allusion of the word imports 3. That the word must be considered as it is propounded to them to you saith the Apostle and this may be restrained either to the scriptures as they were first preached by the Apostles themselves men inspired of God or in generall it may be extended to the faithfull Ministers that are over the godly in any place It is true that there is great difference betweene the preaching of the Apostles and our preaching and the people are not bound to respect our preaching now as theirs then because the Apostles could not erre and were immediately inspired with the Holy Ghost but yet when that we preach we demonstrate to the consciences of our hearers to be the very word of God and doctrine of the Prophets and Apostles we ought to be received Sure it is that though wee give the scriptures never so faire tâ—â—rmes if we love not the preaching of the word we cannot live for ever and there is a secret deceit in mens hearts they thinke they must honor Gods word but they are not bound to thinke any thing highly of their Ministers preaching especially if they have any quarrell or grudge against their Minister But let all men well consider when the Apostle here saith this is the word which is preached unto you if the word which is preached to you be not regarded you cannot stand in the day of Christ. Againe others thinke if wee had such preaching as was in the daies of Christ and the Apostles or as others have in other places we could then do that is required of us still marke the words it is the word preached to you you must rely upon If therefore the Preacher prove what he saith in the word of God this text will rise up in judgement against thee if thou obey noâ— Or if for want of life and power in application in thy teacher thy soule do not prosper then why livest thou in places where thou canst not stoope â—â— this to say this is the word which is preached to me Why are not men 〈◊〉 â—â—â—â—full to provide a place where their soules may live well as where 〈◊〉 â—â—â—ies may live well I meane this of such as live in a free estate 4. Lastly this to you notes that the word is never powerfull but when we â—â—ply it to our selves and receive it as spoken to us in particular in all things 〈…〉 when we can say this word was preached to me then will th◠〈◊〉 worke FINIS A COMMENTARY OR SERMONS VPON THE SECOND CHAPTER OF the first Epistle of Saint PETER VVHEREIN METHOD SENSE DOCTRINE AND USE IS WITH great variety of matter profitably handled and sundry heads of Divinity largely discussed BY NICHOLAS BYFIELD late Preacher of God's Word at ISLEVVORTH in MIDDLESEX London Printed for George Latham MDCXXXVI TO THE HONOVRABLE KNIGHT SIR HORATIO VERE Generall of the English Forces in the Low-Countries and to his most worthy Lady the Lady MARY VERE all happinesse that a poore widow may in their behalfe pray for at the Throne of Grace My much honoured Lord and Lady AS that speciall duty which I my selfe owe to you both so that purpose which my dear husband had while he lived of dedicating to you this Commentary of his upon S. Peters Epistle bindeth mee who am left his sole Executrix to see his VVill every way performed to set out this first of his workes published since his death under your Honourable Names It pleased you to take into your Family a childe of his body be further pleased I pray you to take into your Patronage this childe of his soule which as an Orphane yea as a Posthumus in all humility is presented unto you You manifested more then ordinary kindnesse to my husband while he lived wee and ours have oft tasted of the sweetnesse of your bounty so that I should deserve to be accounted most ingratefull if I should burie so many favours in oblivion or neglect to provoke others to love and good workes by proposall of your example Accept I beseech you this poore acknowledgement of thanks which is most due first to that primary Fountain of all goodnesse Almighty God for keeping your Lordship safe in your late imployment in the Palatinate and for freeing your Ladiship from those fears whereunto you could not but be subject by reason of his long absence and for giving you both a mutuall and comfortable fruition one of another And next to your selves for all those kindnesses which while my husband lived you did to him and his and since his death you continue to doe to such as he hath left behinde him Now the good God continue his blessed protection over you both and take all that belong unto you under the wings of his fatherly Providence And so I rest with the renewall of my sute that you would cast your eyes upon this VVork of him who much honoured you in his life time and is after his decease offred to you by Your humble Oratrix ELIZABETH BYFIELD To the Christian Reader MAny and great are the meanes which the Lord hath been pleased since this latter Spring of the Gospell begun above an hundred yeares agoe to afford unto his Church for opening of the mysteries of the Gospell Never since the Apostles times were the Scriptures more truly interpreted more fully expounded more distinctly divided or more powerfully pressed then in our Times The number of those who have taken good pain in this kinde is not small Wee may well put into the Catalogue of them the Author of this Commentary upon the second Chapter of the first Epistle of S. Peter Master Nicholas Byfield by name who continued for the space of twenty yeeres to take more then ordinary paines in the work of the Lord. He had a singular gift in diving into the depth
and immortall created of God and united to the body and indued with the admirable faculties of vegetation sense and reason to this end principally that God might be of man truly acknowledged and duly worshipped Every branch of this description containes an excellent commendation of the soule and should much affect us with admiration of Gods workmanship and his love to us in making us such excellent creatures and withall it should breed in us the care which the Apostle here cals for of avoiding all things that might defile our precious soules The soule is the abridgement of the invisible world as the body is the abridgement of the visible world man is rightly said to be a little world God made man last and in man made an Epitome of all the former workes For all things meet in man who consists of a substance partly corporeall and partly spirituall For all things which God created besides man are either such creatures as are discerned by sense being bodily or such creatures as are removed from sense being spirituall as the Angels Now I say man may resemble both sorts of creatures the visible in his body and the invisible in his soule Now the former description of the soule of man doth commend the soule for seven things First that it is a substance Secondly that it is incorporeall Thirdly that it is immortall and cannot die Fourthly that it is created of God immediately Fifthly that it is joyned to the body after a wonderfull manner Sixthly that it hath these excellent faculties Seventhly that hereby man hath honour to know God and his workes which all other creatures in this visible world want The first thing then to be enquired after is what the soule is in respect of the being of it And this I must answer first by removing from the consideration of it what it is not First the soule is not the harmony or right temper of the harmonies of the body as Galen that great Physician is said to affirme which appeares evidently by these reasons 1 That then every body in which the harmonies or foure elements are tempered should have a soule in it and so stones should have soules yea such as man hath indued with reason c. And therefore simply the soule cannot be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or temperature of the elements or humors 2 It is apparent that the soule governes the excesses which arise from the humours of the body as a man that by temper is apt to be angry or heated yet hath something within him which bridles this anger notwithstanding the heat of his body 3 If the soule were nothing else but the temperament of the humors then it were but a meere accident in that it can bee present or absent as the corruption of the body but wee see that cannot bee For remove the soule from the body and it ceaseth to be a living body 4 By Scripture it is evident that when the body was formed the soule as a thing distinct from it was infused into it by God himselfe Gen. 2.7 Secondly the soule is not a power force or facultie infused into the body by which it is able to live or move or worke For then removing the body from it it cannot subsist whereas wee shall prove afterwards that the soule will subsist without the body and therefore cannot be an accident in the body or a power onely of the body Besides the soule is the subject of vertues and vices of sciences and arts Now no accident can be so Thirdly the soule is not the life of man that is apparent in Scripture when a difference is put betweene the soule and life as what soule shall be blessed in life So 2 Sam. 11.11 By thy life and the life of thy soule The soule then is a substance of it selfe put within us by God distinct from the body this may be evidently proved First God after he had made the body is said to breath into it the breath of life to note that his soule was a substance distinct of it selfe Secondly because it can subsist without the body as is apparent in the soule of Abraham Lazarus and Dives Luk. 16. And of the soule of the theefe on the crosse it is said This day thou shalt be with mee in Paradise Thirdly God is said to have formed the Spirit in the midst of man so it is a substance of it selfe Note he saith in him not of him Fourthly those words of David and Christ prove it Into thy hands I commit my spirit the body being committed to the earth there remained a substance delivered to God Fifthly that place of Ecclesiast Chap. 12. is most plaine The body returnes to dust and the Spirit to God that gave it therefore there is in man a Spirit which returnes to God Sixtly Paul desires to be desolved and to bee with Christ so there was a substance which should enjoy the presence of Christ Phil. 1.23 The second thing to be proved is that the soule is incorporeall It is joyned to the body but it is no body it informeth the matter of man which is his body but it is without matter it selfe it is immateriall it is wholly a spirituall substance It is not a bodily substance no not a most subtile or pure body but altogether incorporeall This is a high doctrine and shewes the soule to be an admirable kind of sustance Now that the soule is void of matter and is no bodily substance may be plainly proved though not easily explicated First it is expresly said to be a Spirit now spirits are not flesh and bones or any like bodily substance Psal. 31.6 Eccles. 12.7 and Zach. 12.1 It is reckoned one of the wonders of Gods creation that he made in man a spirit Secondly the soule is after the Image of God and hath imprinted upon it the similitude of the goodnesse wisdome and holinesse of God Now it were not like God if it were a body nor were it capeable of such habits which can be stamped upon meere naturall or bodily things Thirdly the soule performeth those actions which depend not upon the body and are done without bodily instruments for it understandeth and willeth Fourthly if the soule were a body then it must be corpus animatum or inanimatum but to say it is without life is sense-lesse because it enlives and animates the body and to say it is animatum enlived it selfe it must then be so by some other body All which the same questions might be asked and so run into an infinite The third thing is that the soule is invisible This shewes the transcendencie of the nature of it and experience in all men proves this for who ever saw a soule Obj. The soule of Dives in hell saw the soule of Abraham and Lazarus and Iohn saw the soules of those that suffered for the testimony of Jesus Revel 20.4 Sol. These soules were seene by the eyes of understanding not
this is the divels speciall sinne to bee an accuser of the brethren and from thence hath his name in other languages And wilt thou make a devill of thy selfe or discover such a divellish property in this nature Fourthly if they consider the effect of this sin of reproaching slandering the godly either to the godly or to themselves First to the godly what mischiefe do they Evill words are compared to swords and razors It is a kind of murther it is as hatefull as if they did cut or pierce their bodies and besides to what grievous contempts and indignities many times doest thou bring them by thy lies and slanders Secondly to thy seâ—f consider what thou bringst by speaking evil of the godly 1. Though thou doe it never so secretly behind their backes yet it is over-heard and will come out how wouldest thou be ashamed if hee of whom thou speakest stood behind thee when thou didst slander him O man consider though the godly man never heare thee yet God doth heare it and all thou sayest thou must beare thy shame for it 2. Observe what interpretation God makes of it he cals this sin blasphemy for so the word is in the originall Col. 3.8 to note thereby that hee is vexed at this sinne of vilifying his people as if it were the reproaching of himselfe 3. Consider what a shame it will be to thee when God shall cleare the innocency of his servants how wilt thou be confounded when they are justified 4. Consider what hurt it doth thy self and others it is a great means to set you further off from the Kingdome of God and to harden your hearts against the cares of your owne reformation and salvation Evill words corrupt good manners Thou losest so much even of naturall honesty as thou admittest of evill in thy tongue 5. Consider the punishment from the Lord. This is a sinne that God hath grievously threatned as these places shew Psal. 50.20 and 109.29 Esay 51. 18. Psal. 31.18 Esay 41.11 12.1 Pet. 4.4 5. And as it is evill to speak evill of those that are godly as it appears by these reasons so it is monstrous to be guilty of speaking evill in any of the cases following as 1. To speak evill of the absent that cannot defend themselves 2. To speak evill of such as God hath humbled and afflicted and doe judge themselves for their sinnes 3. To speak evill of such as have been friendly to us and shewed their loving respect of us and done us good 4. To speak evill of our superiours as godly Magistrates good Ministers 5. To speak evill of such as are neerly linked unto us as of our parents and so it is monstrous uncomely when wives speak evill of their husbands and contrariwise 6. To speak evill of any simply for godliness sake 7. To speak evill of others and yet be guilty of the same offences themselves 8. And so it is monstrous when men speak evill of such behinde their backs to whom they speak fair before their faces this hooding of hatred and cursing with lying lips is abominable So then this doctrine against evill-speaking doth in a speciall manner light upon such persons as are guilty of any of those waies of evil-speaking And thus of the uses that concerne wicked men Secondly godly men bee also instructed from hence For since this doctrine tells them that it hath been the lot of godly men in all ages to bee evill spoken of in all places where they live they should thereby bee made carefull to order themselves aright in bearing reproaches in a right manner as resolved to prepare for the triall of this affliction if they be not scourged with it for as the divell when he gave over to tempt Christ is said to cease but for a season so if wicked men hold their tongues we must not think they will be quiet alwaies for till God turn their hearts they are apt to speak evill Now that a godly man may be rightly ordered in respect of reproaches hee must look to three things First he must be sure he be free from this evill himselfe that hee help not the wicked against the righteous and by his owne intemperance raise evill fames by reason of which Religion is evill-spoken of for railing cursing slandering censuring and the like will make the very godly look like wicked ones yea like the divell himselfe Shall it be accounted a Paganish offence and shall a godly Christian bee guilty of it Especially such Christians should be extremely abased for their evill natures that raise evill reports of other Christians in cases where wicked men themselves are silent Secondly that he carry himselfe in a holy manner when he is reproached and so he must remember two things 1. That hee render not reviling for reviling but if he find himselfe stirred with David to go to God and betake himself to praier Psal. 109.4.1 Pet. 3.9 2. That he strive to confute them by reall apologies and so he doth if hee endeavour to put them to silence by his good works and a carefull course of conversation Thirdly because the godliest men may have their passions and may bee stirred up with such indignations as appeares Ier. 8.18 21 he must labour to sense his owne heart with store of arguments that may make him patient comfortable under this crosse and thus it should comfort him to consider 1. That no reproaches can make him vile in God's sight how vile soever he seem to bee unto men yet in God's eyes he is honourable Esay 43.4 2. That thou art but as an evill doer not an evill doer It is not miserable To be as an evill doer but it is miserable To be an evill doer 2. Cor. 6.8 9. 3. This is not to resist unto bloud Heb. 12.3 This is a farre lesse crosse than hath been laid upon many of the best servants of God they have lost their lives in the defence of pure Religion 4. That howsoever it go with thee in this life yet in the Day of Jesus Christ thy innocencie shall bee cleared and thy faith and sincerity shall bee found unto praise and honour and glorie thou shalt have aboundant praise in that Day 1. Pet. 1.7 Thus of the use that concernes either wicked men or godly men There is yet a use that concerns all men and that is To take heed oâ— receiving evill reports against the godly for seeing it is so usuall for ill-minded men to devise and divulge evill reports of them all men should be wary and take heed of receiving the evill speeches that are bruited or spoken of any in the businesse of godlinesse The receiving of false reports is forbidden in Scripture as well as the devising or divulging of them Exod. 23.1 And it is made a signe of a wicked disposition To give heed to false lips and that man is himselfe a lyar that harkneth to a naughty tongue Pro. 17.4 And therefore God will plague in hell
in our repentance Luk. 4.44 Act. 6.20 Every tree must not only beare fruit but his own fruit proper to his kind as the proper fruit of rich men is mercy and if they had never so many praises otherwise that they were courteous wise just chaste c. yet if they be not mercifull their workes are not good workes Ninthly his workes must bee full before God It was an objection against the Church of Sardis that her workes were not perfect or full before God therefore she is threatned if she repent not to feele the heavie hand of God Rev. â— 1 2. Noâ— as I conceive a mans workes are not full when he is not carefull of every good worke which he knowes concernes him as for instance if a man pray and yet be not carefull of hearing the Word his prayers are abomination to God because his workes are not full There be some duties which he makes no conscience to obey in though he know they be required hee that turneth away his eares from hearing the Law his prayers are abominable Pro. 28.9 If a man would be never so carefull about Gods service and yet make no conscience of the works of mercy required of him his sacrifice is not accepted Hos. 6.6 7 c. Thus the long prayers of the Pharisees will not be regarded if they devoure widowes houses Mat. 23. and so on the other side if a man were never so mercifull a man if he were not also a religious man in the things of Gods service his workes would not abide triall before God they were not good because they were not full And for this reason the workes of civill honest men are not good such were Pauls workes Phil. 3.6 which hee accounts but drosse and dung in comparison vers 8. of such as these Thus of the rules of good workes the kinds follow The vulgar commonly when they heare of good workes thinke of nothing but almes and hospitality or other courses of shewing mercy Now though it be true that workes of mercy be good workes yet they are but one sort of good workes whereas the Christian is bound to be ready to every good work 1 Tim. 3.17 and therefore it will bee profitable to informe our selves of the many wayes by which we may do good workes for thereby such Christians as are not able to give almes may see a way how to enrich themselves in well-doing other wayes These then are the sorts of good workes First to beleeve is a good work yea it is instead of many good workes yea in some sense it is to us instead of the works of the whole Law as it is a means to lay hold on all the good works that ever Christ Jesus did To put on the â—ord Jesus is a good worke in a high degree and so every act of faith in all the passages of a mans life is a good worke for this is the worke of God to beleeve as our Saviour shewes when hee gives that for answer for such as asked what they must doe to doe the workes of God Ioh. 6.28 Rom. 13.12 13 14. This is clearly acknowledged in these other Scriptures 1 Thes. 1.3 2 Thes 1.11 Secondly all workes of piety are good workes all workes of worship that is such workes by which a man doth service to God are all in the number of good workes and so to pray to fast to heare the Word to receive the Sacraments c. are good workes for godlinesse hath the promises of this life and of the life to come and therefore it is profitable to all things 1 Tim. 4.8 And these workes must needs be accounted good workes for they are deare works the blood of Christ was poured out that wee might be cleansed from dead workes to serve the living God Heb. 9.14 Thirdly all workes of repentance all that a Christian doth about his humiliation or reformation are evangelically good workes as if he confesse his sinnes and do execution upon his sinnes if hee make satisfaction for his trespasses to men if he reforme himselfe or his houshold or his charge these and the like are all good workes 2 Chron. 19.3 Fourthly to suffer for a good cause is reckoned in the number of good workes as to forsake father or mother house or land wife or children liberty or life for Christs sake and the Gospels it is in the number of those good things that shall have a good reward Mat. 19.29 Ier. 31.16 Ruth 2.11 12. Fifthly workes of mens particular callings whether in the Common-wealth or Church or family or any vocation or trade of life so workes of Justice are good workes and to obey Magistrates is called well-doing vers 14. of this chapter so to preach the Gospel is a good worke 1 Tim. â— 1 So in the family for parents to bring up their children well is a good worke 1 Tim. 5.10 yea the labours of servants in the family are such workes as shall have reward of God as well as workes of piety Esa. 6. Col. 3. Sixthly workes of mercy are good workes whether it bee spirituall mercy to instruct admoniâ—h or reprove or comfort Psal. 140. or whether it be outward mercy in giving lending visiting defending the poore or the like All confesse these to be good workes Act. 9.16 But that almes may be a good worke these three rules must be observed First that it be given of goods well gotten else no good workes Secondly that he that gives it have a good eye to distribute where there is need for to keepe a good house and to entertain russians and drunkards and gamesters is not a good work nor hospetality because here is not a good eye Thirdly almes muâ—t be given to a good end not for the praise of men or to merit thereby Mat. 6. Thus of the kinds of good workes The questions follow Quest. 1. How can any workes done by any man in this life be accounted good seeing there is none that liveth and sinneth not yea all our workes even the workes of the most righteous are as a menstruous cloth Esa. 64.6 For ansâ—er hereunto I say It is true that if God looke upon the best workes of the most godly in this life and examine them by the rigour of his covenanâ— which he called His covenant of workes then no flesh living can have comfort of his workes but all will appeare lothsome as a menstruous garâ—ent But the workes of the beleeving Christians are otherwaies to bee considered of for First they are tried by the covenant of grace by the benefit of which covenant he is delivered from the rigorous perfection of the Law his uprightnes is accepted instead of perfection he is now no more under the Law but by Gods grace and acceptation his workes are taken as if they had been perfect Secondly he hath the benefit of Christs intercession who presenteth his workes before God covering the evill of them and tendring them to God who accepts
them for the love hee beares to his Sonne And thus wee read in Scripture that Christ presents the prayers of the Saints Besides that the Christian may not thinke too vilely of his workes but be comforted in the Lord concerning them let him further consider these things First that his good workes have the Spirit of Jesus Christ which is in him for the fountaine of them 1 Cor. 12.11 Esa. 26.12 Secondly that the blood of Jesus Christ was shed not onely for his justification but also for his sanctification Heb. 9.14 Thirdly that though his workes are not good effectu yet they are good affectu they are good in desire his desire was to have them as good as God himselfe did require And this God is pleased to accept as if the worke were perfectly done Quest. 2. What are workes good for in that they are called good workes Answ. I answer first affirmatively they are good 1 To testifie our thankfulnesse to God for all his benefits in respect of which we are debteâ—s unto God Rom. 8.12 2 To assure the truth of our faith as the fruits of faith Mat. 7.17 1 Tim. 1.19 Iames 2. 3 To witnesse our election and to make our calling sure 2 Pet. 1.10 4 To discharge our duty of obedience unto which we are bound even in the covenant of grace 5 To further the edification of our brethren whom we helpe both by example and by well-doing to them 6 To winne wicked men to a better estimation of our Religion and to stop their mouthes as here so vers 15. 7 To glorifie God as is in this place mentioned 8 They are good to make us capable of rewards from God in heaven Heb. 10.36 Rom. 2.7 8. yea and in this life too 2 Tim. 4.8 Secondly I say they are not good 1 To justifie us before God as it is at large proved by the Apostle in the Epistle to the Romans and Galatians onely they are good to justifie us before men Iam. 2. 2 Not to merit or deserve heaven by them mens evill workes do merit punishment for the wages of sinne is death but our good workes cannot merit both because the Scripture denies it expresly Eph. 2.8 as also to omit other reasons because the nature of merit casteth away our workes for there must be three things in a worke that must merit First it must be a free worke that was not due by any debt whereas our workes are a part of ouâ— duty and we owe more to God than we can doe Luk. 17.9 Rom. 11.35 Secondly the worke that should merit must be profitable to him of whom wee would merit but no goodnesse of ours can reach to God to profit him Psal. 16.3 Iob 22.2 Thirdly the worke that must merit must be of equall value with the thing that is given for it but neither our sufferings nor our deeds in this life can be worthy of the glory that is to be revealed Rom. 8.18 and therefore is eternall life called The gift of God Rom. 6 2â— The uses follow and are especially for instruction for this doctrine of good workes should teach us First to take notice of this doctrine and as we are carefull to beleeve so to be carefull to maintaine good workes and hereby to confute the malicious Papists that falsly charge us to deny and disgrace good workes Tit. 3.8 14. Secondly every man should bee ready to doe good workes yea to every good worke since they are required of God and are so many waies good and serve us for such excellent uses yea wee should bee zealous of good workes wonderfull eager and desirous to inrich our selves that way Tit. 3.1 2.14 yea wee should hereby shew that wee are indeed wise Christians and well skilled in the use of our Religion Iam. 3.13 and not men onely but women also should be forward in good workes 1 Tim. 2.10 It is their best apparell which should be a speciall motive to them that are so carefull of their attyre And indeed good workes are to be desired and laboured for as the best apparell of any Christian yea they are his armour too Rom. 13.13 yea they are a principall way for his inriching and preferment 1 Tim. 2.20 so as it is a great curse upon a Christian to have no minde to do good workes to bee reprobate to every good worke Tit. 1. ult Thirdly since there are so many things necessary to the constitution of a good worke Christians should in stead of prying into the lives of others every one trie his owne workes and turne often to the light that it may bee indeed manifest that his workes are wrought in God Gal. 6.4 for one day every mans workes shall be tried in the fire when times of triall by great afflictions either upon mens Consciences or otherwise come that mans workes that never seeme glorious and praise worthy will be rejected and cast away even by our selves as vile and unprofitable Besides at the best in our prosperity if the most of our workes be tried by the fire of these rules of Gods Word it is much to be doubted that our workes will burne though upon our repentance for the evill that cleaves to our best workes our selves may bee saved in the day of the Lord. Let Christians therefore be carefull that they lose not the things which they have wrought Now a Christian may lose his workes divers waies First if he be but a Christian in shew he may nay he shall lose all he doth The Pharisees lost all their workes because they were done in hypocrisie Secondly the Christian that hath some kindes of heavenly gifts and temporary graces by falling away in the time of temptation loseth all that hee had wrought before God requires patient continuance in well-doing Rom. â— 8 Thirdly the true Christian may lose what hee wrought if he doe his workes without respect of these Rules If it be not manifest that his works are wrought in God they are lost to him so many of his workes as are so wrought Besides he loseth the comfort of all that he hath wrought and the sense of it if he fall into grosse sinne after calling for so long time as he continueth in sinne without repentance Thus of good workes Which they shall behold It is manifest from hence that good workes may and ought to be so done as that men may see them It is not true that all good workes must be hid from the view and beholding of other men This may seeme strange because the Pharisees were blamed for doing their workes to be seene of men but yet it may be easily and plentifully proved I will first prove it and then explaine it For proofe our Saviour Christ requires that the light of mens good workes should shine that men may see their good workes Mat. 5.16 Christians in respect of their practice should be as shining lights in the midst of a froward and crooked generation Phil. 2.15 16. They must
conversation in the world but have no taste of religion or conscience of zeale for Gods glory fourthly all open worldlings that minde not heavenly things and savour nothing but the things of this world and lastly all hypocrites that make a shew of mortification and yet are not mortified and then suppose how small a number will be left in every place to be reckoned in this lift of true Christians Doct. 2. Mortification is the very first step of grace and the entrance into all power of godlinesse Till our sins be soundly crucified and dead no worke of Religion that is acceptable to God can be done and therefore Iohn Baptist and Christ and the Apostles call for repentance as the first thing that opens a way into the kingdome of heaven because else sin unrepented like a prison will infect all wee doe Esay 1.13 to 16. Besides the heart of man being naturally like a stone or iron till it be softned no impression of grace can be fastned upon it and if the ground of our hearts be not well plowed up the seed of the Word cannot but be lost Ier. 4.4 The seed cast upon the high way will be picked up by the fowles of the aire and not grow or if any seed or plant of grace did grow for a while in the heart yet the weeds of sin would overgrow and choake all as is evident in seed sowne iâ— thorny ground or plants set in ground that is not digged and weeded And fâ—â—ther while the person is evill the worke will be vile and abominable An evill tree canâ—ot bring forth good fruit And therefore this shewes that such Christians as leape into the profession of Religion so easily and thinke it is no more but to give-ovâ—r ill courses and fall to the practice of good duties are deceived for if by â—ound mortification their sins past be not bewailed and they soundly humbled either their sins will after a while grow and revive againe or else the conscience of these sins will secretly throughout their lives torment them or else the Divell on a sudden may seize upon them with deâ—paire having so manifest a reason against them that they did never practise mortificâ—tion for their sins Besides lamentable experience shewes in those places where Christians are not soundly formed at first in the exercise of mortification they leade their lives in a dull course of profession and have not the experience of the life and power of Religion in themselves for the joyes of it or towards others in the practice of it The mourners in Sion and such as are broken-hearted are the most glorious and the most fruitfull Christians Is. 61.1 2 3 4. and continue in the greatest power of Religion And further it may be noted in the best of those that their separation from the love of the world is most really performed as hath appeared when in any speciall workes of men or for the help of the Church of God they are called upon to shew their zeale by their bounty in such cases one poore Macedonian would shame a hundred of those rich Corinthians 2 Cor. 8. Doct. 3. True repentance for sin doth in divers respects kill a man it strikes him dead to repent is to be a dead man not only in respect of the world which casts off a man that will not run in the excesses of the time as a dead man indeed Col. 3.3 but in respect of themselves For first by the assise a man must keep upon himselfe he will be found dead by sentence when he judgeth himselfe before the Lord he stands as a man condemned in the flesh he sentenceth himselfe to eternall death for his deserts by confessing what he meriteth 1 Pet. 4.6 Now a condemned man is reckoned for a dead man in Law Secondly repentance destroyes the senses and affections and conceits and reason that were wont to be alive in men it dissolves the very frame of the old conversation The word rendred dead signifies to undoe what was done about the life of man to unmake him as I may say so as all the old things passe away and all becomes new 2 Cor. 5.17 Rom. 6.6 1 Iohn 3.8 In the new Convert there is not left the savour sent lust or affections after sin and the sinfull profits and pleasures of the world he doth not find that inflammation or inticement he was wont to feele from evill example or the glory of the world or evill compaâ—y or the things before he most esteemed and delighted in Thus he is dead to himselfe because he denies himselfe and could be well contented to forget that ever he had beene such as he was before Thirdly in some of Gods children their repentance is performed with such griefe and sorrow as brings their life almost to the buriers as is noted Iob 33.19 20 21. Fourthly they may be said to be dead in repenting because repentance is never fully finished till their naturall death sin sticks so fast as they have daily cause of mortification in some degree and it will never be gotten wholly out till they be indeed dead men though in the mean time God accepts of their first repentance as if it were perfect This Doctrine serves effectually to discover the estate of multitudes of Christians not to be right as they That doe nothing at all about their sins That excuse their sins and hide them and favoâ—r them and cast the fault upon others Pro. 28.13 Gen. 3. Iob 20.11 12 13. That blesse themselves in their hearts when their iniquity is found worthy to be hated Psal. 36.2 That haunt with such persons as may make them sin more That say It is no profit to walke humbly before the Lord Mal. 3.14 and rather blesse the proud That hate and revile such as are mortified That are dead rather in faith and good workes and finde a deadly savour in the Word That have sense and savour onely in the things of the flesh Secondly this should teach all that mind their owne salvation to looke carefully to the truth of their mortification and not to thinke it is such a sleight and easie worke but to consider that in repenting for sinne they must never cease till they be like Christ dying for sinne and that is in the sense before given So our bearing of the similitude of Christs death in our repentance notes divers particular things in our repentance as 1. That our sorrowes be voluntary not inforced he gave his life it was not taken from him we must not tarry till the Divell fire us with the terrors of despaire 2. That we be pained at the very heart for our sins so was Christ it must be a hearty griefe 3. That wee shew forth the fruits of our repentance so hee suffered openly 4. That he suffered by degrees and ceased not till he died so must we by degrees resist sin and never cease untill it be quite abolished Hence also we may know whether we have truely