hauing greater means of knowing beleeuing and obeying God then man had on earth yea their sinne came from themselues by the suggestion of their owne mindes and the inclination of their wils but man sinned by their prouocation temptation and delusion who as if they had committed a small offence in sinning themselues did adde to their owne sinne the sinne of mankind Moreouer it was not needfull that God should restore these rebels to their former state for the illustration of his loue towardes this creature forsomuch as there are yet in heauen in the state of happinesse many thousands of holy Angels which are so many witnesses and preachers of the endlesse loue of God towards them Againe it was needfull for the working of the saluation of the elect that there shoulde be some aduersarye power opposing it selfe and labouring by all meanes to hinder it that so both the graces bestowed on men might be stirred vp and exercised and the power of God preseruing them from so great danger made manifest Lastly by this vncurable state of these Angels it appeareth that there neither is nor yet can be in any creature any such absolute perfection as that it might be able of it selfe by any proper inherent and naturall vertue and strength beeing not supported by the grace of God eyther to keep for euer or to recouer any good happy estate If it be obiected that the Angels may repente and so obtaine saluation wee answere first that it is vnpossible by reason of the nature of their sinne beeing the sinne against the holie Ghost that they shoulde euer truely repent and secondly that if they coulde after some sorte repente yet they are altogether vncapable of saluation because God hath not taken vnto himselfe the nature of Angels as he hath done the nature of man and so by ioyning it to himselfe who is life it selfe made it a liuing and holy nature the which is needfull for saluation as will appeare more at large in the treatise of iustifying faith Chap. 4. Sect. 3. But to leaue these foule spirits in the bottomlesse pit of hell let vs returne to the consideration of this third state of man the which although in substance it be nothing but the first estate restored yet it is to be preferred before it in these respectes First because it is certaine immutable and eternall it being impossible that any who is once brought from death to this state of saluation should returne backe againe but the first state of man was not onely variable but very short and momentanie as hath beene declared This ariseth not of any naturall and inherent strength of man but of the meere grace and loue of God supporting all his elect seruants in this state and watching ouer them least at any time they should fall away Secondly both the partes of the goodnesse of this estate which are the outward and inward coniunction of man with God or more plainely his happinesse and holinesse are greater then they were before The increase of happinesse the next section doth declare and for the other we cannot doubt but that the loue of man yea all the other partes of his holinesse are increased and doubled towardes God who nowe is not onely his Lorde and creator but also his sauiour and redeemer As he must needes loue more to whome manie sinnes are forgiuen then he who is saued by his owne holinesse for life is not of it selfe so acceptable at any time as it is after death Whereof more at large in the laste Chapter of the third parte of this treatise CHAP. II. Sect. 1. Of the happinesse wherein man was created HAppinesse is the enioying of the greatest highest and chiefest good to wit that which is fully perfectly primarely eternally essentially and onely good as is God onely Math 19. 17. There is none good but God onely Thus doe the Angels in heauen enioy God whose face or more plainely whose glory shining as clerely as the grace of a man doth in his face they doe continually behold Likewise man before his fall liued thus happily in the presence of God with whome he had daily and as wee may say familiar conuersation yea God did many waies reueale himselfe and his glory to him especially in the garden wherein he placed him This is perfect felicitie for hee who hath God who is the fountaine of all blessings ioy and pleasures hath all thinges belonging to happinesse Psal. 16 11. Thou shalt make me knowe the path of life for there is fulnesse of ioy in thy face or presence and in thy right hande there are pleasures for euermore From this fountaine of happinesse there flowed many streames euen all blessings whatsoeuer the preseruation or dignitie of the body soule or of the whole person of man did any way require first for his body it was in respect of the outwarde forme and proportion maiesticall beautifull gracious purchasing feare and reuerence of the other baser creatures and fauour euen in the sight of God for whose glory maketh whatsoeuer is any way commendable in the creature this remaneth in parte euen in the corrupt estate 1. Chro. 12. 8. Dauids men of warre had faces like Lyons Act. 7. 20. Moses being new borne was gratious in the sight of God Secondly the body of man was immortall whereof there is no question to be made seing that the scripture doth euery where teach vs that death came in by sinne 1. Cor. 25. 56. the sting whereby death killeth is sinne Rom. 5. 12. by Adam sinne came into the worlde and by sin death If we shoulde examine this doctrine by naturall reason it woulde be found very doubtfull for it may seeme that the body of man being made of earth shoulde of necessitie at length be resolued into earth againe as well as the bodies of all other cretures yea that it consisting of contraries continually fighting and consuming one another coulde not possibly but be at length destroyed For nothing that is deuided in it selfe can continue for euer Yea besides this naturall death mans body may seeme to haue bene subiect to outward violence as if it shoulde haue bene pierced with a sword or throwen downe from a high rocke no reason can shewe howe the immortality of it shoulde be preserued Whereunto we answere first that we are not to doubt of the word of God howsoeuer our shallow heads are not able to sound the depth of it Secondly that we may as wel suppose man to be immortall as to liue almost a thousand yeares as we read Gen. 5. 27. that Methuselā did for we may well thinke that those long liues of the fathers before the flood were euen the reliques of that immortalitie wherewith Adam was endued at the first neither are we to think it impossible to God to endue mans body with such an exact equall temperature as should continue for euer As for violent deaths although we cannot deny but man was
for any to enter who is not perfectly holy then it is for palpable darkenesse to be there whereas the sunne shineth clearely at noone day and therefore seeing holinesse is tyed to happinesse by such an vnspeakable bond it is needfull that wee do heere speake of holinesse wherewith as with a wedding garment euery one must be clothed who desireth to enter into Gods paradise Holinesse therfore is as hath beene before touched The spirituall coniunction of the reasonable creature with God as happinesse is his personall or locall coniunction with him For then eyther Angell or man is perfectly holy when as in his spirite or soule in his vnderstanding will affections and all the actions proceeding from them he cleaueth to God in perfect obedience knowing beleeuing choosing louing fearing and obeying him aboue all thinges so as not onely the outward actions but also the inward faculties yea the whole nature be pure in the sight of God without any spot or blemish of sinne Both which to wit the holinesse of the natural faculties and of the outward actions we will ioyne together in this treatise for the greater euidence of the doctrine This holinesse although it might be handled according to the order of the seuerall partes and faculties of mans soule yet we will rather distinguish it into these two parts Subiection to God and Conformity to God whereof the first containeth all those parts of mans holines which he oweth to God as to his superiour and which haue no resemblance to any part of Gods nature for that God is in no respect subiect to any the other those wherein man is like to God resembling some part of Gods nature so as that he may be said to haue those faculties in common with God although after a farre diuerse manner for man is then truely holy when as he is subiect to God in conformitie and like to God in due subiection For so it pleased God to put in man his owne image or the similitude and resemblance of his own nature yet not making him his mate or equall but euery way subiect and inferiour to him Mich. 6. 8. O man God sheweth thee what is good that is wherein thy holinesse doth consist namely in this that thou humble thy selfe to walke with thy God For the first the subiection which man oweth to God is not of one kind but generall containing in it all kindes of subiection whatsoeuer to wit that which the loyall subiect oweth to his prince the sonne to his father the seruant to his master the scholer to his teacher the creature to the creator in all which respectes man ought to be subiect to God performing all those dueties to him which any inferiour oweth to his superiour as in particular consideration will more plainly appeare Sect. 2. Of the sinfulnesse of man MAn by that one offence committed against God in eating the forbidden fruite did wholly loose both the iustice of his person and also the inherent purity of his nature For the first we knowe that disobedience and rebellion against God appeareth as well in one wilfull transgression as in many for no man is to be counted iust and innocent who is stained with any one grieuous crime and therefore as we read Iam. 2. 10. whosoeuer keeping the whole lawe beside transgresseth any one part or precept he is guilty of the breaking of the whole lawe But the resolution of the other question is much harder for it is not so easy to shew howe that one sinne did cleane take away the holynesse which was inherent infixed and euen ingrauen by the finger of God in the nature of man as we know that the transgression of Adā depriued both him and his posterity of that light of the minde of the actuall in clmation of his will to good onely and of whatsoeuer else was good in him For as the Poets doe fable of certaine men who by drinking a charmed potion were made of reasonable men brute and sauage beasts so we know that the eating of the forbidden fruite did make as great a metamorphosis or change in Adam who by this meanes was stript naked of all and euery parte of that holynesse wherewith he was before endued But whence came this wonderfull altertion whether from God spoling man of all those holy garmentes wherewith he had decked him before or from man himselfe makeing a totall apostasie from God Not from God whose giftes are without repentance and whose nature is farre from any such inconstancie but from man Yet not from any wilfull desire or purpose of renouncing God and all holynesse but by the craft of sathan and the nature of sinne which as leauen once getting place neuer resteth till that it soure the wholle lumpe be it neuer so great So man after that he had once inclined his will to disobey God and admitted vnbeleefe into his minde coulde not keepe his affections and actions from the contagion of sinne Adam perhaps thought that to eate the forbidden fruite was but a single and small offence but sathan knewe very well that it was a grieuous and an vniuersall Apostasie from God as it prooued in the euents For whilest the sweetnesse of the fruite was yet in the mouth of Adam the venim and poyson of it did pierce into the most secret partes of his soule leauing no part vncorrupted or free from the filthynesse of sinne For when as once the light of his minde was darkned by the delusion of the diuell in somuch that he thought euill to be good and the way leading to extreame miserie to be the onelie meanes of the greatest happinesse it coulde not be but that his will affections actions and all the faculties both of body and soule should be corrupted for that one of them doth followe the disposition of an other so that a corrupt minde bringeth a peruerse will and a sinnefull will maketh inordinate affections both which encrease the darkenesse of the minde and also defile all the outward actions Thus Adam lost the puritie of his nature by continuing in his sin whereinto he had fallen adding one measure of sinfulnesse to an other till at length he came to a constant habit naturall disposition of sinfullnesse And as he was himselfe sinfull so he left his sinfulnesse to his posteritie the which in respect of him is called originall corruption Ps. 51. 7. I was fashioned in sinne and in inquitie did my mother conceaue me This originall sinne is that corrupt estate of mans nature wherein all the faculties and powers of it are altogether vnapt and impotent to the doing of any good and wholly disposed and enclined to the committing of sin or more briefly the spiritual separation of man from God whereby it commeth to passe that he neither doth nor can either knowe or beleeue either loue or feare either obey or honour God or be in any respect so affected towards him as he ought to be This spirituall
and legall holinesse although not perfect in this life by his spirit Yet because the morall law was giuen for this end to shew man his vnrighteousnesse by commaunding inherent righteousnesse hence it is that by legall righteousnesse is vsually meant proper or inherent righteousnesse and so by legall faith is meant that faith which looketh for hapinesse by inherent righteousnesse the which may more fitlie be called naturall faith because it was ingrauen in the nature of man as the other kinde is supernaturall yet we call it legall faith because perfect inherent righteousnesse is nothing but the perfect keeping of the lawes and commaundementes of God as sinne is defined 1. Ioh. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne is the breaking of the law whether it be the morall lawe written Exod. 20. the which was ingrauen in the heart of Adam in his first creation or any other law yea euen of things in nature indifferent inioyned to man by God the transgression wherof is a transgression of the morall lawe for the creature sinneth whensoeuer he disobeyeth the voyce word lawe and commaundement of God whether in a thing in nature indiffereÌ„t or simply vnlawful Thus did Adam sinne and fall away from God by eating the fruite of a certaine tree which he was forbidden to touch So that by this legall faith none can trust in God for eternall happines but onely he who in his owne person fulfilleth the whole law of God and that in deed in word in thought in will and in affection yea in the vniuersall puritie of this nature being free from all curruption of sin The which thing forsomuch as it cannot possibly be performed by any of the sons of Adam all being stained with that originall impurity which cannot by any meanes in the world be shaken off Hence it followeth that this naturall faith cannot haue place in any of them onely the holy Angels which continue in their naturall purity holinesse are endued with it for they trust for happinesse by the meanes of their owne perfect righteousnesse Yet this their happinesse is not so to be attributed to their proper obedience as that it be wholly denied to the grace of God for where the Apostle saith Rom. 4. 4 If saluation bee by works it is not of grace he meaneth the meere fauour of God remitting sinne the which hath place iâ— the other kind of faith yet euen the holy Angels although they be saued by works that is by their owne perfect holines yet their holines coÌ„meth from the grace of God without the which supporting them in all temptations suggested by their own free minds and wils or by the reprobate Angels they coulde not stand Sect. 2. Of infidelitie THus much of faith Nowe we come to the first kinde of rebellion wherby man falleth away from God called infidelitie for that it is both in name and nature cleane contrarie to faith For by it man ceaseth to trust and depend vppon GOD renouncing his patronage and protection as being altogether vnable to bestow any good thing much lesse perfect happinesse vpon his clients and therefore he seeketh for another Lorde and king in whom to trust So that as faith is affiance on Gods promises so this kinde of rebellion may not vnfitlie be called defined defiance or distrust in Gods promises propounding happinesse to the holinesse of the creature and eternall miserie to his disobedience The first example of infidelitie is the diuell with his wicked Angels who not acknowledging God to be the giuer of happinesse did beginne to seeke for it else where in the which consultation he saw that as there was no creature more excellent then himselfe so there was no meanes of attaining happinesse so like as for to relie himselfe vpon himselfe vpon his owne strength power wit policies and inuentions by the which he did perswade himselfe that he should become far more happy then he could be by continuing in that obedience and alleagance which he did owe to God The second example of infidelitie was Adam who was by the deceit and perswasion of Sathan drawen away from trusting in God and on his worde to trust in the â—euill and in that meanes of attaining happinesse which he did shew vnto him In Adam all mankind fell from faith to infidelitie wherein it remaineth all men being bred â—orne brought vp without any affiance in God relying themselues for their happinesse onely on themselues their owne wit learâ—ing beauty strength friendes riches nobilâ—tie yea on sinne Sathan and this present world and no more depending vpon God tâ—en if there were no God For victorie they trust in chariots and horsemen for health in the phisition for life in meate and drinke for riches in their owne industrie or in their parents for glory honor in vvorldly preferments and dignities not once vpon any occasion acknovvledging God or looking vp to heauen This infidelitie or defiance of God commeth of vnbeliefe which is the blindnesse of the minde or the ignorance of man not seeing the euident trueth of Gods promises but beeing perswaded that his worde is altogether voyde of trueth and that his promises are nothing but faire pretences his feareful threatnings nothing but vaine skar-crowes terrifying and fraying none but religious fooles and that the whole course of the worlde is not ordered by his decrees will and prouidence but by nature chaunce fortune and the counsell oâ— man So we reade Ephe. 4. 18. The Gentiles haue their vnderstanding darkned and so are alienated or estraunged from God bâ— the ignoraunce which is in their mindes and 2. Tim. 3. 8. Men of corrupt mindes anâ— reprobate as touching faith Lastly this blindnesse of minde the companion and cause of infidelitie commeth by our naturall corruption from the fall of Adam for wheras once the light of his minde was darkned by the delusion of the Diuell insomuch that he thought euill to be good and the way leading to extreame misery to be the onely meanes of the greatest happinesse it could not be but that his will affections actions and all the faculties both of bodie and soule shoulde be corrupted for that one of them doth followe the disposition of an other so that a corrupt mind bringeth a peruerse will and a sinfull will and inordinate affections doe darken the minde as hath bene alreadie shewed Hereof it followeth that infidelitie doth both separate a man form God and also depriue him of all the partes of holynesse yea insteed thereof filleth all the parts and faculties of a mans soule and body with the corruption of sinne For man renouncing God is wholly separated frome him neither can any longer receiue any blessing from him for euen as a subiect or tennant discliaming his king and Lorde and relying himselfe vpon a newe master euen one who is a deadlie and professed enimy to his first maister doth incontinently depriue himselfe of all those farmes landes houses prefermentes and commodities whatsoeuer the
rams as a sufficient ransome for the sinne of mans soule Mich. 6. 7. so that we finding no succor in this worlde are constrained to fly to the holy Angels and to craue their helpe in this behalfe But what can be hoped for at their hands whose righteousnes be it neuer so greate is no more then they doe owe to God for themselues being bounde to serue him with their whole mind hearte and the whole strength and power of their nature If it be imagined that their death might deliuer vs from death we answere first that no man can finde such fauour in their sight as that they will suffer themselues to be accursed for him from the happy and glorious presence of God which they haue enioyed in heauen euer since the first creation thereof Secondly if that we shoulde suppose such an impossible and inordinate loue in them yet the death of many angels coulde not satisfie Gods iustice for the sinne of mankinde but onely for the sins of some number much lesse performe all those things which are needfull for the effecting of our saluation and therefore euery one may say of him selfe O miserable man that I am whom no creature either in heauen or earth can deliuer from sinne and from the punishment of eternall death due vnto it Seing therfore that no creature can satisfie Gods iustice for the sin of man it remaineth that God shoulde either saue man without takeing any satisfaction for his sinne or else himselfe be this mediator for it hath already bene declared that God hath certainly decreed the saluation of man but both these are impossible for God can no more saue man without satisfaction made to his iustice then he can cease to be iust or to be God Againe it is no lesse impossible for God himselfe to make this satisfaction for first sinne cannot be imputed to the godhead but onely to some nature which is capable of sinne but the diuine nature cannot any way be made or imagined the subiect of sin no more then the fire can be made the subiect of extreame cold secondly if this impossibilitie were supposed that God could some way take the sinne of man vpon himselfe yet he could suffer no punishment for it for his nature is such that it can no way suffer much lesse sustain the punishment of eternall death due vnto our sinne What then can all the wit wisedome pollicie and inuention of man say to this case but onely acknowledge that mankind is in a most wretched miserable case quem ipsa salus seruare non potest whom God himselfe cannot saue But when man is brought to a bay and euen at his wits ende there the wisedome of God doth most appeare and that which seemeth impossible to man is possible with God who as he hath decreed mans saluation so he is able to bring it to passe and that not by taking away his owne iustice and essence but by satisfying and establishing it not by polluting the Godhead with the sin of man but by purging man from sin by the infinite power of the Godhead not by translating sinne from man to God but by making the nature of man able to beare the own burden by ioyning it to the nature of God not impairing his owne iustice but punishing the sinne of man more then it deserued and yet not consuming man in his wrath but declaring the endlesse riches of his mercy in sauing him from death that so all the praise glorie and thankesgiuing of our saluation might redound to God who is the beginner worker and finisâ—â—r yea the very meanes of it and who as he did in the beginning without the helpe or meanes of any creature create man in perfect holinesse and happinesse so againe he himselfe and that by himselfe doth restore him to perfect righteousnesse holinesse and eternall glory But it is needfull that we make a more plaine declaration of this mysticall and wonderfull doctrine especially it being the most happy and ioyfull doctrine which euer sounded in the eares or was at any time vttered by the tongue of man the summe of it is this The onely meanes whereby God coulde restore man to his first estate was that he himselfe should take vnto his diuine nature the nature of man so that he might in that nature take vpon him both the guilt also the punishmeÌ„t of our sin For this cause the sonne of God euen God himself did take vpon him our nature consisting of a body a soule indued with al the naturall powers faculties which are in man yea subiect to all humane infirmities yet without sinne This humane nature was begotten not by maÌ„ but by God it being formed fashioned not by the seed of maÌ„ but by the power of the godhead in the wombe of the virgin Mary who was of the linage of Dauid of part of her substance it being first sanctified by the holy Ghost from the inherent corruption of sinne so this nature being from the first moment of the conception vnited to the godhead in one person called Iesus the Sauiour of the worlde the promised Messias or the annointed or holy one of God and consisting of the diuine and a humane nature was brought foorth into the world in Bethlem in the land of Iury according as the prophets had foretold in the raigne of Augustus Caesar and so liued about 33. yeares till that in the daies of Tiberius Caesar it suffered a shamefull and violent death the which death of this humane nature was more then a sufficient ransome for the sinnes of the whole worlde because it was the death of God tho not of the Godhead and therefore it was of infinite merite and dignity yea it was more then the eternall death of all the men in the world although it had lasted but one moment of time as it continued but three daies For it is and that in the iudgement of any reasonable man a farre lesse matter that all the creatures in the world should die for euer then that God himselfe the creator of all things the Lord of glory and giuer of life yea who is glory and life it selfe should suffer death one minute of an houer So that the humanity of Christ gaue the possibility of suffering death as the diuinitie gaue the sufficiency excellency merite of this ransome or paiment made to God for the debt of man This incomprehensible mysterie of Gods wisedome and eternall counsell may be declared after this manner Suppose that there is in this or that countrey an absolute maiesticall and glorious monarch or king against whome many thousands of his subiectes rebell refusing to performe loyall obedience to his lawes The King seeing this rebellion purposeth so to deale in reuenging it as that not onely his iustice but also and especially his mercy and loue towards his naturall subiectes may appeare and therefore he meaneth to punishe their offence in himselfe by putting to death his owne onely
obey the voyce of God commanding a holy life but the vnlawfull motions of his sinfull flesh Rom. 6. 16. Know ye not that to whomesoeuer you giue your selues to obey his seruantes you are whether of sinne to death or of holinesse to life Yea a carnall man is a bondslaue solde into the iurisdiction of sinne Rom. 7. 14. that looke as a slaue whome they vsed in old times as they doe still in some countries to buy with money as horse sheepe and oxen was no more his owne man as we say then were the aforesaid brute beastes but was compelled to fulfill his masters will in all thinges whether good or euill so it fareth with man who of the seruant of God is become a most vile slaue of Sathan alwaies attending his will and pleasure and performing the same with all his might and strength yea with all the faculties of his minde and the members of his body The particular functions whereof are by the Apostle cited Rom. 3. 13. Out of the olde Testament His throte is an open sepulchre his tongue speaketh nothing but deceipt his lips whereby he pretēdeth frindship haue vnder thē the poyson of Aspes his mouth full of cursing his feet swift to shed blood so all the rest of the members of a mans body haue their taske allotted vnto them the which they do not grudgingly and vnwillingly as vsually bondslaues do but most readely greedely ioyfully delighting in nothing but in that which they know pleaseth the humour of their master So that all men naturally are in a greater bondage vnder sinne then any of them is vnder their temporall maisters or owners For there is no slaue of so base a minde the which cannot be found among the brute beastes but that tho his body be oppressed and kept vnder chaines yet he desireth freedome and so he being detained against his will keepeth a free minde and will but man being in this most filthy and wretched thraldome thinketh himselfe to be in the most happy state that may be and therefore neither doth nor can desire to be freed from it Lastly as touching the third duety of a seruāt man doth not bring any aduantage of glory to God but doth dishonour him by all meanes leading his life so as if there were no God or as if he neyther could punish sinners for their wickednes nor yet doe any good to the righteous mā yet wil he nil he he shal one day glorify God in being an open spectakle of his wrath and iustice when as he shal heare that sentence pronounced againe by Christ Take this slouthfull and vnprofitable seruant and cast him into vtter darkenesse where shall be weeping and gnashing of teeth Sect. 3. Of seruile subiection renewed THus we see the wretched estate of man beeing the vassall and slaue of sinne with whome it fareth as it did with Pharaohs seruantes which had sinned against their Lord Gen. 40. For some as they liue so they die in that slauery and therfore they die eternally others to wit the faithful are pardoned restored to their former dignity insomuch that being by Christ reconciled to God they doe boldly enter againe into his presence in the which they doe alwaies stande attending his pleasure obeying his commaundements performing whatsoeuer seruice is enioyned them and so procuring Gods aduantage as good and faithfull seruants do to their earthly maisters Yet not al after the same manner in like measure For as among earthly seruantes so also in the house of God which is his church there are diuers functions and degrees of ministrations and as some seruing immediately directly about the person of their maister are in higher estimation with him so some of the faithfull do serue God in publicke functions and do in greater measure glorifie him then others do In this order are to be accounted the faithfull patriarches preistes prophets Kings magistrates Apostles and ministers whose seruice commeth neare to God and doth directly and properly enlarge his glory and therefore in lue of their long and faithfull seruice God doth rewarde them with this most honorable title calling them his seruantes Thus God calleth Abraham Gen. 26. 24. I will blesse thee for Abraham my seruants sake And Moses Iosu. 1 7. On whome this epitaphe is written Deut. 34. 5. There died Moses the seruant of the Lord. Thus God calleth Dauid often sparing Ierusalem in the midest of his anger For his seruant Dauids sake and thus are Iosua Daniell and others called And all they whose godlinesse faith and loue was greate and notable as Iob others Iob. 1. 8. Yea of late daies the church imitating God herein hath most thankfully and worthily giuen this glorious title to those who haue bene zealous in beating downe superstition and in aduancing the gospell kingdome and glory of Christ. These are gods cheife seruants and as it were the golden vessels of his house besides the which he hath other vessels of honour wherewith he is serued euen all true beleeuers true harted christians who also are Gods faithfull seruants yea although they spende all the daies of their liues in such callings as may seeme to appertaine nothing to God neither any way to set forth his glory For example in the first ages of the gospell manie Christians were bond seruants to infidels whereby it came to passe that they were continually imployed in their maisters affaires the which had no more to do with the seruice of God then darknesse hath with light yet these Christians were accounted Gods faithfull seruants in that they performed faithfull seruice to those infidels Thus we read Col. 3. 22. Seruants obey your maisters in all things not with eye seruice but in simplicitie of heart as those that feare the Lord Yea he addeth and what soeuer ye do do it not as to men but as to God knowing that ye shall receiue a reward for it of the Lord so that a godly and vpright life in what kinde soeuer it be is the true seruice of God Rom. 6. 17. Thankes be vnto God that although ye were once the seruants of sinne yet now ye are made the seruants of righteousnesse and therefore as you did before present your bodies before vncleannesse and all manner of sin readie to commit sin so now present your bodies before righteousnesse as being readie to all holynesse of life This exhortation is carefully to be followed of all that desire to be accounted the seruants of God that as whilst they were in the seruice of sinne they did no manner of seruice to God so now being the seruants of God they labour to shake cleane from their neckes the yoke of sinne For as Christ saith Math. 6. 24. We cannot serue two maisters both God and Mammon but must of necessitie cleaue to the one and forsake the other The which we cannot but do if that we consider that this new seruice is
1. 26. Brethren you see your calling that not many wise men are chosen the reason heereof is euident for it is needful that he who would beleeue the word of God should renounce his own knowledge so farre as it is contrary to the other But the more wit and learning a man hath the more he attributeth to it to himselfe to his own strength Whereas they who haue a small measure of these giftes doe not trust so much vnto them as the wise man witnesseth saying That there is more hope to win a foole to wisedome then one who thinketh or knoweth himselfe to be wise and so is wise in his owne eyes Thus we see the great ignorance of God which is in all vnregenerate men nowe for the knowledge which man hath of the creatures we may say with the prophet Ier. 2. 13. Man hath forsaken God the fountaine of wisedome and then what wisedome can be in him For as he is ignorant of God so is he of the creatures of God being naturallie so void of all manner of knowledge as that he seemeth not to differ from a bruite beast but onely in the outward proportion of his body and the faculty of speaking Nay he is more ignorant then are the brute beasts whereof there are almost none which knoweth not and that without any teacher euen by the secrete instinct of nature what is good and euill for it selfe yea the secret vertue of some hearbes or of other things which may stande them in stede but man being anie way distressed knoweth not how to goe either to God or anie naturall thing for helpe being so farre from knowing other things that he knoweth not the partes temperamentes frame disposition infirmities and diseases of his owne bodie or anie thing belonging to it or the preseruing or healing of it saue only the outward members and fashion of it Neither is there any cause why man should bragge of that greate knowledge which he is able to attaine vnto whenas he giueth himselfe to search it out We do not denie but that God graunteth thus much to the labour of industrious men that they attaine to knowledge some more others lesse but the learnedest philosopher in the world cannot denie but that he is not only actually ignorant of many things but also naturally vnable to pearce into the depth of the wisdome of God in the creatures that by reason of the dulnesse shallownesse of his wit which cannot finde out the true causes formes reasons and vertues of naturall things as why the load-stone draweth iron to it of the which kinde infinite instances might be brought And if they chance to finde out the vertue and qualitie of anie thing it is done not by considering the causes but by marking the effectes and so not by knowledge or anie good cunning as we say but by chance and by experience the schoole-maister of fooles Sect. 3. Of renewed knowledge IT remaineth that we consider how God of his greate mercie and goodnesse doth renewe in all his faithfull seruants this first and chiefe parte of his glorious image We call it the first and chiefe part because that in the worke of regeneration the illumination of the minde with the true knowledge of God both hath the first place and also is the cause of all the rest of mans holinesse For as Christ doth teach Math. 6. 23. If the eye haue light in it it doth enlighten the wholle bodie but if it be darke there is nothing but darknesse in the bodie That is if the minde of man which is the eye of the soule be trulie sanctified and renewed with knowledge there followeth holinesse in all the faculties of the soule and in the whole man But if there be darknesse and ignorance in the minde there is nothing but sin in all the partes of man Neither can it be otherwise for as it is impossible that a man should either trust or hope in God or loue feare obey him or performe any dutie of holinesse vnto God whome he doth not know in his mercie loue goodnesse promises power iustice and the rest of his attributes so is it no lesse impossible that any man should know and be fully perswaded that God is true in his promises mercifull bountifull and iust and not be affected to him accordingly And therfore the first action of the holy spirit framing the new man in the elect is to take out of their mindes their naturall dulnes vnbeleefe and ignorance and to make them able to conceiue vnderstand beleeue and know God Thus the Apostle teacheth Rom. 12. 2. Be ye transformed by the renewing of your mindes that ye may approoue the good and acceptable will of God so Eph. 4. 13. Be renewed in the spirit of your mindes and so put on the new man Thus he praieth for the Colossians Col. 1. 9. That they might be filled with the knowledge of the will of God in all wisdome and spiritual vnderstanding And thus it is saide Act. 16. 14. That whilst Paul preached the gospel although the reprobate did not conceiue or vnderstand it Yet God opened the hart that is the minde of Lidia to beleeue his word This illumination of the minde is the most sensible and euident thing in regeneration and that whereby they that denie the work of the holy spirit in renewing the faithful may most plainly be conuinced for what is more wonderful then that men who before were dull rude simple and vnlearned yea vncapable of any kinde of knowledge should on a sudden become able to comprehend in their minds most stedfastly to expres in words very sēsibly the hiddē mysteries of christiā religiō Yet this experience teacheth to be true the Apostle witnesseth the same The spirituall man discerneth all things This commeth not by anie naturall strength but by the worke of God yet he doth not inspire this knowledge immediatly but by the meanes of the ministerie of his holy word And therefore it behooueth euerie one who would feele in himselfe this wonderfull worke of God in changing his minde to giue himselfe diligently and continually to the hearing reading and meditating of the word of God Lastly this renewed knowledge is not either so greate or yet so generall as was the knowledge of man in his pure estate wherein he knewe God and all other things perfectlie but the faithful know God his word will actions so farre forth only as is needful for their saluation As for the knowledge of the creatures that is to be hoped for in the life to come wherin we hope for our ful adoptiō euen the redētiō of our bodies the senses faculties wherof are whilst we remaine in this life as dul and weake in the faithfull as in the vnbeleeuers And therefore they remaine as ignorant as touching this secundarie knowledge of the sensible creatures as doe the other Yea the knowledge of God as all other partes of
damnation The second kinde of a false excusing conscience is that which doth not onely excuse but also iustifie a man for that for the which it should condemne him such is the senselesse blockishnesse of a corrupt minde This conscience is in those who serue God after a false deuised manner and so thinke that their will-worship doth make them acceptable to God which in â—rueth is most abhominable in his sight They thinke that they aduance his glorie when as they set vp idolatrie and that when they persecute the true ministers Apostles and seruantes of God They doe God good seruice as we read Iohn 16. 2. They thinke that they shalbe heard of God for their much babling sake Math. 6. 7. for saying ouer and ouer so many creedes and pater nosters And lastly that they shall be saued for those actions the which howsoeuer they cary a shew of religion and deuotion yet they are grieuous sinnes before God and those for the which the doers should be condemned although they had not sinned in any other kinde Thus much of a false excusing conscience Now followeth a false accusing minde and conscience This is contrary to the former kinde for it accuseth where it shoulde excuse and iudgeth that to be vnlawfull which is lawfull This false testimony of the conscience commeth of the ignorance of christian liberty accounting things in nature indifferent as altogether vnlawfull whereof it commeth that men thinke it a sinne to eate this or that meate on this or that day to mary to be in this or that company to weare this or that apparrell to vse this or that kinde of recreation and so of many other thinges which are neither commaunded nor forbidden in the word but left indifferent and in the which a brother or sister is not in bondage but God hath called them in peace the which although it be not so euill and dangerous as is the other kinde for that it is safer and better for a man to feare in doing that which he might boldly doe then to be bolde in doing that which he ought not doe yet it is an euil and sinfull conscience displeasing in the eyes of God who as he hath in great mercy giuen vs great liberty in Christ so it is his will that we should although be sparing in the vse of it whenas it doth not further our edification and saluation yet not babes in knowledge and vnthankfully ignorant of the great benefits bestowed on vs. If it be heere obiected that this false accusing conscience cannot be truly said to be in the vnregenerate man because whatsoeuer is done by him being destitute of faith it is a sinne although it be in the vse of things indifferent and might be lawfully done by a faithfull man We answere that the conâ—cience of an vnregenerate man shoulde not accuse because he doth vse any indifferent thing as because he eateth or drinketh as it vseth to doe and therefore it is a false accuser but because he doth it without faith whereby both his person and all his actions should be made acceptable to God Thus we see what is the false or lying conscience Nowe let vs see how it is a true witnesse for according as the light or knowledge of the mind is more or lesse so is this true testimony of the conscience sometimes excusing truly and sometime accusing truely Rom. 1. 15. For although it be impossible that the conscience of an vnregenerate man should truly cleare him of sinne and the punishment thereof because his whole life yea euery particular action of his life and euery part of his body and faculty of his soule is polluted with sinne yet as a carnall man may be free from some particular sinne so his conscience may truely excuse him in that behalfe But the chiefe vse of the conscience is to accuse truely for sinne committed in the doing whereof it is very forcible and as it is commonly said in steede of a thousand witnesses therefore hath God in greate wisedome left some light in the minde of sinfull man that he might be conuicted by himselfe and so left inexcusable Yea sometimes it commeth to passe that this conscience is not onely the witnesse but also the executioner stirring vp such fearefull stormes of anguish feare sorrowe shame and desperation as are most intollerable and may be truely said to be the very flames of hell fire This is verified by the tragicall ende of the traitour Iudas at whose horrible treacherie whenas all men held their peace this witnesse euen his owne conscience stept foorth and did not onely accuse and conuince him by his owne mouth which saide vnto him thou hast sinned in betraying innocent bloode but also did execute him with his owne hands which brought him to a fearefull and shamefull ende Yet this witnesse is not alway thus diligent in doing his duety but onely eyther after some hainous sinne be committed as in the aforesaid example and chiefly whenas it is stirred vp awaked by some iudgement powred out vpon the sinner Thus did the conscience of Iosephs brethren sleepe till their trouble and danger which befell them in Aegypt did awake it Gen. 42. 21. or at the least til the iudgmeÌ„t be denounced against him thus we read Act. 2. 37. That many of the Iewes were pricked in their harts that is were troubled in their consciences and mindes by hearing of their horrible sin committed in crucifying Christ. Otherwise the conscience is idle for the most part and lulleth men a sleepe in sinne deferring the doing of his duety til the day of iudgement wherein the volumes of all mens consciences shall be laid open this is called a seared benummed or senselesse conscience and surely it is the most fearefull estate that any man can be in and yet it is a common thing for who seeth not how most men goe on from day to day euery man in his owne sinfull waies hauing no remorse of conscience but put farre from themselues the euill day as if there were neither heauen nor hell and that God would neither doe good nor euill Lastly it may heere be asked whether this true testimony of an accusing conscience be a sinfull or a lawfull action of the minde Whereunto we answere that whatsoeuer thing is holy that is lawfull for this light of nature which is in the mind and conscience is a relique of the image of God and of the same nature with it and that the sinne which the conscience doth truely accuse doth no more make it impure then the guiltinesse of a fellon or traitour doth any way touch him who giueth true testimonie of it Sect. 3. Of a renewed conscience and of the certaintie of saluation THis particular knowledge and motion of the minde which we call conscience hath place and force in the faithfull both in accusing and also in excusing For the first we know that the faithfull haue both the true knowledge of sin by the
this spirituall ioy by reason of the infirmitie of the flesh and although they cannot cleane extinguishe it yet they coole and diminishe it yea and so driue it into a corner as that it doth not any way appeare Yea euen the ordinarie misery and vanitie of this life being compared with the happinesse of the life to come doth worke in the faithfull sorrow sighes and grones as we read Rom. 8. 13. Beside this matter of sorrow which they haue in themselues they are continually sore grieued and euen tormented in themselues when as they beholde the vaine and wretched estate of the creatures being moued to pittie euen by the miseries of the brute beastes the horrible sinnes which abounde euery where and the generall atheisme which raigneth in the worlde to the greate dishonour of the name of God And much more whenas they consider the calamities miseries abuses corruptions and defections of the churches professing the name of Christ. These thinges doe and that iustly worke continuall greife in the heartes of the Godly yet this greife is moderated with patience and contentation in the will of God and so it be commeth a godly sorrow which doth not bringe them to desperation and death as carnall sorrow doth but is at length the cause of greater ioy And thus omitting for breuities sake the rest of the affections which haue not so common and notable vse in the life of man we conclude this second part of mans holinesse to wit his conformity to God The third part of this treatise of the chaunges hapening in the three estates or of the degrees of holinesse and sinfulnesse CHAPTER I. Of the chaunges hapening in the three estates of man in generall THe mutabilitie of the creature whereby the identitie of God is illustrated appeareth not onely in the generall diuersitie of mans state which sometimes is innocent and happie other times sinfull and miserable and againe becommeth holy here on earth and glorious in heauen but also in the particular chaunges hapening in his seuerall states whereof none can make him so immutable as that he may say truely of himselfe I am that I was and will be that I am and no otherwise As touching his created holynesse it coulde not be either so firme and stedfast but that it might be in some sorte diminished or so absolutly perfect but that it ought daily to be encreased But this vncertaintie and mutabilitie appeareth farre more plainelie in his other estates the one of naturall sinfulnes the other of renewed holines of both which there are in a māner as many degrees as there are carnall regenerate men in the world For although the corruptiō of sin haue already so possessed all the partes faculties of body soule be as deeply imprinted into the soule of man as the spottes are in the skin of a leopard and therefore may seeme not to admitte any encrease by reason of the greatnesse or any decrease by reason of the naturalnes of it yet both these chaunges may be seene the one vsually in most vnregenerate men who doe daily plunge themselues deeper and deeper in to the pit of sin adding one sin to another and thirst to drunkennesse as the scripture speaketh the other in diuerse both within and without the church Likewise in regeneration the faithfull man neuer standeth at one stay but doth alwaies grow either vpwarde or downewarde in godlynesse For as vsually he encreaseth his spiritual strength chaunging his christian infancie with a ripe and constant age and adding grace to grace till he become a perfect man in Christ so sometimes he decreaseth in holinesse as we see the bodies of men doe in old age and so as it were returning the same way he came falleth into one sinne after another and so decreaseth in holinesse although not totally and finally yet greiuously and fearefully Thus the spirituall state of man chaunging it selfe from lesse to more and from more to lesse from good to euill and from euil to good yea from good to better and from euil to worse is as variable as is the moone which continually decreasing or increasing in light appeareth euerie night in a newe forme These chaunges differences and degrees are necessarie to be knowen of all christians that so they may be either sought after or auoided as they are either good or euill And therefore we are here to declare the degrees both of the holinesse and also of the sinfulnesse of man not the conuersion of one estate into another the which is the argument of the two former partes of this treatise but the proper chaunges of each state as first howe Adam continuing in the state of innocencie might either haue decreased or increased in holinesse Secondly howe a carnall man abiding in his naturall sinfullnesse may be more or lesse sinfull And Lastly howe a regenerate man may decrease or increase in spirituall graces Of these in order if first we put the reader in minde that these chaunges are made from that measure of created holinesse of sinfulnesse and of renewed holinesse which hath bene declared in the two former partes of this booke wherein although sometimes for illustration a higher degree both of holinesse and of sinne be mentioned yet we haue indeauoured to sette downe that mediocritie as it may be called of holinesse both created and renewed which is to be seene ordinarily and vsually in men in the state of innocencie and of regeneration and likewise that measure of sinne which is naturall to all men and may be seene in many vnregenerate men not in all because in some it is diminished nor in most because vsually it is encreased as afterward will appeare CHAP. II. Of the chaunges of created holinesse IT may be doubted how man liuing and continuing in his innocent and happy estate could decrease in holinesse especially seeing that as hath beene said in the first part Chap. 3. Sect. 2. all the partes of his holinesse were so tyed and linked together that he could not loose any particular grace without loosing all nor commit the least sinne in the state of innocency because by committing sinne and in the very act and moment of committing it he should fall from his innocency into a sinfull state Wee answere that although all this be true yet there must a difference be put betwixt the want of a grace and the small measure of it and so betwixt the committing of sinne and the decreasing in holinesse which may be without sinne and that in this state if so be it be with these conditions first that this decrease be not so great as that any grace or part of holinesse be wholly wanting for thereof sinne would necessarily follow Secondly that it be not continuall or finall but onely for some short space of time In this manner we may well thinke that particular graces as faith loue temperance might be in man in the state of innocency sometimes in great and sometimes in small measure
For as he did cary about with himselfe the infirmity of humane nature consisting of flesh and bloud and was outwardly subiect to the temptations of Sathan so we cannot doubt but that by these meanes his faith and withall all the other partes of holines might receiue some wounde although not be cleane ouercome and mingled with doubting wauering although not wholly turned into it Likewise the loue of God and of his glory might be abated for some space of time by force of temptation and he made lesse zealous of Gods glory and lesse chearefull in seruing him yea dull and lumpish and without his wonted alacrity The trueth hereof appeareth in the example of Christ whose humane nature although it were endued with farre more firme and plentifull holinesse then was man in his innocency yet in that it was a humane that is a created and weake nature it could not be freed from this mutabilitie whereunto all creatures are subiect Whereof it came that the vnspeakable force of his last agony wherein he felt the infinite anger of God due to the sinne of mankinde did giue his faith a great blow yea it made an euident decrease of it for a short time insomuch that he burst foorth into these wordes My God my God why hast thou forsaken me Where we are not to thinke that his faith did faile which appeareth plainely in those wordes my God my God But as the most valiant champion receiuing a mighty blow is made to reele and stagger by the force of it so was the faith of Christ shaken by this temptation as is a strong house by a greate blast of winde yet without daunger of being ouerturned now to proceede As mans holinesse might haue beene diminished in regard of the measure of particular graces so it might also haue beene encreased in the same respect not that we suppose it to haue beene imperfect but for that that which is already perfect may become more perfect As namely that we may make instance in some particular the knowledge wherewith man was endued in his innocency was exceeding great as hath beene shewed yet no man can doubt but that the same would in processe of time haue beene continually encreased as God did reueale himselfe his word counsels and actions daily more and more This encrease of holinesse in the vnderstanding all the otheir faculties do follow for the more that man knoweth God the more he trusteth loueth feareth obeyeth worshippeth and honoreth him the oftner that man were deliuered from danger by the goodnesse and power of God the greater woulde be his affiance in God the more blessings that he doth receiue the greater is his thankfulnes So that the life both of man and of the Angels in their innocency being a continuall exercise of holinesse cannot but haue a continuall encrease of it Yea we may well thinke that both many of the Angels and all mankinde were so easelie drawen from God and brought to a fearefull ruine because they were tempted to this Apostasie in the beginning of their liues immediately after their creation before they could encrease and confirme their holinesse by obseruation and holy experience By the which meanes we are to thinke that euen the holy Angels themselues which doe continually behold the face of God in heauen haue since their first creation continually encreased their holinesse and so are a great deale further from falling and sinning against God then they were in the beginning being vpheld in all temptations suggested eyther by their owne thoughtes or by the wicked Angels although by the supernaturall grace of God yet not without the means of this naturall encrease of their created holinesse Againe this encrease of holinesse hath place as in particular men so also generally in the ages of this innocent state for as in this sinfull estate wherein we liue the latter ages are more sinful then the former because they partake the sins of all the former ages so if the state of innocency had continued the latter ages being taught by the first would haue exceeded them in knowlege in all other partes of holinesse Lastly this is to be noted that we do not here speake of that increase of holinesse which was in the childhood of man in his innocency during which time he did grow both in stature of body in holines of soule as it is said that Christ did in his innocency infancy Luke 2. 25. But of the progresse in holinesse after that he was come to ripenes of age the ordinary state measure and degree of holinesse to wit that wherein Adam the first and the last man of this innocent generation was created Chap. 3. Of the naturall decrease of sinfulnes IN the next place we are to consider the changes which happen in the sinfull state of man the which being the worst of all states ought not in constancy to excell all other First of the decrease then of the increase of sinne By the decrease of sinne we meane the increase of the reliques of Gods image and so consequently the decrease of the corruption of sinne which is contrary thereunto as namely when as the light and knowledge remaining in the minde of man after his fall is by any meanes encreased and so the contrary blindnesse and ignorance in part expelled This decrease may happen in al the parts of mans sinfulnesse for by it the dulnesse and ignorance of the minde the peruersenesse of the will and affections the wickednesse of life in outward actions may be diminished For the better vnderstanding of this point it is needfull that we set downe what is the naturall state and degree of sinfulnesse the which is sometimes diminished and sometimes augmented in men that by the mediocrity the extreames may be knowen It is hard to giue any real example of it because the nature of man being in continuall motion is alwaies either vnder or aboue this state of sinfulnesse yet it may be described after this manner Suppose a man of ripe yeares of a soft and simple disposition the which is to be founde in men whose bodies are of some cold complexion for hote and fierie natures haue strong quicke vehement and vnconstant motions able to change themselues without any outward meanes and therefore doe alwaies runne into the one or the other extreame hauing liued in some solitarie place not acquainted with the fashions corruptions and sinnes of the world not hauing giuen himselfe either to continuall meditation or beene instructed by others in the knowledge of religion looke what measure of sinfulnesse is in this man the same or there aboute is the naturall sinfulnesse which all men take from Adam and bring with them out of their mothers wombes into the world Againe suppose or rather beholde with your eyes for the liuing examples of the encrease of sinne are infinite one brought vp in the companie of lewde and wicked men and indued with wit beutie strength of nature riches
suspected to be vneffectuall This the Apostle doth plainely testifie 1. Cor. 11. 19. There must be heresies that those who are approoued may be made manifest that is God doth suffer schismes and diuisions to be among you that by this meanes it may appeare whose holinesse is sounde and whose is hypocriticall or at the least light and ineffectuall Secondly men truely regenerate receiue a greater measure of particular graces as of faith loue and patience then the other doe Yea they doe daily increase in grace whereas the other doe commonly stand at a stay neuer attaining to any great measure of godlinesse but abide in a certaine indifferent kinde of mediocrity being neither hotte nor colde Besides true graces are fruitfull but the shadowes are barren eyther wholly or in part as the faith of these men doth not worke and shewe foorth it selfe by loue their loue is without workes of compassion and Christian communion their good works without alacrity Lastly the shadowe of regeneration doth often come to nothing and is turned into meere Atheisme and want of all religion but true regeneration can neuer wholly decay as Math. 3. 20. Some receiue the worde with ioy and afterwarde fall away and Heb. 6. 4. 5 we reade of those who being once made partakers of the holy Ghost doe afterwardes fall away from Christ yea while they doe retaine this resemblance of true sanctification they are not constant but variable in doing good Iam. 1. 8. A double minded man is vnconstant in all his waies that is a man halfe carnall and halfe regenerate doth not keepe throughout the course of his whole life a constant tenour of godlinesse but often changeth his minde opinions affections and practise By these and such other notes which may be obserued in the scripture and by daily experience this shadowe of holinesse may be discerned from the trueth yet we ought not peremptorely to iudge or rashly to condemne any man for there may be found euen in men truely regenerate many wants errours sinnes and alterations as afterwards will appeare Therefore we ought to thinke the best where we see any likelihoode of good and where there is none to hope for better in time to come and so leauing other men to Gods iudgement to censure our owne profession and regeneration by these rules Yet it is both lawfull and needfull that we shoulde knowe howe to distinguish trueth from falshoode right from wrong good from euill the shadowe from the bodie in the professions of our brethren The which it is the parte of euerie Christian to marke and consider to trie and thinke of it according to the trueth of the worde of GOD but in iudging and speaking to vse greate moderation and wisedome CHAP. V. Of the particulars in this supernaturall decrease of sinfulnesse THe first and most vsuall part of this supernaturall decrease of sinne is the illumination of the minde whereby a carnall man who before did not beleeue the doctrine eyther of the law or of the gospell is brought to see and acknowledge the trueth of the one or of both To beleeue the law of God to be true is to haue a sight and a sense of sinne to see sinne is for a man to know himselfe to be so sinfull in nature in soule body in life and actions as indeed he is To feele sinne is to know that for his sinne he is subiect to the wrath of God which is eternall death This first part of illumination is far more easely oftē wrought in a naturall man then is the other because by the light of nature man hath some knowledge of good and euill and that the righteous are to be rewarded as the wicked are tobe punished Hence it is that many make this first step in this shadow of regeneration and goe no further Thus Cain and Iudas with many others did see their sin the punishmēt due vnto it but yet had no beliefe of the doctrine of the gospel for remission of sinne The second part of illumination is to thinke the doctrine of the gospel to be true namely that remission of sinnes and eternall glorie is to be had by faith in Iesus Christ. Heb. 6. 4. This knowledge GOD worketh by his spirit and word in manie reprobates Act. 8. 13. Simon magus beleeued and was baptized of whose reprobation although we can affirme nothing because the Apostle doubteth of it Vers. 22. Yet it is plainely out of the 21. verse that he was not as then truly regenerated Yea many carnall men attaine to so greate a measure of knowledge that there is no point or heade of christian religion which they doe not in some sorte conceiue vnderstand and beleeue although not fully for that is impossible yet so as that they are able to performe the duty of teachers in the Church in laying open plainly and euidently to the capacitie of the hearers the mysteries of the gospel in resoluing al doubtes cōtrouersies questions obiections and arguments which are moued about anypoint of doctrine Thus did the teachers at Corinth of whome the Apostle writeth 1. Cor. 13. 2. Though I had the gift of prophecie and knew all secrets and knowledge and haue not loue I were nothing So Math 7. 22. Prophecie in Christes name whome he doth not acknowledge as his This knowledge is commonly called an historicall faith a gift common to the elect and the reprobate yet not so common as it seemeth to be Yea in truth more rare in respect of the greate multituds of professours and christians then it is common in respect of the small number of true beleeuers For to let passe those who know nothing of religion we are not to thinke that all they who are learned and as we say great clarkes in diuinitie and profound schoole-men do in their mindes and iudgments hold these things to bee true Yea it appeareth plainly in the example of Iudas who although he did preach the gospell with his tongue yet he did not beleeue it himselfe as Christ witnesseth Ioh. 6. 64 that manie doe goe about to perswade others that to bee true which they them-selues thinke to be false And no maruaile for why should it bee thought easie and common for a naturall man to beleeue that which is contrarie to naturall reason we se Ioh. 3. 12 that Christ could not or rather did not make Nicodemus a teacher in Israel beleeue the doctrin of spirituall regeneration And so we may well thinke that many otherwise learned thinke that it is no such supernaturall work but that it may be attained by natural means Likewise how many thinke wee are perswaded in their heartes that this worlde shall neuer haue an ende or that there shal be a new world wherein the bodies of men which were consumed to nothing many thousand years before shalbe raised vp liue for euer But to proceede of the decrease of ignorance commeth the decrease of infidelitie For as
the minde is enlightned so often is the hearte affected by the which meanes it commeth to passe that of the aforesaide knowledge doth often spring in vnregenerate men a kinde of fayth commonly called temporarie because for the most part it is lost in processe of time It is to be discerned from effectuall and true faith by the fruites of it For as we cannot iudge what life and vertue is in the root of a tree which lieth hid in the ground but by the branches leaues and fruit which it sendeth foorth so faith which is hid in the hearte of man cannot be tried by any other meanes The fruites of true faith are al other spirituall graces all good and holy actions the which it sendeth forth plentifully and so carrieth with it a greate traine whereby it may be knowen but this temporarie faith is naked and destitute of these thinges either wholly or in greate part as hath beene saide of this shadow of regeneration in the former chapter But that which is doubtful whilst this saith standeth is in time made manifest when as the finall and totall decay of it doth shew what manner of faith it was For true faith abideth for euer but this temporarie faith may be lost by many meanes as first by heauie crosses and afflictions whereby it pleaseth God to trie his seruants as the pure golde is seuered from the drosse by the fier 1. Pet. 1. 7. Reioyce in your manifould temptations that your faith being tryed may be founde to be sound But of this sort of beleeuers Christ saith Math. 13. 21. That their faith dureth for a season but hauing no deepe roote it faileth when tribulation and persecution come True faith saith although God should kill me yet will I trust in him but this light faith is clean dismaied and euen nipt in the heade in time of any greate miserie Likewise it is lost by the force of sinne and of worldly pleasurs which make men to forget God and all the affiance which they had in him and so seeke for happinesse in this present world euen as the naturall life of man being in the heart is sōtimes kept down with extream sorrow sometimes dissolued with excesiue ioy 1. Tim. 5. 11. 12. Younger widowes will waxe wanton against Christ hauing damnation because they haue made voide their first faith By this meanes it commeth to passe that many who in their younger yeares haue had notable graces in them become in processe of time key colde in religion mere worldlings and cleane voyde of all faith For the longer that a man liueth the more he feeleth the pleasures of the worlde and so laying faster holde on them decreaseth in faith till it be vtterly lost as appeareth in many of the kinges of Iuda who were at the first sincere in the worshippe of God but in processe of time fell away Thus much of the decrease of infidelitie from the which there commeth a decrease of the other partes of mans sinfulnesse and a resemblance of all that holinesse which hath bene declared in the first part of this treatise for the carnall man hauing this knowledge and faith of God doth serue and worshippe him by hearing the worde and that with gladnesse by praying vnto God and by all other meanes Likewise he obeyeth God in the wholle course of his life he forsaketh his sin and is humbled with sorrowe in regard of them He liueth vnblamably in the eies of men yea and may be indeede iust vpright honest in all his dealing and finally doth in euery respect resemble the true beleeuer and yet the one is truely renewed vnto eternall life the other is but lightly affected and chaunged and that to his greater condemnation CHAP. VI. Of the naturall and supernaturall encrease of sinfullnesse NOw we come to the increase of sinne the which being as naturall to man as it is for the smoke to fly vpward may be more commonlie founde and more euidently seene then the decrease of it but the more that it is knowne of it selfe the lesse explication it needeth and therefore it shall suffice to declare it breifly after this manner The encrease of sinne is the diminishing of the reliques of Gods image in man Or thus to increase naturall sinfulnesse is to be sinfull against the lawe and light of nature For beside that man from his first infancie as he groweth vp in strength of body and minde doth also growe in sinfulnesse till he come to the state and ripenesse of it which hath bene declared in the second sections of the first and second partes there is an other encrease of sinne whereby man goeth yet further and so exceedeth himselfe and his naturall corruption This pointe of doctrine is set downe at large Rom. 1. from the 18. verse to the end of the Chapter Where the Apostle sheweth first the encrease of sinne against the first table of the lawe in that the gentils did worshippe God in the likenesse of man or of bruite beastes whereas man by the light of nature shining in the creation of the world seeth that God is of a farre more excellent powerfull and wonderfull nature then is man or any other creature Then from the 24. verse to the end he sheweth the encrease of sinne against the seconde table in that they were giuen to vnnaturall lust to the violating of all common equitie trueth and honestie in lying breaking couenantes in commiting horrible murthers in wanting all naturall loue and affection to their parentes and kinsfolkes in being cruell mercilesse and sauage euen as are bruite beastes and which is worst of all in being professed inuentors of newe sinnes and open maintainers of wicked and lewd men In this catalogue of the encrease of sinne against the second part of the lawe of God and of nature the Apostle inserteth one sinne of the first table to wit that many of the gentils became haters of God Whereas man naturally hath a kinde of deuout loue vnto his God for so we are to distinguishe the fall of man from the fall of the wicked angels as in other respectes so also in this that they by reason of the great measure of naturall strength and grace which was giuen vnto them fell from the highest degree of holinesse into the contrarie extremitie of sinne being nowe so farre from louing God as they did before that they beare a most desperate and extreame hatred vnto him as to their deadly enimie desiring and endeuoring by all meanes to hurte and despite him by obscuring his glorie whereas man naturally and commonly hath a blinde affection towardes God desiring both to worshippe and to honour him If we desire examples of this increase of sinne although it hath not place in all vnregenerate men of whome some doe diminish their sinfulnesse by meanes either of naturall or of spirituall giftes as hath bene declared and farre mo doe so restraine it that it cannot encrease in the which ranke all
men outwardly and ciuilly honest may be reckoned yet there is no age country or story which doth not aford many examples of men who haue exceeded in impietie against God and in iniustice towarde men and in all manner of wicked behauiour the ordinarie and common sorte of sinfull men by manie degrees The cause of this encrease of sinne is the crooked and corrupt diposition of mans wil which is wholly bent and set vpon sinne and doth so greedely and insatiably pursue after it as that vnlesse it be restrained by some meanes it can not rest till it come to the highest degree of wickednes For the which purpose it imployeth all the partes and faculties of the body and soule yea all inwarde and outwarde blessings what soeuer it maketh the minde deuise newe wayes of commiting sinne newe excuses pretenses coulours and defences for it being commited so that the greater gifts of the minde and of body that a man hath ceaued the fitter instrumentes hath his will and his corrupt desires to encrease sinne Here of it commeth that not idiots simple and vnlearned men not the weakest in body or the basest in condition not the poorest nor the youngest but the most witty learned strong noble rich aged are these notorious wicked ones The most horrible monsters in all outrage of sinne which any story doth mention were greate Emperours and mighty men as Nero Caligula and such other and who are so wretched couetous worldly so peruerse and obstinate in ignoraunce superstition infidelitie yea in hatred of all goodnesse as are they who by yeares haue gotten wisedome experience riches and honour so that we may easely acknowledge the trueth of that the Apostle writeth 1. Cor. 1. 26 Not many noble wise riche or great men are called to the sincere obedience of the gospell Hence it is that sinne doth more abound in this last age of the worlde then it did in old times wherein men were more rude simple and ignoraunt then children are in these daies who are so soone ripe and expert in all wickednesse as if they had bene borne perfect men not weake infauntes and no maruaile seeing that this last age is as it were a common sinke wherein all the sinnes errours heresies superstitions all the shifts craft deceipte yea all the wicked inuentions and practises of all ages are gathered together And therefore it bringeth foorth so great multitudes of expert practitioners in sinne who besides that which their owne inuention doth afford are furnished with the examples tryed experiments of all ages This the spirit of God hath foretold in the scripture as we see it is come to passe Math. 24. 12. Because iniquity shall abound in the latter times the loue of many shall waxe colde 2. Tim. 3. 1. This knowe that in the last daies shall come perilous times for men shalbe louers of their owne selues coueteous proude cursed speakers disobedient to parentes vnthankefull vnholy without naturall affection truce breakers false accusers intemperate fierce hauing no loue to those who are good traitours headie high minded louers of pleasures more then of God hauing a shew of godlinesse but denying the power thereof And againe 2. Pet. 3. 3. This first vnderstand that in the latter daies shall come mockers walking after their owne lustes saying where is the promise of his comming In these and other places of scripture the spirite of God hath foretolde and euen painted out the great corruption and sinfulnesse of these daies that we might beware least that we be drawen away by the infidelity and other hainous sinnes which raigne euerywhere so saue our selues as out of the fyer from this froward godlesse generation wherein we liue Lastly as the excellencie of naturall giftes and outward blessings being abused is the meanes of the excessiuenesse of sinne not of it selfe but by the corrupt disposition of our nature so the spirituall graces of God bestowed vpon men liuing in the Church doe often by the iust iudgement of God worke the same effect and that in far greater measure For as it is impossible that among heathen men they who are of smal wit capacity knowledge strength and riches should be wicked in so high a degree as they who excell in the foresaid respectes so it is not possible that any who hath not receiued some of the spirituall graces of God shoulde come to so high a degree of sinne as they in whome it hath pleased God to worke that shadowe of regeneration which hath beene declared in the former chapter Hence it is that none can fall into that extreame impiety which is the highest degree of sinne euen the sinne of the deuill and his Angels called in scripture the sinne against the holy Ghost which can neuer be forgiuen but they who did sometime before receiue grace from God to see loue and obey the trueth Heb. 6. 5. It is impossible that they who were once made partakers of the holy Ghost if they fall namely into this sinne which is an open wilfull and desperate hatred of God of his glory of his religion of his feruants and of all good thinges as many of the hebrewes did to whome this was written should be renewed by repentance This excellency of spirituall graces abused was the meanes whereby the wicked Angels fell into that extreamitie of sinne wherein they are and so it commeth to passe in men in whom this sinne by reason of the monstrous hugenesse of it is rare and happeneth not but in those who for their cruell spitefull desperate and malitious hatred to God and to the godly are rather to be counted diuels incarnate then reasonable men For it is harde for a Christian who hath once knowen God to cast away all feare of God and shame of men and for to burst forth into such outrage Yet as the scripture hath not for nought taught vs it so it commeth to passe although seldom yet oftner then it is well marked This encrease of sinne called supernaturall because it cannot happen but in a man after a sorte regenerate is taught by christ in the parable of the euil spirite which retourning to the place out of the which he was cast goeth not alone but taketh with him seuen other wicked spirites euerie one worse then himselfe and so the ende of that man is worse that is farre more sinfull then the beginning Euen as we see it commeth to passe in naturall thinges as namely in water which after it hath bene a little warmed becommeth more colde then if it had neuer had any heate in it And so men who haue had some heate of religion kindled in their heartes by the spirite of God if they contemne and abuse the saide graces become more wicked and irreligious then they who neuer knewe what religion ment CHAPTER VII Of the decrease of renewed holinesse ALthough the faithfull man being nowe truely regenerate by the spirit of God may boldely boast and
say the hauen is founde then farewell all daunger and hap-hazard being although not in full possession of happinesse in heauen yet past al peraduenture of perishing here on earth yet it commeth often to passe that such fearefull tempestes are raised by the malice of sathan the vnrulinesse of the flesh and the entismentes of the worlde that both the faithfull themselues and also others beholding them doe not without cause feare shipwracke of faith and of good conscience and so the losse of eternall saluation the which pretious iewell they cary in these weake vessels For as sometime they are by the grace of God and the powerfull workeing of his spirite euen lifted vp to heauen in the aboundaunce of spirituall graces and the great measure of santification wherewith they are endued so at other times they are by the frailtie of the fleshe plunged into grieuous sinnes and so in a manner cast downe into hel as men void of all goodnesse This commeth to passe first and cheifely by the will and pleasure of God withdrawing the assistaunce of his spirit from the faithfull man and so leauing him to the temptations of sathan and his owne flesh suffereth him to fall not to his destruction but for the encreasing of his holinesse For euen as a man by his intemperance or any other kinde of misgouerning his body falling into some daungerous sickenes hath after his recouery more perfect helth greater strength then he had before his sicknesse because he is now schooled taught by wofull experience to know his owne strength which he seeth now to be but weaknesse whereof he did presume so much be fore and whatsoeuer thing is of force either to preserue or to impaire his health and so to be carefull and diligent in vsing the one wary in auoiding the other so fareth it with a christian in regard of the spirituall health of his soule for he being now by the mercie of God raised vp from some grieuous fall receiueth a greate encrease of holines and of spirituall graces He seeth his own weaknes how vnable he is of himselfe to resist temptation or the corrupt motions of his owne flesh and so he is humbled both in respect of God and of his brethren which is a grace much esteemed in the eyes of God Further he becommeth more carefull in auoiding all occasions and prouocations of sinne and in vsing all holie exercises of hearing the word of praying and all other means whereby he may be strengthned and encrease in holinesse Hence is is that this decrease of holinesse is in a manner cōmon to all the faithful although not in the same measure For so it pleaseth God to leaue thē at one time or other to themselues and to the temptations of sathan that so he may both see what is in them as he did to Ezechias 2. Chro. 32. 31. and also shewe to them their greate weaknesse The means of this decrease is the crafty malitiousnes of that old serpēt who goeth about continually seeking which of the faithfull he may most hurt vsing al that liberty which God graunteth vnto him imploying his whol time about no other busines but in putting euill motions into the mindes and willes of men and in casting baites before their eyes and other senses wherewith to catch them Secondly this decrease commeth by reason of the reliques of sin which remaine in the faithfull as long as they remaine in the flesh and which doe continually send forth som sinne or other euen as the roote of a tree being left in the ground will sproute forth although the bodie of the tree be cut downe Hither we are to referre the manifould occasions of all manner of sinnes which doe offer them selues in the course of manslife and therefore it is no maruaile that there happen to a Christian manifould chaunges and decreases of godlinesse no more then it is that a man is wounded being in the midst of many malicious enimies that he is scorched who is forced to cary fier in his bosome or lastly that he is defiled who is alwayes among vessels ful of pitch But to declare this doctrine more particularly as the greate vse and necessitie of it doth require in that we speake of the decrease of renewed holinesse we suppose a certaine state and ripenesse which ought to be in all Christians and is to be seene in most of those men who are truely regenerate which is a holy and vnblamable life proceeding from a sanctified soule being endued in some good measure with all and euerie one of those partes of holynesse which haue beene described in the thirde sections of the first and second partes of this treatise This state may be called the ripe age of a Christian who as he doth from his infancie and childhoode whereof hereafter grow vp till he come to a ripe man in Christ so when he is come to this state he doth not there stand at a stay for there is not any setled estate in this life either of holinesse or of sin but somtimes groweth on to a greater measure of perfectiō wherof in the next chapter or else he decreaseth in holinesse and so groweth backward euen as we see it to come to passe in the bodies of men which being come to their ripnes do daily decrease in strength and vigour till at the length they become as weake impotent as they were in their first infancie This decrease is now to be considered in the diuerse kindes of it which are two Particular and Generall Particular decrease is when as some one part of holinesse is lost the other remaining for although no one part of holinesse can be wanting but the whole soule of man is the worse in that respect as we knowe that if any one member of the bodie be brused or maimed all the rest doe suffer with it yet one part either of bodie or soule may be out of order the whole being in the naturall disposition This particular decrease hath many degrees The first is when as the holinesse of a man regenerate doth faile in some outward action by giuing place vnto some euident and palpable sin For as for light small offences commited in thought inword and in some kindes of deeds these are not to be accounted any decrease of holines because they cannot be auoided but will alwaies be found euen in thē who are endued with the greatest measure of sanctification but great sins such as are murther adultery theft periurie or any other of that sort are seldome found in men truly regenerate and being founde they doe impaire the outward holinesse of their liues For no man doth account that life so holy wherein grosse sinnes are somtimes found as that which is without spot of grieuous sin This decrease doth often happen to the faithfull as we know Peter sinned by denying Christ Dauid by committing adulterie and murther Noah in drunkennes Lot in incestand many others in other kinds of
sins being thereto caried by the force of tēptation as in a great tempest by a mightie gale of winde before they could be thinke themselues what they were about to doe or what would be the issue of it Whereof it commeth that this decrease of holinesse staying it selfe in one or a few actions doth not necessarily argue any inward want of the contrarie grace or anie inward decrease of holinesse either going before or following after because a man may fall into it as of a sudden before he be aware and immediatly recouer his former station by true and vnfained repentance As we are not to iudg either Dauid voide of continencie for that adulterie committed with Berseba or Peter to haue wanted faith because he did at one time renounce the faith or Noah to haue beene an intemperate person because he was once drunke no more then we are to thinke him a weake man who stumbleth by chaunce at a blocke lying in his way and yet doth streight way saue himselfe from falling Yea sudden sinne may be with greater graces then they haue who are free from the aforesaide sinnes of Noah Lot Dauid Peter being farre inferior in holinesse to them Yet it is the dutie of all who professe themselues the seruāts of God to labour by all meanes to keepe themselues pure and free as from the least and most secret sin so especially from open grosse sins and that for these causes First because by them they dishonour God his religion worshippe and name opening the mouthes of Atheistes and infidels to blaspheme his holy name the which thing ought to be more grieuous and bitter vnto them then a thousand deathes and torments Secondly they prouoke God to lay some fearefull punishment vppon them who howsoeuer he suffereth the reprobate ones to goe on all their life time in sinne yet he neuer suffereth any notorious sinne of his seruantes to goe vnpunished Thirdly they wound their owne consciences by a feareful expectation of Gods heauie iudgmentes they grieue the holy spirite against whose will they commite that sinne they offend their brethren shewing themselues to be if not wholly destitute of that speciall grace wherewith they shoulde haue bene restrained from sinne yet but weake Christians in that respect as we may be bold to iudge that the faith of Peter the continency of Dauid the temperaunce of Noah were at the time of their falles but weake howsoeuer they were endued with a great measure of other graces Lastly one hainous sin is to be auoyded because vsually it draweth moe after it for when as a man hath once taken a tast of sinne and felt the sensuall sweetnes of it he is farre more easely drawen to it then he was before and so he goeth frō the first degree of the decrease of holynes to the second namely to an habit of some one sin or the want of some particular grace the which appeareth by the often committing and iterating of the same sinne yea after that the faithfull man hath often by repentaunce laboured to purge himselfe from that sinne and by prayer to obtaine the contrarie grace at the handes of God This decrease also hath somtimes place in a man truely regenerate especially in that kinde of sinne whereunto he is either by the naturall constitution of his body and minde or an euill custome gotten before his conuersion naturally enclined whether it be pride anger couetousnesse or any other sinne But as it is farre more grieuous then the first degree so it is with greater care to be avoyded for it doubleth and tripleth the wrath and heauy iudgementes of God the offence of the godly the reproach of the gospell the dishonour of God and the corsiue of a gnawing conscience and Lastly it maketh a ready way for higher degrees of decrease to wit the habites of diuers sinnes the want of many particular graces and so to the highest and most fearefull degree which is a generall decrease of holynesse which is nowe briefly to be declared Where first we are to put a difference betwixt a generall and a totall decrease A generall decrease is when all the partes of renewed holynesse and of spirituall graces receaued are diminished but a totall decrease is an vtter decay of holinesse as whereby nothing is left This can not happen to any one who is truely regenerate who in the greatest extremitie and depth of his fall retaineth some reliques of Gods spirite and of grace receaued yea somelife of faith whereby he liueth to God in christ howsoeuer he be to the eyes of all men and euen in his owne coscience a deade rotten stocke Euen as we know that the trees haue heate and life in their rootes in the middest of the coldest and sharpest winter yea as many beastes ly all the winter long in holes of the earth without eating drinking stirring or hauing any iotte of heate sense or life in any of their outwarde partes and yet there is a remnant of life and of heat lurking in the hearte which being in sommer stirred vppe doth reuine the beast so that it is able to go or runne vp and downe and to performe all naturall actions in the same manner as it did before This Christ doth plainely teache Ioh. 4. 14. saying Whosoeuer drinketh of the water which I shall giue him that is whosoeuer beleeueth in me as it is expounded Iohn 7. 38 shall neuer be more a thirst but the water that I will giue him shall be in him a well of water springing vp into euerlasting life and 1 Ioh. 3. 9. Whosoeuer is borne of God sinneth not totally for the seed of God remaineth in him and therefore he can not fall cleane away from God because he is borne of God yet a man regenerate may decrease not onely in one in a fewe or in many graces but also generally in all spirituall graces This decrease of renewed holynesse is of two kindes for as of bodilie diseases some begin at the hart which is the roote and fountaine of life in the body and so spreade themselues ouer all the members of the body others haue their beginning in some outwarde and inferiour partes and pierce in till that they come to the hearte so of these generall decreases of holynesse which are as grieuous diseases of the soule some begin at faith which is the roote and fountaine of spirituall life and so hauing stopt the fountaine doe easily drie vp the streames issuing from it others begin at the meaner and baser partes of sanctification and so first kill the fruite then the braunches and the body of the tree til at length they take hold of the roote it selfe Both these waies doth sathan vse to destroy this wounderfull worke of regeneration wrought in the faithfull by the spirite of God The first way is the nearest and readiest for if faith once faile all holinesse falleth to the grounde whereas faith may stand in some sorte although most of the