estate whereas he might as iustly haue damned all men for the fall of our first parents as he did the wicked angels for theirs for God is not bound to any creature behold then a matter of vnspeakeable ioy let vs therefore receiue and embrace Christ our Sauiour flie to him for the pardon of all sinnes and praise his name therefore Now we come to the second title of the sonne of God whereby he is tearmed Christ which title is as it were the surname of the second person as some doe thinke yet according to the opinion of some others it is no name at all but onely a meere appellation as when in the like case a particular man is called a Duke or a King It is all one with Messiah in Hebrewe wherewith the redeemer was named in the old Testament and both signifie annointed Among the Iewes before the comming of Christ three estates or orders of men were annointed with oile First of all Kings as Saul Dauid and the rest of the Kings of Iuda Secondly the priests that serued in the Tabernacle and Temple before the Lord when they were ordained and as it were installed into the priesthood were annointed with oyle as first of all Aaron and his sonnes but afterward the high priests alone Thirdly Prophets were thus annointed as Elisha Nowe this legall annointing was a type and figure of the annointing of Christ which was not with bodily oile but by the spirit and it was more excellent then all other annointings were For Dauid saith he was annointed with the oyle of gladnesse aboue all his fellowes signifying that neither king priest nor prophet was euer annointed in the same manner as he was Christs annointing is according to both his natures for in what nature â—e is a Mediatour in the same he is annointed but according to both his natures ioyntly he is a Mediatour the godhead is no mediatour without the manhood nor the manhood without the godhead and therefore his annointing extends it selfe both to his godhead and to his manhood Christs annointing hath two parts both of them figured by the annointing of the Iewes The first is his consecration whereby he was set apart to do the office of a Mediatour betweene God and man and therfore to be a king a priest a prophet a king to gather and withall to gouerne his Church and people a priest to make satisfaction and intercession for the sinnes of the elect a prophet to reueale and teach his people the will of God his father And though it be true that Christ is set apart to the work of mediation as he is mediatour or as he is man yet as he is God he doth designe and set himselfe apart to the same worke For to designe the mediatour is a common action of the three persons the father the sonneâ— and the holy ghost and yet considering the father is first in order and thâ—refore hath the beginning of the action for this cause he is said especially to designe as when S. Iohn saith Him hath God the father sealed The second part of Christs annointing is the powring out of the fulnesse of the spirit or grace into the manhood of Christ and it was particularly figured by the holy oile For first that oile had no man but God alone to bee the author of it so the most excellent and vnspeakeable graces of the manhood of Christ haue their beginning from the godhead of Christ. Againe though the same oile was most precious yet was it compounded of earthly substances as myrrhe calamus and Casia and such like to signifie that the spirituall oile of grace whereof the manhood of Christ was as it were a vessell or storehouse did not consist of the essentiall properties of the godhead as Eutiches and his followers in these daies imagine but in certaine created gifts and qualities placed in his humaine nature otherwise we should not haue any participation of them Thirdly the sweete sauour of the holy oile figured that the riches of all grace with the effect thereof in the obedience of Christ doth take away the noisome sent of our loathsome sinnes from the nosthrilles of God and withal doth make our persons and al our actioÌ„s acceptable vnto him as a sweete perfume as Paul saith we are vnto God the sweete sauour of Christ c. And Christs death is for this cause tearmed a sacrifice of sweete smelling sauour And we must further vnderstand that theâ—e gifts of Christs manhood are not conferred in a small scantling or measure for Iohn saith God giueth the spirit not by measure because the graces which are in Christ are farre more both in number and degree then all men or angels haue or shall haue though the good angels and the saints of God in heauen are very excellent creatures stored with manifold graces and gifts of God For this cause Christ is called the head of man because he is euery way the most principal and glorious man that euer was Yet for all this are not the gifts of Christs manhood infinite any way because it is a creature and finite in nature and therefore not capable of that which is infinite By Christs annointing the people of God reape great benefit comfort because they are to be partakers thereof For this cause the oile wherewith he was annointed is called the oyle of gladnes because the sweete sauour of it gladdeth the hearts of all his members and brings the peace of God which passeth all vnderstanding The holy oyle poured vpon Aarons head came downe to his beard and to the very skirts of his garments and it signified that the spirituall oyle of grace was first of all poured vpon our head Christ Iesus from thence consequently deriued to al his members that by that meanes he might be not onely annointed himselfe but also our annointer Nowe the benefits which we receiue by his annointing are two The first is that all the elect when they are called to the profession of the Gospell of Christ are in and by him set apart and made spirituall kings priests and prophets as S. Iohn saith He hath made vs kings and priests vnto his father And S. Peter out of Ioel I will poure saith the Lord my spirit vpon all flesh and your sonnes and daughters shall prophesie The second benefit it that all the faithfull receiue the same oile that is the same spirit of God in some little conuenient measure which he receiued aboue measure as Saint Iohn saithâ— The annointing which ye haue receiued of him dwelleth in you and teacheth you all things where by annointing is meant the holy Ghost And hence it is that men are called Christians of the name of Christ that is annointed with the same oyle wherewith Christ was annointed And the holy oyle might not be giuen to a straunger to signifie that to haue the spirit of Christ and to be guided by it is peculiar
many yeares to turne him to make him to mortifie his lusts to make him to feele his owne diseases in fine to make him a good man and a good king Timoth. But how if it come to passe that you be tempted to any great sinne and the flesh ouercome the spirit in what case are you then Euseb. There is no bodie here but you and I and I take you to be a Christian and a faithfull friend therefore I will shew a little of my experience The last yeare by reason of the dearth I and my familie were put to great pinches and most commonly we had nothing but bread and water hereupon I bethought me how I might get somewhat to relieue my familie it came into minde that in our towne a rich man had a great flocke of sheepe and that I might take one of them without any hurt of him I was very loath at the first but because there was such great stealing of sheepe and I was in extremitie in the night I went among his sheepe and tooke a lambe and I tolde my familie that it was giuen me I presently killed it the skinne and the entralles I buried in my backside the flesh we dressed by quarters and did eate it with thanksgiuing as my manner is but surely very coldly and me thought my praier was abominable in Gods sight After I had thus done we fared well for the space of two daies but I felt my heart hardned and my lippes were almost locked vp that I could not as I was woont praise the Lord. The third night after I went with a quiet conscience me thought to my bed and then I slept soundly till three of the clocke in the morning but I dreamed that one came to carrie me to prison vpon that on a sudden I awaked and being afraid looked about me and fell to consider why I should be afraid and I remembred that I had sinned against God by robbing my neighbour O then my feare increased and I thought that hell gaped to deuoure me and the law looked vpon me with such a terrible countenance and so thundered in mine eares that I durst not abide in my bed but vp and to goe Then the deuill assayled me on euery â—ide to perswade that God had cast me away saying they that be Gods haue power to keep his laws thou hast not but breakest them thâ—rfore thou art a cast-away and a damned creature and hell gapeth and setteth open his mouth to deuoure thee And I thought with my selfe that I had beene alwaies a ranke hypocrite for as the clowdes of the ayre doe couer the sunne so that sometimes a man cannot tell by any sense that there is any sunne the clowdes and winds hiding it from our sight euen so my cecitie and blindnes and corrupt affections and the rage of my conscience did so ouershadow the sight of Gods seed in me so ouerwhelme his spirit as though I had bin a plaine reprobate And thus it came to passe that Dauid making his praier to God according to his own sense and feeling but not according to the truth desired of God to giue him againe his spirit Which thing God neuer doth indeede although he made me to thinke so for a time for alwaies he holdeth his hand vnder his children in their falls that they lie not still as other doe which are not regenerate I beeing thus turmoyled and stung with the conscience of sinne and the cockatrice of my poisoned nature hauing beheld her selfe in the glasse of the righteous law of God there was no other salue or remedie but to runne to the brasen serpent Christ Iesus which shed his blood hanging vpon the crosse and to his euerlasting testament and mercifull promise that was shedde for me for the remission of my sinnes therefore I got me speedily into a close corner in my house and there vpon my face groueling I confessed my sinne and praied aâ—ter this manner in effect Father what an horrible monster am I What traytor What wretch and villaine Thy mercie is wonderfull that hell hath not deuoured me hauing deserued a thousand damnations I haue sinned I haue sinned against thy godly holy and righteous law and against my brother by robbing him whome I ought to loue for thy sake as dearely as my selfe forgiue me father for thy sonne Christ his sake according to thy most mercifull promises and testament forget not good Lord thy old mercies shewed vpon me let them not at this time in me be quite remooued On this manner praying I continued many houres and God which is neere to all them that call vpon him heard me eased my paine and assured me of the remission of my sinne After presently for the more easing of my conscience I went to my neighbour and betweene him me vpon my knees confessed my fault with teares desiring him to forgiue me and I would as Gods law requireth restore that which I stole fourefold he I thanke him was contented and tooke pitie on me and euer since hath been by Gods mercie my good friend So by little and little God restored me to my first estate but me thinkes I haue not that feeling which I had before and haue beene worse euer since God of his great mercie amend me and increase his graces in me Timoth. But I pray you what thinke you wil not God condemne his owne elect children if they sinne Euseb. No for the ground-worke of our saluation is laid in Gods eternall election and a thousand sinnes in the world nay all the sinnes in the world nay all the deuils in hell cannot ouerthrow Gods election And it may be that sinnes doe harden our hearts weaken our faith make sad the spirit of God in vs but take away faith or altogether quench the spirit they cannot God condemneth no man for his sinnes if he be adopted in Christ. For then Ioseph Abraham Dauid Peter Marie Magdalene should be condemned God is like a father and a father if his child be sicke and therefore be froward and refuse and cast away his meate and hauing eaten it spew it vp againe and in his â—it be impatient and raue and speake euill of his father yet I say the father will not cast him forth of his doores but pitieth him and prouideth such things as may restore him to health and when he is whole remembreth not his disordered behauiour in his sicknes Timoth. What meanes doe you finde most effectuall to strengthen your faith to increase Gods graces in you and to raise you vp againe when you are fallen Euseb. Surely I haue very great comfort by the Sacrament of the Lords Supper for whereas I am spiritually diseased and am prone and readie to fall and am most cruelly oftentimes inuaded of the fiend the flesh and the law when I haue sinned and am put to flight and made to runne away from God my father therefore hath God of all mercie and of his infinite pitie and bottomlesse compassion
redemption you must waite for it till after this life you would bee kissed with the kisses of Christs mouth but here in this worlde you must bee content if you may with Marie Magdelen kisse his feete For the perfection of a Christian mans life standes in the feeling and confession of his imperfections And as Ambrose saith obedience due to God standes more in the affection then in the worke Christian. But why will God haue those whome hee hath sanctified labour still vnder their infirmities Minister The causes are diuers First hereby he teacheth his seruants to see in what great neede they stand of the righteousnes of Christ that they may more carefully seeke after it Secondly he subdueth the pride of mens heartes and humbleth them by counteruailing the graces which they haue receiued with the like measure of infirmities Thirdly by this meanes the godly are exercised in a continuall fight against sinne and are daily occupied in purifying themselues Christian. But to goe on forward in this matter there is another cause that makes me feare least I haue no true repentance Minister What is that Christian. I oftentimes find my selfe like a very timberlog voide of all grace and goodnes froward and rebellious to any good worke so that Iâ— feare least Christ haue quite forsaken me Minist As it is in the strait seas the water ebs and flowes so is it in the godly in them as long as they liue in this worlde according to their owne feeling there is an accesse recesse of the spirit Otherwhiles they be troubled with deadnes and dulnes of heart as Dauid was who praied to the Lord to quickeâ— him according to his louing kindnes that he may keepe the testimonies of his mouth And in another place he saith that Gods promises quickened him Which could not be vnles he had beene troubled with great dulnes of heart Againe sometimes the spirit of God quite withdraweth is selfe to their feeling as it was in Dauid In the day of my trouble saith he I sought the Lord and my soule refused comfort I did think vpon god and was troubled I praied and my spirit was ful of anguish Againe Will the Lord absent himselfe for euer and will he shewe no more fauour hath God forgotten to be mercifull c. The Church in the Canticles complaineth of this In my bed I sought him by night whome my soule loued I sought him but I found him not And againe My wellbeloued put in his hand by the hole of the doore and my heart was affectioned towards him I rose vp to open to my welbeloued and my hands did drop down mirrhe my fingers pure mirrhe vpon the handles of the barre I opened to my welbeloued but my welbeloued was gone and past mine heart was gone when he did speake I â—ought him but I could not finde him I called but he answered me not Contrariwise God at some other times sheds abroad his loue most aboundantly in the hearts of the faithfull and Christ lieth betweene the breasts of his Church as a posie of myrrhe giuing a strong smell Christian. But how can he bee a Christian that feeles no grace nor goodnes in himselfe Minister The child which as yet can vse no reason is for all that a reasonable creature and the man in a swowne feeles no power of life and yet hee is not dead The Christian man hath many quames come ouer his heart and he fals into many a swown that none almost would looke for any more of the life of Christ in him yet for all that he may bee a true Christian. This was the state of Peter when he denied our Sauiour Christ with cursing and banning his faith onely fainted for a time it failed not Christian. I haue now opened vnto you the chiefe things that troubled me and your comfortable answers haue much refreshed my troubled minde The God of all mercie and consolation requite you accordingly Minister I haue spoken that which God out of his holy word hath opened vnto me if you find any helpe thereby giue God the praise therfore carrie this with you for euer that by many afflictions both in the bodie and the minde you must enter into the kingdome of heauen Raw flesh is noysome to the stomack is no good nourishment before it be â—odden and vnmortified men and womeÌ„ be no creatures fit for God and therefore they are to be soaked and boyled in afflictions that the fulsomnes and rankenes of their corruption may be delayed and that they may haue in them some relish acceptable vnto God And to conclude for the auoiding of all these temptations vse this sweete praier following which that godly Saint Master Bradford made Oh Lord God and deere father what shall I say that feele all things to bee in manner with me as in the wicked Blind is my minde crooked is my will peruerse concupisceÌ„ce is in me as a spring of stinking puddle O how faint is faith in me how little is my loue to thee or thy people how great is my selfe loue how hard is my heart by reason whereof I am mooued to doubt of thy goodnesse towards me whether thou art my mercifull father and whether I be thy child or no indeed worthily might I doubt if that the hauing of these were the cause not the fruit rather of thy children The cause why thou art my father is thy merciful goodnesâ— grace trueth in Christ Iesus which cannot but remaine for euer In respect whereof thou hast borne me this good wil to bring me into thy Church by baptisme and to accept me into the number of thy children that I might be holy faithfull obedient and innocent and to call me diuers times by the ministerie of thy word into thy kingdome besides the innumerable other benefits alwaies hitherto powred vpon me All which thou hast done of this thy good will which thou of thine owne mercie barest to me in Christ before the world was made The which thing as thou requirest straightly that I should beleeue without doubting so wouldest thou that I in all my needs should come vnto thee as to a father make my mone without mistrust of beeing heard in thy good time as most shall make to my comfort Loe therefore to thee deare father I come through thy sonne our Lord our Mediatour and Aduocate Iesus Christ who sitteth on thy right hand making intercession for me I pray thee of thy great goodnes and mercie in Christ to be mercifull to me a sinner that I may indeed feele thy sweet mercie as thy child the time oh deare father I appoint not but I pray thee that I may with hope still expect and looke for thy helpe I hope that as for a little while thou hast left me so thou wilt come and visit me and that in thy great mercie whereof I haue great neede by reason of my great miserie Thou
say then the Gentiles which followed not righteousnesse haue attained vnto righteousnesse euen the righteousnes which is of faith Christ is receiued when euery seuerall person doth particularly apply vnto himselfe Christ with his merits by an inward perswasioÌ„ of the heart which commeth none other way but by the effectuall certificate by the holy Ghost concerning the mercy of God in Christ Iesus 1. Cor. 2.12 Wee haue receiued not the spirit of the world but the spirit which is of GOD that we might knowe the things that are giuen to vs of GOD. Ezech. 12.10 I will poure the spirit of grace vpon the house of Dauid and vpon the inhabitants of Ierusalem and they shall looke vnto me whome they haue wounded Rom. 8.16 His spirit beareth witnesse to our spirit that we are the sonnes of God Eph. 1.13 In whom also ye haue trust after that ye heard the word of truth euen the Gospell of your saluation wherein also after that ye beleeued ye were sealed with the holy spirit of promise 2. Cor. 1.22 In the worke of faith there are foure degrees or motions of the heart linked and vnited togither and are worthy the consideration of euery Christian. The first is knowledge of the Gospell by the illumination of gods spirit Esay 53.11 By his knowledge shall my seruant iustifie many Ioh. 7.3 This is life eternall that they knowe thee to be the onely very God and whome thou hast sent Iesus Christ. To this in such as are truely humbled is annexed a serious meditation of the promises in the Gospell stirred vp by the sensible feeling of their owne beggerie And after the forsaid knowledge in all such as are enlightened commeth a generall faith whereby they subscribe to the trueth of the Gospell Heb. 4.2 Vnto vs was the Gospell preached as also vnto them but the word that they heard profited not them because it was not mixed with faith in those that heard it 1. Tim. 1.19 Hauing faith and a good conscience which some haue put away and as concerning the faith haue made shipwracke 1. Tim. 2.4 Who will that all men should bee saued and come vnto the knowledge of the trueth This knowledge if it be more full and perfect is called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the full assuraÌ„ce of vnderstâ—Ì„ding Col. 2.2 That their hearts might be comforted and they knit togither in loue and in all riches of the full assurance of vnderstanding to knowe the mysterie of God euen the father and of Christ. Rom. 14.14 I knowe and am perswaded through the Lord Iesus that there is nothing vncleane of it selfe Luk. 1.1 For as much as many haue taken in hand to set forth the storie of those things whereof we are fully perswaded 1. Thes. 1.5 Our gospell was vnto you not in word onely but also in power and in the holy Ghost and in much assurance The second is hope of pardon whereby a sinner albeit he yet feeleth not that his sinnes are certainly pardoned yet he be beleeueth that they are pardonable Luk. 15.18 I will goe vnto him father and say Father I haue sinned against heâ—uen and against thee and am no more worthie to be called thy sonne make me as one of thy hired seruants The third is an hungring and thirsting after that grace which is offered to him in Christ Iesus as a man hungreth and thirsteth after meate and drinke Ioh. 6.35 and 7.37 Reu. 21.6 And he said vnto me It is done I am A and Ω the beginning and the ende I will giue to him that is a thirst of the well of the water of life freely Matth. 5.6 Blessed are they which hunger and thirst after righteousnes for they shall be satisfied The fourth is the approching to the throne of Grace that there flying from the terror of the Law he may take hold of Christ and finde fauour with God Heb. 4.16 Let vs therefore goe boldly to the throne of grace that we may receiue mercie and finde grace to helpe in time of neede This approching hath two parts The first is an humble confession of our sinnes before God particularly if they be knowne sinnes and generally if vnknowne this done the Lord forthwith remitteth all our sinnes Psalm 32.5 I thought I will confesse against my selfe my wickednesse vnto the Lord and thou forgauest the punishment of my sinne Selah 2. Sam. 12. 13. Dauid said to Nathan I haue sinned against the Lord wherefore Nathan said to Dauid The Lord hath taken away thy sinne thou shalt not die Luk. 15.19 The secoÌ„d is the crauing pardon of some sinnes with vnspeakable sighes and in perseuerance Luk. 15.21 Act. 8.22 Repent of this wickednesse and pray God that if it be possible the thought of thine heart may be forgiuen thee Rom. 8. 26. The spirit helpeth our infirmities for we knowe not what to pray as we ought but the spirit it selfe maketh request for vs with sighes which cannot be expressed Hos. 14.2,3 O Israel returne vnto the Lord thy God for thou hast fallen by thine iniquitie Take vnto you wordes and turne to the Lord and say to him take away al iniquitie and receiue vs gratiously The fift arising of the former is an especiall perswasion imprinted in the heart by the holy Ghost whereby euery faithful man doth particularly apply vnto himselfe those promises which are made in the Gospell Matth. 9.2 They brought vnto him a man sicke of the palsie and when Iesus saw their faith he saide vnto the sicke of the palsie Sonne be of good comfort thy sinnes are forgiuen thee Mat. 15.28 O woman great is thy faith bee it vnto thee as thou desirest Gal. 2.20 I liue yet not I nowe but Christ liueth in me and in that I nowe liue in the flesh I liue by the faith of the sonne of God who hath loued me and giuen himselfe for me This perswasioÌ„ is ought to be in euery one eueÌ„ before he haue any experieÌ„ce of Gods mercies Mat. 15.22 A womaÌ„ a Canaanite came out of the same coasts and cried saying vnto him Haue mercie on me O Lord the sonne of Dauid my daughter is miserably vexed with a deuill c. 23,24,25,26,27 Ioh. 20.29 Iesus said vnto him Thomas because thou hast seene me thou beleeuest blessed are they which haue not seene and haue beleeued Hebr. 11. 1. Faith is the ground of things hoped for and the euidence of things which are not seene In philosophy wee first see a thing true by experience and afterward giue our assent vnto it as in naturall philosophy I am perswaded that such a water is hot because when I put mine hand into it I perceiue by experience an hot qualitie But in the practise of faith it is quite contrarie For first we must consent to the word of God resisting all doubt and diffidence and afterward will an experience and feeling of comfort followe 2. Chron. 20.20 Put your trust in the Lord your God and ye shall be assured beleeue his
Christian mans effectuall calling The temptation is the enterprise of the diuell to blindfold mans minde and to harden his heart least the word of GOD should worke in him to saluation Matth. 13.4 And as he sowed some fell by the waie side and the fowles came and deuoured thē vp 5. And some fell vpon stonie ground where they had not much earth and anon they sprang vp because they had no depth of earth 6. And when the Sunne rose vp they wer parched and for lacke of rooting withered awaie 7. And some fell among thornes and the thornes sprung vp and choked them 19. Whensoeuer a man heareth the word of the kingdome and vnderstandeth it not the euill one commeth and catcheth away that which was sowne in his heart and this is he which hath receiued the seede by the way side A resistance in those that are called is wrought by the spirit of God that causeth men to lend their eares to heare and doth ingraffe the word in their hearts that the immortall seede of regeneration may spring in them Psal. 40.6 Ioh. 6.44 Act. 16.14 Iam. 1. 21. Wherefore lay apart all filthinesse and superfluitie of maliciousnesse and receiue with meeknes the word that is graffed in you which is able to saue your soules 1. Pet. 1.22 Seeing your soules are purified in obeying the truth through the spirit to loue brotherly without faining loue one another with a pure heart feruently 1. Ioh. 3.9 Whosoeuer is borne of god sinneth not for his seede remaineth in him neither can he sinne because he is borne of god A resistance in those that are to be called is when in a sincere heart they doe ioyne the word which they haue heard with faith Luk. 8.15 But that which fell in good ground are they which with an honest and good heart heare the word and keepe it and bring forth fruit with patience Heb. 4.2 Here are certaine preseruatiues to be noted I. Premeditation of the power and vse of the word Eccles. 4.17 Take heede to thy feete when thou entrest into the house of the Lord and be more neere to heare then to giue the sacrifice of fooles for they knowe not that they doe euill Chap. 5.1 Be not rash with thy mouth nor let thine heart be hastie to vtter a thing before god for God is in the heauen and thou art on the earth therefore let thy wordes be few II. Diligent attention of the minde Act. 16.14 III. An hungring desire of the heart Ioh. 7.37 Nowe in the last and great day of the feast Iesus stood and cried saying If any man thirst let him come to me and drinke IV. Integritie of life Psal. 26.6 V. The casting away of euil affectiōs Iam. 1.22 And be ye doers of the word and not hearers onely deceiuing your owne soules VI. The inward consent and agreement of the heart with the word preached Act. 2.37 VII An hiding of the word in the heart least we should sinne Psal. 119.11 I haue hid thy word in mine heart that I might not sinne against thee VIII A trēbling at the presence of God in the assemblie of the Church Esay 66.2 For all these things hath mine hand made and all these things haue been saith the Lord and to him will I looke euen to him that is poore and of a contrite spirit and trembleth at my words Act. 10.33 Then sent I for thee immediatly and thou hast well done to come nowe therefore are we all here present before God to heare all things that are commanded thee of God The fall is either a coldnesse in receiuing the word and a neglect thereof or else a falling into errours The remedie for this is subiection which must be made to the iudgement and censure of the brethren and ministers Reuelat. 3.15 I knowe thy works that thou art neither cold nor hote I would thou werest cold or hote Gal. 6.2.1 Tim. 1.20 Of whome is Hymeneus and Alexander whome I haue deliuered vnto Satan that they might learne not to blaspheme CHAP. 42. Of the second Assault THe second assault is concerning faith The temptation is an illusion which the diuell casteth into the hearts of godly men as when he saith Thou art not of the number of the elect thou art not iustified thou hast no faith thou must certenly be condemned for thy sinnes Mat. 4.3 Then came to him the tempter and said If thou be the Sonne of God command that these stones be made bread Helpes which the deuil abuseth for the strengthening of such illusions are these I. Aduersitie as dangers losses persecutions iealousie grieuous offences c. Psal. 73.12 Loe these are the wicked yet prosper they alway and increase in riches 13. Certainely I haue clensed mine heart in vaine washed mine hands in innocency Iob. 13.23 How many are mine iniquities sinnes shew me my rebelliō and my sinne 24. Wherefore hidest thou thy face and takest me for thine enemie 25. Wilt thou breake a leafe driuen to and fro and wilt thou pursue the drie stubble II. The remembrance of sins past Iob. 13.26 For thou writest bitter things against me and makest me to possesse the iniquities of my youth III. A feeling of death euen alreadie at hand The resistance is made by a true faith applying Christ with all his merits particularly after this manner I assuredly beleeue that I shall not be condemned but that I am elected and iustified in Christ and am out of all doubt that all my sinnes are pardoned Esai 53.11 Hee shall see the trauaile of his soule and shall be satisfied by his knowledge shall my righteous seruant iustifie many for he shal beare their iniquities Rom. 8.38 For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come 39. Nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. The preseruatiue is in temptation not to behold faith but the obiect of faith which is Christ. Philip. 3.12 Not as though I had alreadie attained vnto it either were already perfect but I follow if that I may comprehend that for whose sake also I am comprehended of Christ Iesus 13. One thing I doe I forget that which is behinde indeauour my selfe to that which is before 14. And follow hard toward the marke for the price of the high calling of God in Christ Iesus Ioh. 3.14 And as Moses lift vp the Serpent in the wildernes so must the sonne of man be lift vp that he that beleeueth in him c. The falling is doubtfulnes and distrust of our election and of Gods mercie Psal. 77.6 I called to remembrance my song in the night I communed with mine owne heart and my spirit searched diligently 7. Will the Lord absent himselfe for euer and will he shew no more fauour 8. Is his mercy cleane gone for euer doth his promise faile for euermore So Dauid
to beleeue in this one God is in effect thus much I. To knowe and acknowledge him as he hath reuealed himselfe in his worde II. To beleeue him to bee my God III. From mine heart to put all mine affiance in him To this purpose Christ saith This is eternall life to knowe thee the onely God and whome thou hast sent Iesus Christ. Nowe the knowledge here meant is not a bare or generall knowledge for that the deuils haue but a more speciall knowledge wherby I know God not onely to be God but also to be my God and thereupon doe put my confidence in him And thus much of the meaning of the first wordes I beleeue in God c. Nowe followe the duties which may bee gathered hence First of all if we are bound to beleeue in God then we are also bound to take notice of our naturall vnbeleefe whereby we distrust God to checke our selues for it and to striue against it Thus dealt the father of the child that had a dumme spirit Lord saith he I beleeue Lord helpe mine vnbeleefe And Dauid Why art thou cast downe my soule and wâ—y art thou so diâ—quieted in me wait on God And that which our Sauiour Christ saide once to Peter men should daiely speake to themselues O thou of littlâ— faith why hast thou doubted But some may say wherein standes our vnbeleefe Answere It standes in two thinges I. In distrusting the goodnesse of God that is in giuing too litle or no affiance to him or in putting affiance in the creature For the first few men will abide to be told of their distrust in God but indeede it is a common and riâ—e corruption and though they soothe themselues neuer so yet their vsuall dealings proclaime their vnbeleefe Goe through all places it shall be found that scarse one of a thousand in his dealings makes conscience of a lie a great part of men gets their wealth by fraud and oppression and all kinde of vniust and vnmercifull dealing What is the cause that they can doe so Alas alas if there be any faith it is pinned vp in some by-corner of the heart and vnbeleefe beares sway as the lord of the house Againe if a man had as much wealth as the world comes to he could finde in his heart to wish for an other and if he had two worlds he would be casting for the third if it might be compassed the reason hereof is because men haue not learned to make God their portion and to stay their affections on him which if they could doe a meane portion in temporall blessings would be enough Indeede these and such like persons will in no wise â—eelde that they doe distrust the Lord vnlesse at some time they be touched in conscience with a sense and feeling of their sinnes and be throughly humbled for the same but the truth is that distrust of Gods goodnesse is a generall and a mother-sinne the ground of all other sinnes and the very first and principall sinne in Adams fall And for the second part of vnbeleefe which is an affiance in the creatures read the whole booke of God and we shall finde it a common and vsuall sinne in all sorts of men some putting their trust in riches some in strength some in pleasures some placing their felicitie in one sinne some in an other When King Asa was sicke he put his whole trust in the Phisitians and not in the Lord. And in our daies the common practise is when crosses and calamities fall then there is trotting out to that wise man to this cunning woman to this sorcerer to that wizzard that is from God to the deuill and their counsell is receiued and practised without any bones making And this shewes the bitter roote of vnbeleefe and confidence in vaine creatures let men smoothe it ouer with goodly tearmes as long as they will In a word there is no man in the world be he called or not called if he looke narrowly vnto himselfe he shall finde his heart almost filled with manifold doubtings and distrustings whereby he shall feele himselfe euen carried away from beleeuing in God Therefore the dutie of euery man is that will truly say that hâ— beleeues in God to labour to see his owne vnbeleefe and the fruits thereof in his life As for such as say they haue no vnbeleefe nor feele none more pitifull is their case For so much the greater is their vnbeleefe Secondly considering that we professe our selues to beleeue in God we must euery one of vs learne to know God As Paul saith How can they beleeue in him of whome they haâ—e not heard and how can they heare without a preacher therefore none can beleeue in God but he must first of all heare and be taught by the ministerie of the word to know God aright Let this be remembred of young and old It is not the pattering ouer of the beleefe for a praier that will make a man a good beleeuer but God must be knowne of vs and acknowledged as he hath reuealed himselfe partly in his word and partly in his creatures Blinde ignorance and the right vse of the Apostles Creede will neuer stand togither Therefore it standes men in hande to labour and take paines to get knoweledge in religion that knowing God aright they may come steadfastly to beleeue in him and truely make confession of their faith Thirdly because wee beleeue in God therefore another dutie is to denie our selues vtterly and to become nothing in our selues Our Sauiour Christ requires of vs to become as little children if wee would beleeue The begger depends not on the releefe of others till hee finde nothing at home and till our hearts bee purged of selfe-loue and pride wee cannot depend on the fauour and goodnesse of God Therefore hee that would trust in God must first of all be abased and confounded in himselfe and in regard of himselfe be out of all hope of attaining to the least sparke of the grace of God Fourthly in that wee beleeue in God and therefore put our whole trust and assurance in him we are taught that euery man must committe his bodie his soule goods life yea all that he hath into the handes of God and to his custodie So Paul saith I am not ashamed of my sufferings for I knowe whome I haue beleeued and am perswaded that he is able to keepe that which I haue committed vnto him against that day A worthie saying for what is the thing which Paul committed vnto the Lord it was his owne soule and the eternall saluation thereof But what mooues him to trust God surely his perswasion whereby he knewe that God would keepe it And Peter saith Let them that suffer according to the will of God committe their soules to him in well doing as vnto a faithfull creatour Looke as one friende laieth downe a thing to be kept of another so must a man giue that he hath to the
to make all grace to abound towardes them Where also this dutie is taught vs that seeing God is omnipotent and therefore able to make vs abound therefore wee must giue cheerefully to our poore brethren which want Fourthly whereas there are many in euery place which haue liued long in their sinnes euen from their cradle some in wantonnes some in drunkennes some in swearing some in idlenesse and such like out of this place to all such there is a good lesson namely that euery one of them doe nowe become new men and repent of all their sinnes for all their life past For marke what Paul saith of the Iewes which are cutte off from Christ through vnbeleefe and haue so continued in hardnesse of heart and desperat malice against him almost 16. hundreth yeares If saith he they abide not still in vnbeleefe they may bee grafted into their oliue againe and his reason is this because God is able to graft them in againe Euen so though wee haue liued many yeares in sinne and sure it is a daungerous and fearefull case for a man to liue 20.30 or 40. yeares vnder the power of the diuell yet wee must knowe that if wee will nowe liue a newe life forsake all our sinnes and turne to God wee may be receiued to grace and be made a branch of the true oliue though we haue borne the fruits of the wilde oliue all our life long But some will obiect that they haue no hope of Gods fauour because they haue beene so grieuous sinners and continued in them so long Ans. But knowe it whosoeuer thou art God is able to graft thee in and if thou repent he will receiue thee to his loue and fauour This must be obserued of all but especially of such as are olde in yeares and yet remaine ignorant without knowledge they must turne to the Lord by repentance otherwise if they continue still profane and impenitent they must knowe this that their damnation comes post hast to meete them and they to it And thus much for the duties Nowe followe the consolations which Gods Church reape from this that God the father is omnipotent First the wonderfull power of God serueth to strengthen vs in praier vnto God for hee that will pray truely must onely pray for those things for which he hath warrant in Gods word all our prayers must bee made in faith and for a man to praie in faith it is hard therefore a speciall meanes to strengthen vs herein is the mightie power of God This was the ground and stay of the leper whom our Sauiour Christ clensed Lord saith he if thou wilt thou canst make me cleane And in the Lords praier when our Sauiour Christ hath taught vs to make sixe petitions in the end he giueth vs a reason or motiue to induce vs to stand vpon and to waite for the benefits before craued in these wordes Thine is the kingdome thine is the power c. Secondly hence wee learne this comfort that all the gates of hell shall neuer bee able to preuaile against the least member of Christ. I doe not say they shall neuer be able to assault or tempt them for that may be but they shal neuer ouercome them How will some say may we be resolued of this I aunswer By reason of faith for if a Christian man do beleeue that God the father and in Christ his father is almightie no enemie shall euer be able to preuaile against him So S. Iohn reasoneth Litle children ye are of God haue ouercome them that is all false teachers because greater is he that is in you that is Christ Iesus by his holy spirit who is God and therefore almightie then he that is in the world that is the spirit of satan therefore you neede not to feare So Dauid compareth himselfe to a silly sheepe and saith Though I should walke through the valley of the shadow of death that is as it were in the mouth of the lyon yet I will feare none euill why so because the Lord is with him thy rodde saith he and thy staffe comfort me Thus much for the benefits Now whereas it is said the first person is a Father as also Almightie ioyne these two togither and hence will arise singular benefits and instructions First whereas we are taught to confesse that the first person is a Father Almightie we and euery man must learne to haue experience in himselfe of the mightie power of this almightie father Why will some say that is nothing for the deuill and all the damned soules feele the power of the Almightie True indeede they feele the power of God namely as he is an almightie Iudge condemning them but they feele not the power of an almightie father this is the point whereof we must indeauour to haue experience in our selues Paul prayeth that the God of our Lord Iesus Christ the father of glorie would giue vnto the Ephesians the spirit of wisedome to see what is the exceeding greatnes of his power in them which beleeue according to the working of his mightie power which he wrought in Christ. Which place must be considered for here the Apostle would haue vs haue such a speciall manifestation of Gods power in our selues like to that which he did once shew forth in Christ. But how did Christ see and finde the power of God as he was manâ— Answer Diuers waies I. On the crosse he died the first death which is the separation of bodie and soule and he suffered the sorrowes of the second death For in his soule he bare the whole wrath of God and all the pangs of hell and after was buried and laide in the graue where death triumphed ouer him for the space of three daies Nowe in this extremitie God did shewe his power in that he raised Christ from death to life And looke as his power was manifested in Christ the head so must it be manifested in all his members for euery man hath his graue which is naturall sinne and corruption which we drawe from our first parents and looke as a man lies dead in the graue and can mooue neither hand nor foote so euery man by nature lyeth dead in sinne Now as God did shew his power in raising Christ from death so euery one must labour to haue this knowledge and experience in himselfe of the mightie power of God in raising him from the graue of sinne to newnesse of life For thus Paul makes a speciall request that he might know Christ and the vertue of his resurrection that is that he might feele in himselfe that power whereby Christ was raised from death to life to raise him also from the bondage of his sinnes to a newe life more and more Furthermore when Christ was vpon the crosse and all the gates of hell were open against him then did he vanquish Satan he bruised the serpents head and as Paul saith he spoyled principalities and powers
because faith is a subsisting of things which are not seene the ground of this hoped for and we must liue by faith and not by feeling Though feeling of Gods mercy be a good thing yet God doth not alwaies vouchsafe to giue it vnto his children and therefore in the extremitie of afflictions and temptations wee must alwaies trust and rely on god by faith in Christ as Christ himselfe doth when he is as it were plunged into the sea of the wrath of God Secondly here wee may see how God dealeth with his children for Christ in the sense and feeling of his humane nature was forsaken yet had he sure trust and confidence in God that caused him to say My God my God God will oftentimes cast his deere children into huge gulfes of woe and miserie where they shall see neither banke nor bottome nor any way to get out yet men in this case must not despaire but remember still that that which befell Christ the head doth also befall his members Though Christ him-selfe at his death did beare the wrath of God in such measure as that in the sense and feeling of his humane nature he was forsaken yet for all this he was the sonne of God and had the spirit of his father crying My God my God And therefore though we be wonderfully afflicted either in bodie or in minde so as we haue no sense or feeling of Gods mercy at all yet must we not despaire and thinke that we are cast-awaies but still labour to trust and rely on God in Christ and build vpon this that we are his children though wee feele nothing but his wrath vpon vs against mercy cleauing to his mercie This was Dauids practise In the day of trouble saith he I sought the Lord my sore ranne and ceased not in the night my soule refused comfort I did thinke vpon God and was troubled my soule was full of anguish and so he continueth on saying Will the Lord absent himselfe for euer and will he shewe no more fauour hath God forgotten to be mercifull but in the ende he recouereth himselfe out of this gulfe of temptation saying Yet I remember the yeres of the right hand of the most high I remember the workes of the Lord certenly I remember the wonders of olde Wherefore this practise of Christ in his passion must then be remembred of vs all when God shall humble vs either in bodie or soule or both The fourth thing which fell out when Christ was on the crosse was this after Christ knew that all things were performed and that the scriptures were fulfilled he said I thirst and then there standing a vessel full of vineger one ranne and filled a sponge therewith and put it about an hyssop stalke and put it to his mouth which when he had receiued he said It is finished The points here to be considered are foure The first that Christ thirsteth And we must knowe that this thirst was a part of his passion and indeede it was no small paine as we may see by this when Sisera was ouercome by Israel and had fled from his enemies to Iaels tent he called for a little water to drinke being more troubled with thirst then with the feare of death at the hand of his enemies And indeede thirst was as as grieuour to men in the East countrie as any torment else And hereupon SaÌ„pson was more grieued with thirst then with feare of many thousand Philistims Againe whereas Christ complaines that he thirsteth it was not for his own sake but for our offences and therefore answerably we must thirst after Christ and his benefits as the drie thirstie land where no water is doth after raine and as the hart brayeth after the riuers of water so must we say with Dauid My soule panteth after thee O Lord and the benefits of thy death The second that a sponge full of vineger tied vpon an hyssop stalke was reached to Christ vpon the crosse Now it may be demanded how this could bee considering the stalke of the hyssop is not past a foote long Ans. As the tree of mustard seed with the Iewes is farre greater and taller then with vs in so much that the birdes of lieauen build their neasts in it so it may bee that hyssop groweth much longer in those countries then with vs. Or as I take it rather the hyssop stalke was put vpon a reede and by that meanes the sponge was put vp to the mouth of Christ. The third point is that Christ drinketh the vineger offered but when Not before all things were finished that were to bee done on the crosse And by this he shewes his exceeding care for our saluation He laid aside al things that would turne to his own ease that he mightfully work our redemptioÌ„ sulfil the will of his father who sent him into the world for that end The like care â—ust euery one of vs haue to walke dutifully and as it were to goe with thoâ—ugh-stitch in our particular callings that God may be glorified by vs. WheÌ„ Abrahams seruant came to Bethuel to get a wife for Isaac meat was set before him but he said I will not eate before I haue said my message so likewise wee must first see Gods glorie procured in our affaires and then in the second place if commodity or praise redound to vs we must afterward take it The last point is that when Christ had drunke the vineger he said It is finished Which words may haue a double sense one that such things as were figured by the sacrifices of the old testament are accomplished the other that nowe vpon the crosse hee had finished his satisfaction to the iustice of his father for mans sinne And this of the twaine I rather think to be his meaning If it be said that the buriall and resurrection and ascention of Christ c. which are very necessarie to mans redemption were not yet begun the aunswere is that the workes of Christs priesthood which followe his death serue not to make any satisfaction to Gods iustice for sinne but onely to confirme or apply it after it is made and accomplished on the crosse And if this be so that Christ in his owne person accomplished the worke of redemption and made a full and perfect satisfaction for vs as these words import It is finished then humane satisfactions to gods iustice for sinne are altogither superfluous The fifth euent that fell out when Christ was vpon the crosse was that hee cried with a loud voice and said Father into thy handes I lay downe my spirit that is I commend my soule as being the most pretious thing which I haue in this world into thy custodie who art a most faithfull keeper thereof These wordes are taken by Christ out of the Psalmes for when Dauid was in danger of his life by reason of Saul and had no friend to trust he makes choise of God to be
his keeper and said Into thy handes O Lord do I commend my spirit Nowe our Sauiour Christ being in the like distresse both by reason of the Iewes who euery way sought his final destruction confusion especially because he felt the full wrath of God seazing vpon him doth make choice of Dauids words and apply them to himselfe in his distresse And by his example was are taught not onely to reade the generall history of the bible but also to obserue the things commanded and forbidden and to apply the same vnto our selues and to our particular estates and dealings whatsoeuer thus the prophet Dauid saith God! How can this be for no part of Scripture penned before the daies of Dauid saith thus of him True indeede but as I take it Dauids meaning is that he read the booke of the lawe and found generall precepts and commandements giuen to Kings and Princes that they should keepe all the ordinances and commandements of God which he beeing a King applyes particularly to his owne person and thereupon saith In the volume of the booke it is written of me c. And this dutie is well practised by the people of God at this day for the Psalmes of Dauid were penned according to the estate of the Church in his time and in these daies the Church of God doeth sing the same with the same spirit that Dauid did and doth apply their seueral estates and conditions Nowe in that Christ commends his soule into the handes of his father hee doth it to testifie that he died not by constraint but willingly and by his own practise he doth teach vs to do the like namly to giue vp our own soules into the hands of god because this dutie is of some difficultie we must obserue three motiues or preparatiues which may induce vs to the better doing of it The first is to consider that God the father of Christ is the creatour of our soules and therefore he is called the father of spirits And if he be a creatour of them then is he also a faithfull preseruer of them For sure it is that God will preserue his owne workemanship Who is or can be so carefull for the ornament preseruation of any worke as the craftes-master and shall not God be more carefull then man Wherefore S. Peter exhorteth vs to committe our soules vnto God as vnto a faithfull creatour The second motiue is this wee must looke to be resolued in our consciences that â—od the father of Christ is our father euery man for himselfe must labour to haue the assurance of the pardon of his owne sinnes and that the corruption of his soule bee washed away in the blood of Christ that he may say I am iustified sanctified and adopted by Christ. And when any man can say thus he shall be most desirous and willing to commit his soule into the handes of God This was the reason which mooued Christ to lay down his soule into the handes of God because he is his father The third motiue or preparatiue is a continuall experience obseruation of Gods loue and fauour towards vs in keeping and preseruing him as appeares by Dauids example Into thy hands saith he I commit my soule for thou hast redeemed me O thou God of trueth The time when we are specially to commend our soules into the hand of God is first of all the time of any affliction or danger This was the time wheÌ„ Dauid commended his soule into the hands of God in the Psalme before named We knowe that in any common danger or perill as the sacking of a citty or burning of an house if a man haue any pretious iewell therein he will first fetch that out and make choise of a faithfull friende to whose custodie he will commit the same euen so in coÌ„mon perils and daungers we must alwaies remember to commit our soules as a most pretious iewell into the handes of God who is a faithfull creatour Another more speciall and necessarie time of practising this dutie is the houre of death as here Christ doth and Steuen who when the Iewes stoned him to death called on God and said Lord Iesus receiue my spirit And as this dutie is very requisite and necessarie at all times so most especially in the houre of death becaâ—se the danger is great by reason that Satan will then chiefely assault vs and the guilt of sinne will especially then wound the conscience Lastly at al times we must commit our soules into Gods handes for though we be not alwaies in afflictioâ— yet we are alwaies in great danger and when a man lieth downe to rest he knoweth not whether he shall rise againe or no and when he ariseth he knoweth not whether hee shall lie downe againe Yea at this very houre we knowe not what will befall the next And great are the comforts which arise by the practise of this dutie When Dauid was in great danger of his life and his owne people would haue stoned him because their hearts were vexed for their sonnes and daughters which the Amalekites had taken it is said hee comforted himselfe in the Lord his God And the practise of Paul in this case is most excellent for the which cause saith he I suffer those things but I am not ashamed for I knowe whome I haue beleeued and I am perswaded that hee is able to keâ—pe that which I haue committed vnto him againâ—t that day This worthie seruant of God had committed his life and soule into Gods hand and therefore he saith In all my sufferings I am not ashamed where we see that if a man haue grace in his life-time to commit his soule into Gods hand it will make him bold euen at the point of death And this must be a motiue to cause euery man daily and hourely to lay downe his soule into the handes of God although by the course of nature he may liue twentie or fourtie yeares longer But howsoeuer this dutie be both necessarie and comfortable yet few there be that practise the same Men that haue children are very carefull and diligent to bring them vp vnder some mans tuition if they haue cattel sheep or oxen they prouide keepers to tend them but in the meane season for their owne soules they haue no care they may sinke or swimme or doe what they will This shewes the wonderfull blindnes or rather madnesse of men in the world that haue more care for their cattell then for their owne soules but as Christ hath taught vs by his example so let euery one of vs in the feare of God learne to commit our soules into the hand of God Againe in that Christ layes downe his owne soule and withall the soules of all the faithfull into the hands of the father we further learne three things The first that the soule of man doth not vanish away as the soules of beasts and other creatures there is gâ—eat difference
yet afterward for a time hee doth as it were hide the same in some corner of their hearts so as they haue no feeling thereof but thinke themselues to be void of all grace and this he doth for no other ende but to humble them and yet againe after all this the first grace is further renued and reuiued Thus dealt the Lord with Dauid and Salomon for whereas he was a pen-man of Scripture and therefore an holy man of God we may not thinke that he was wholly forsaken with Peter and in this place with Thomas And the experience of this shall euery seruant of God finde in himselfe The second appearance of Christ was to seuen of the disciples as they went on fishing in which hee giues three testimonies of his godhead and that by death his power was nothing diminished The first that when the disciples had fished all night and caught nothing afterward by his direction they catch fish in aboundance and that presently This teacheth vs that Christ is a soueraigne Lord ouer all creatures and hath the disposing of them in his owne handes and that if good successe followe not when men are painefull in their callings it is because God will prepare and make them fit for a further blessing Christ comes in the morning and giues his disciples a great draught of fish yet before this can be they must labour all night in vaine Ioseph must be made ruler ouer all Egypt but first he must be cast into a dungeon where he can see no sunn nor light to prepare him to that honour And Dauid must be King ouer Israel but the Lord will first prepare him hereunto by raising vp Saul to persecute him Therefore when God sâ—ndeth any hinderances vnto vs in our callings wee must not despaire nor bee discouraged for they are the meanes whereby God maketh vs fit to receiue greater blessings at his handes either in this life or in the life to come The second is that the net was vnbroke though it had in it great fishes to the number of an hundred fifty three The third that when the disciples came to land they sawe hotte coales and fish laid thereon and bread Nowe some may aske whence was this foode Answ. The same Lord that was able to prouide a Whale to swallowe vp Ionas and so to saue him and he that was able to prouide a fish for Peters angle with a peece of twentie pence in the mouth and to make a little bread and a fewe fishes to feede so many thousands in the wildernesse the same also doeth of himselfe prouide bread and fishes for his disciples This teacheth vs that not not onely the blessing but also the very hauing of meate drinke apparell is from Christ and hereupon all states of men euen the kings of the earth are taught to pray that God would giue them their daily bread Againe when we sit downe to eate and drinke this must put vs in minde that wee are the guests of Christ himselfe our foode which we haue comes of his meere gift and hee it is that entertaines vs if wee could see it And for this cause wee must soberly and with great reuerence in feare and trembling vse all gods creatures as in his presence And when we eate and drinke wee must alwaies looke that all our speech be such as may beseeme the guests of our Lord and Sauiour Iesus Christ. Vsually the practise of men is farre otherwise for in feasting many take libertie to surfet to be drunke to sweare to blasâ—heme but if we serue the Lord let vs remember whose guests we are and who is our entertainer and so behaue our selues as being in his presence that all our actions and words may tend to his glorie The third appearance was to Iames as S. Paul recordeth although the same be not mentioned in any of the Euangelists The fourth was to all his disciples in a mountaine whither he had appointed them to come The fift last appearance was in the mount of Oliues when he ascended into heauen Of these three last appearances because the holy Ghost hath only mentioned them I omitte to speake and with the repeating of them I let them passe Thus much of the appearances of Christ after his resurrection the witnesses thereof are of three sorts I. angels II. women that came to the graue to embaulme him III. Christs owne disciples who did publish and preach the same according as they had seene and heard of our Sauiour Christ and of these likewise I omit to speake because there is not any speciall thing mentioned of them by the Euangelists Nowe follow the vses which are twofold some respect Christ and some respect our selues Vses which concerne Christ are three I. whereas Christ Iesus beeing starke dead rose againe to life by his owne power it serueth to prooue vnto vs that he was the sonne of God Thus Paul speaking of Christ saith that hee was deâ—lared mightily to bee the sonne of God touching the spirit of sanctification by the resurrection from the dead And by the mouth of Dauid God said Thou art my sonne this day I haue begot thee Which place must bee vnderstood not so much of the eternal generation of Christ before al worlds as of the manifestation thereof in time after this manner This day that is at the time of thine incarnâ—tion but especially at the daie of thy resurrection haue I begotten thee that is I haue made manifest that thou art my sonne so is this place expouÌ„ded by S. Paul in the Acts. SecoÌ„dly Christs rising froÌ„ death by his own poâ—er prooues vnto vs euidently that he is Lord ouer al things that are this vse S. Paul makes hereof for saith he Christ therefore died that he might be Lord both of the dead of the quick And indeed whereas he rose againe on this mâ—ner he did herebâ— shew himselfe most plainly to be a mighty prince ouer the graueâ— death hel condemnation one that had alâ— sufficient power to ouercome them Thirdly it prooues vnto vs that he was a perfit priest and that his death passion was a perfect satisfaction to the iustice of god for the â—innes of mankind For whereas Christ died he died for our sinnes now if he had not fully satisfied for them all though there had remained but one sinne for which he had made no satisfaction he had not risen againe but death which came into the world by sinne and is strengthened by it would haue held him in bondage and therefore whereas he rose againe it is more then manifest that he hath made so full a satisfaction that the merit therof doth and shall counteruaile the iustice of God for all our offences To this purpose Paul saith If Christ be not risen againe your faith is vaine and you are yet in your sinnes that is Christ had not satisfied for your sinnes or at least you could not
God but without that is forth of the Church are dogs enâ—hanters whoremongers adulterers c. And the Arke out of which all perished figured the Church out of which al are condemned And for this cause Saint Luke saith that the Lord added to the Church from day to day such as should be saued And the reason hereof is plaine for without Christ there is no saluation but out of the militant church there is no Christ nor faith in Christ and therefore no saluation Againe forth of the militant church there are no meanes of saluation no preaching of the word no inuocation of Gods name no Sacraments and therefore no saluation For this cause euery man must be admonished euermore to ioyne himselfe to some particular church beeing a sound member of the Catholike church The third rule is that the church which here we beleeue is onely one As Christ himselfe speaketh My doue is alone and my vndefiled is the onely daughter of her mother And as there is onely one God and one Redeemer one faith one baptisme and one way of saluation by Christ onely so there is but one church alone The Catholike church hath two parts the church Triumphant in heauen and the church Militant on earth The Triumphant church may thus be described It is a companie of the spirits of iust men triumphing ouer the flesh the deuill and the world praising God First I say it is a companie of the spirits of men as the holy Ghost expressely tearmeth it because the soules onely of the godly departed as of Abraham Isaac Iacob Dauid c. are as yet ascended into heauen and not their bodies Furthermore the properties of this companie are two The first is to make triumph ouer their spirituall enemies the flesh the deuill the world for the righteous man so long as he liues in this world is in continuall combate without truce with al the enemies of his saluation and by constant faith obtaining victorie in the ende of his life he is translated in glorious and triumphant maner into the kingdome of glorie This was signified to Iohn in a vision in which he saw an innumerable companie of all sorts of nations kinreds people and tongues stand before the Lambe clothed in long white robes with palmes in their handes in token that they had beene warriours but now by Christ haue gotten the victorie and are made conquerours Their second propertie is to praise and magnifie the name of God as it followeth in the former place saying Amen praise and glorie and wisdome and thankes honour power and might be vnto our God for euermore Hence it may be demanded whether Angels be of this Triumphant church or no Ans. The blessed Angels be in heauen in the presence of God the Father the Sonne and the holy Ghost but they are not of the mysticall bodie of Christ because they are not vnder him as he is their redeemer considering they can not be redeemed which neuer fell and it can not be prooued that they now stand by the vertue of Christs redemption but they are vnder him as he is their Lord and King and by the power of Christ as he is God and their God are they confirmed And therfore as I take it we can not say that Angels are members of the mysticall bodie of Christ or of the triumphaÌ„t church though indeed they be of the coÌ„pany of the blessed The church Militant may be thus described It is the companie of the elect or faithfull liuing vnder the crosse desiring to be remooued and to be with Christ. I say not that the Militant church is the whole bodie of the elect but onely that part thereof which liueth vpon earth and the infallible marke thereof is that faith in Christ which is taught and deliuered in the writings of the Prophets and Apostles and this faith againe may be discerned by two markes The first is that the members of this companie liue vnder the crosse and profit by it in all spirituall grace And therefore it is said that we must through many afflictions enter into the kingdome of heauen And our Sauiour Christ saith If any man will come after me let him denie himselfe and take vp his crosse euery day and follow me The second marke is a desire to depart hence and to be with Christ as Paul saith We loue rather to be remooued out of this bodie and to be with Christ. And againe I desire to be loosed and to be with Christ which is best of all Where yet we must remember that the members of Christ doe not desire death simply and absolutely but in two respects I. that they might leaue off to sinne and by sinning leaue to displease God II. That they might come to enioy happines in heauen and to be with Christ. Touching the generall estate of the Militant church two questions are to be considered The first how farre forth God is present with it assisting it by his grace Ans. God giues his spirit vnto it in such a measure that although the gates of hell can not preuaile against it yet neuerthelesse it remaines still subiect to errour both in doctrine and manners For that which is true in euery member of the church is also true in the whole but euery member of the Militant church is subiect to errour both in doctrine and manners because men in this life are but in part enlightened and sanctified and therefore still remaine subiect to blindnesse of minde and ignorance and to the rebellion of their wills and affections whereby it comes to passe that they may easily faile either in iudgement or in practise Againe that which may befall one or two particular churches may likewise befall all the particular churches vpon earth all beeing in one and the same condition but this may befall one or two particular churches to faile either in doctrine or manners The church of Ephesus failed in leauing her first loue whereupon Christ threatneth to remooue from her the candlesticke And the church of Galatia was remooued to an other Gospell from him that had called them in the grace of Christ now why may not the same things befall twentie yea an hundred churches which befell these twaine Lastly experience sheweth this to be true in that generall Councels haue erred The Councell of Nice beeing to reforme sundrie behauiours among the Bishops and Elders would with common consent haue forbidden marriage vnto them thinking it profitable to be so vnlesse Paphnutius had better informed them out of the Scriptures In the third Councell at Carthage certaine bookes Apocrypha as the booke of Syrach Tobie and the Macchabees are numbred in the Canon and yet were excluded by the Councell of Laodicea And the saying of a Diuine is receiued that former Councels are to be reformed and amended by the latter But Papists maintaining that the Church can not erre alleadge the promise of Christ Howbeit
benefits which God bestoweth on it which are in number foure The first is expressed in these words The communion of Saints Where communion signifieth that fellowship or societie that one hath with an other and by Saints we vnderstand not dead men inrolled in the Popes calender but all that are sanctified by the blood of Christ whether they be liuing or dead as Paul saith Vnto the Church of God which is at Corinthus to them that are sanctified in Iesus Christ Saints by calling And God is the God of peace in all the Churches of the Saints Now if we adde the clause I beleeue vnto these words the meaning is this I confesse and acknowledge that there is a spiritual fellowship societie among all the mēbers of Christ beeing the faithfull seruants and children of God and withall I beleeue that I am partaker of the same with the rest This communion hath two parts fellowshippe of the members with the head and of the members with themselues The communion of the members with their head is not outward but altogether spirituall in the conscience and for the opening of it we must consider what the Church receiueth of Christ and what he receiues of it The Church receiues of Christ foure most worthy benefits The first that Christ our Mediatour God and man hath truely giuen himselfe vnto vs and is become our lot and portion and withall God the father and the holy spirit in him as Dauid saith Iehoua is the portion of mine inheritance and of my cup thou shalt maintaine my lot the lines are fallen vnto me in pleasant places yea I haue a faire heritage And My flesh faileth and my heart also but God is the strength of my heart and my portion for euer The second is the Right of adoption whereby all the faithfull whether in heauen or earth are actually made the children of God The benefit is wonderfull howsoeuer carnall men esteeme not of it If a mā should either by election or birth or any waie else be made the sonne and heire of an earthly prince he would thinke himselfe highly aduanced how highly then are they extolled which are made the sonnes of God himselfe The third benefit is a title and right to the righteousnes of Christ in his sufferings and his fulfilling of the lawe The excellencie of it is vnspeakable because it serues to award the greatest temptations of the deuill When the deuill replieth thus thou art a transgressour of the lawe of God therefore thou shalt be damned by means of that communion which wee haue with Christ wee answere againe that Christ suffered the curse of the lawe to free vs from due and deserued damnation and when he further replies that seeing we neuer fulfilled the lawe we can not therefore enter into heauen we answer againe that Christs obedience is a fulfilling of the law for vs and his whole righteousnesse is ours to make vs stand righteous before God The fourth benefit is a right to the kingdome of heauen as Christ comforting his disciples saith Feare not little flocke it is your fathers pleasure to giue you a kingdome and hence it is sundrie times called the inheritance and the lot of the Saints Furthermore for the conueiance of these benefits vnto vs God hath ordained the preaching of the word and the administration of the Sacraments specially the Lords supper and hath commanded the solemne and ordinarie vse of them in the Church And hereupon the Lordes supper is called the Communion The cuppe of blessing saith Paul which wee blesse is it not the communion of the blood of Christ and the bread which we breake is it not the communion of the bodie of Christ that is a signe and seale of the communion Againe the things which Christ receiueth of vs are two our sinnes with the punishment thereof made his by application or imputation and our afflictions with all the miseries of this life which he accounts his owne and therefore doth as it were put vnder his shoulders to beare the burden of them And this communion betweene Christ and vs is expressed in the scriptures by that blessed and heauenly bargaine in which there is mutuall exchange betweene Christ and vs he imparts vnto vs milke and wine without siluer or money to refresh vs and gold tried by the fire that we may become rich and white raiment that we may be cloathed and eye-salue to annoint our eies that wee may see and we for our parts returne vnto him nothing but blindenes and nakednes and pouertie and the loathsome burden of our filthy sinnes The second part of the communion is that which the Saints haue one with an other And it is either of the liuing with the liuing or of the liuing with the dead Nowe the communion of the liuing standes in three things I. the like affection II. in the gifts of the spirit III. in the vse of temporall riches For the first communion in affection is whereby all the seruants of God are like affected to God to Christ to their owne sinnes and each to other They are all of one nature and heart alike disposed though they bee not acquainted nor haue any externall fellowship in the flesh As in a familie children are for the most part one like another brought vp alike euen so it is in Gods familie which is his Church the members thereof are all alike in heart and affection and the reason is because they haue one spirit to guide them all and therefore Saint Peter saith The multitude of them that beleeued were of one heart and of one soule neither any of them said that any thing of that which he possessed was his own but they had al things cōmon And the Prophet Esay foretelling the vnity which should be in the kingdome of Christ saith The woolfe shall dwell with the lamb and the leopard shall lie with the kidde and the calfe and the lyon aud the fat beast togither and a little childe shall leade them The cowe and the beare shall feede and their young ones shall lie togither and the lyon shall eate strawe like the bullocke The sucking child shall plaie vpon the hole of the aspe and the weaned child shall put his hand into the cockatrice hole By these beasts are signified men that be of a wicked and brutish nature which when they shall be brought into the kingdom of Christ shall lay aside the same and become louing gentle curteous and all of one minde And S. Peter requires of the Church the practise of brothely loue and that is to carrie a tender affection to men not becanse they are of the same flesh but because they are ioyned in the bond of one spirit with vs. Furthermore by reason of this that all the children of God are of one heart there follows another dutie of this communion whereby they beare one the burdens of another and when one member is grieued
the Church he hath part in all the praiers of the Saints through the world of the blessings of god that come thereby The third part of this communion is in temporall things as goods and riches whereby I meane no anabaptisticall communion but that which was vsed in the primitiue Church when they had all things common in respect of vse and some solde their goods and possessions and parted them to all men as euery one had neede And by their example wee are taught to be content to imploy those goods which God hath bestowed on vs for the good of our fellowe members within the compasse of our callings and to our abilitie and beyond our abilitie if neede require Paul saith Doe good to all but specially to them which are of the houshold of faith The communion of the liuing with the dead stands in two things the one is that the Saints departed in the Church Triumphant doe in generall pray for the Church militant vpon earth desiring the finall deliuerance of all their fellowe members from all their miseries And therefore in the Apocalyps they crie on this manner Howe long Lord holy and true doest not thou iudge and auenge our blood on them that dwell on the earth I say in generall because they praie not for the particular conditions and persons of men vpon earth considering they neither knowe nor see nor heare vs neither can they tell what things are done vpon earth The second is that the godly on earth do in heart and affection conuerse with them in heauen desiring continually to be dissolued and to be with Christ. Nowe whereas the Papists do further inlarge this communion auouching that the Saints in heauen make intercession to Christ for vs and impart their merits vnto vs and that we againe for that cause are to inuocate them and to doe vnto them religious worship we dissent from theÌ„ beeing resolued that these things are but inuentions of mans braine wanting warrant of the word Lastly to conclude a question may be demanded how any one of vs may particularly know and be assured in our selues that we haue part in this communion of Saints Ans. Saint Iohn opens this point to the full when he saith If we say that we haue fellowship with him and yet walke in darknes we lie but if we walke in the light as he is light then we haue fellowship one with another and the blood of Christ purgeth vs from all our sinnes In which wordes he makes knowledge of Gods will ioyned with obedience to be an infallible marke of one that is in the communion as on the contrarie ignorance of Gods will or disobedience or both to be tokens of one that hath neither fellowshippe with Christ or with the true members of Christ. And therefore to ende this point if we would haue fellowship with Christ let vs learne to know what sinne is and to â—he from the same as from the bane of our soules and to make conscience of euery euill way The duties to be learned by the communion of the Saints are manifold And first of all if we doe beleeue the fellowship which all the faithfull haue with Christ and with themselues and be resolued that we haue part therein then must we separate and withdraw our selues from all vngodly and vnlawfull societies of men in the world whatsoeuer they be Vnlawfull societies are manifold but I will onely touch one which euery where annoyeth religion and hindreth greatly this communion of Saints and that is when men ioyne themselues in companie to passe away the time in drinking gaming c. Behold a large fellowship which beareth sway in all places there is almost no towne but there is at the least one knot of such companions and he that will not be combined with such loose mates he is thought to be a man of no good nature he is foisted forth of euery companie he is no bodie and if a man will yeelde to runne riot with them in the mispending of his time and goods he is thought to be the best fellow in the world But what is done in this societie and how doe these cup-companions spend their time surely the greatest part of day and night is vsually spent in swearing gaming drinking surfetting reuelling and railing on the ministers of the word and such as professe religion to omit the enormities which they procure to themselues hereby and this behauiour spreads it selfe like a canker ouer euery place it defiles both towne and countrey But we that looke for comfort by the communion of Saints must not cast in our lot with such a wicked generation but separate our selues from them For vndoubtedly their societie is not of God but of the deuill and they that are of this societie can not be of the holy communion of Saints and surely except the Magistrate by the sword or the Church by the power of the keyes doe pull downe such fellowship the holy societie of Gods Church and people must decay Excommunication is a censure ordained of God for this end to banish them from this heauenly communion of the members of Christ that liue inordinately and haue communion with men in the works of darknesse Secondly by this we are taught that men professing the same religion must be linked in â—ocietie and conuerse togither in Christian loue meeknes gentlenesse and patience as Saint Paul taught the Philippians If there be any fellowship of the spirit if there be any compassion and mercie fulfill my ioy that we may be like minded hauing the same loue beeing of one accord and of like iudgement And againe Keepe saith he the vnitie of the spirit in the bond of peace Why marke how his reason is fetched from this communion Because there is one bodie one spirit euen as you are called into the hope of your vocation one Lord one â—aith one hope one baptisme one God and father of all which is aboue all and in all And no doubt the same reason made Dauid say All my delight is in the Saints which be vpon earth Thirdly euery Christian man that acknowledgeth this communion must carrie about with him a fellow-feeling that is an heart touched with compassion in regard of all the miseries that befall either the whole Church or any member thereof as Christ our head teacheth vs by his owne example when he called to Saul and said Saul Saul why persecutest thou me giuing him to vnderstand that he is touched with the abuses done to his Church as if they had directly beene done to his owne person The Prophet Amos reprooueth the people because they dranke wine in bowles and annointed themselues with the chiefe oyntments but why was it not lawfull for them to doe so yes but the cause for which they are reprooued followeth No man saith he is sorie for the affliction of Ioseph In the middest of their delights and pleasures they had no regard or compassion
to passe Ans. As God determines what things shall come to passe so hee doeth with all determine the meanes whereby the same things are effected Before all worlds God decreed that men should liue vpon earth and he decreed likewise that meate drinke and cloathing should be vsed that life might be preserued Now prayer is one of the most excellent meanes whereby sundry things are brought to passe therefore Gods eternall counsell touching things to come doth not exclude praier and like meanes but rather include and implie the same The second question is what kind of actioÌ„ praier is Ans. It is no lip-labour it is the putting vp of a suite vnto God and this action is peculiar to the very heart of a man Rom. 8.26 The spirit makes request for vs. But how with grones in the heart Exod. â—4 15 The Lord saith to Moses Why criest thou yet there is no mention made that Moses spake any word at all the Lord no doubt accepted the inward mourning and desire of his heart for a crie Psal. 38.10 and 11.4 The third question is what is the forme or rule according to which wee are to pray Ans. It is the reuealed will and word of God A man in humbling his soule before God is not to pray as his affections carrie him and for what he list but all is to be done according to the expresse word So as those things which God hath commanded vs to aske we are to aske those things which he hath not commanded vs to aske we are in no wise to pray for 1. Iohn 5.14 This is the assurance which we haue of him that if wee aske any thing according to his will he heareth vs. This then is a speciall clause to be marked that men must pray in knowledge not in ignorance Here weigh the case of poore ignorant people they talke much of praying for themselues and others they imagine that they pray very deuoutly to God but alas they doe nothing lesse because they know not what to aske according to gods will They therfore must learn Gods word and pray according to the same els it will prooue in the end that all their praying was nothing but as mocking and flat dishonouring of God The fourth question is with what affection a man must praie Ans. Praier must proceede from a broken and contrite heart This is the sacrifice which God accepteth Psal. 51. 17. When Ahab abased himselfe though hee did â—â— in hypocrisie yet God had some respect vnto it 1. King 21.29 saith the Lord to Eliah seest thou how Ahab is huÌ„bled before me This contrition of heart stands in two things The first of them is a liuely feeling of our owne sinne miserie and wretched estate how that we are compassed about with innumerable enemies euen with the deuill and his angels and within abound euen with huge seas of wants and rebellious corruptions whereby we most grieuously displease God and are vile in our owne eyes Beeing therefore thus beset on euery side we are to be touched with the sense of this our great miserie And he that will pray aright must put on the person and the very affection of a poore wretched begger and certenly not beeing grieued with the rufull condition in which we are in our selues it is not possible for vs to pray effectually Psal. 130.1 Out of the deepest called vpon thee O Lord that is when I was in my greatest miserie and as it were not farre from the gulfes of hell then I cried to God Esay 26.16 Lord in trouble haue they visited thee they powred out a prayer when thy chastening was vpon them 1. Sam. 1.15 I am a woman saith Anna of an hard spirit that is a trouble soule and haue powred my soule before the Lord. Hence it appeareth that the ordinarie praiers of most men grieuously displease God seeing they are made for fashion onely without any sense and feeling of their miseries commonly men come with the Pharise in ostentation of their integritie and they take great paines with their lippes but their hearts wander from the Lord. The second thing required in a contrite heart is a longing desire and hungring after Gods graces and benefits whereof we stand in neede It is not sufficient for a man to buckle as it were and to goe crooked vnder his sinnes and miseries but also he must haue a desire to be eased of them and to be enriched with graces needfull Thus Hezekias the King and the Prophet Isaiah the sonne of Amos prayed against Senacharib and cried vnto heauen 2. Chr. 32.10 Where we may see what a marueilous desire they had to obtaine their request So also Rom. 8.16 The spirit maketh request with grones so great that they can not be vttered as they are felt Dauid Psal. â—43 6 saith that he desireth after the Lord as the thirstie land Now we know that the ground parched with heate opens it selfe in riâ—ts and cranies and gapes towards heauen as though it would deuoure the clouds for want of moysture and thus must the heart be disposed to Gods grace till it obtaine it The people of Israel beeing in grieuous aâ—fliction how doe they pray They powre out their soules like water before the face of the Lord. Lament 2. 1â— The fift question is in whose name prayer must be made Ans. It must not be made in the name of any creature but onely in the name and mediation of Christ. Ioh. 14.14 If yee aske any thing in my name I will doe it A man is not to present his prayers to God in any worthines of his owne merits For what is he to make the best of himselfe what can he make of himselfe by nature he is no better then the very firebrand of hell and of all Gods creatures on earth the most outragious rebell to God and therefore can not be heard for his owne sake As for Saints they can be no mediatours seeing euen they themselues in heauen are accepted of God not for themselues but onely for the blessed merits of Christ. If any man sinne saith Saint Iohn 1. epist. chap. 2.1 we hâ—â—e an aduocate with the father Iesus Christ. But howe prooues he this It followes then And he is the reconciliation for our sinnes His reason stands thus hee which must be an advocate must first of al be a reconciliation for vs no saints can be a reconciliation for vs therefore no Saints can be aduocates Therefore in this place is manifest an other fault of ignorant people They crie often Lord helpe me Lord haue mercie vpon me But in whose name pray they poore soules like blind bayards they rush vpon the Lord they knowe no mediatour in whose name they should present their praiers to him Litle do they consider with themselues that God is as well a most terrible Iudge as a mercifull father The sixt question is Whether faith be requisite to praier or not Ans. Prayer is to be made with faith whereby a man must
with the oyntment of the Spirit which is the true eye salue and doe plainly behold the sonne of righteousnes they enioy his presence they effectually feele his comfortable heate to quicken and reuiue them XX. From this sense and tast of Gods grace proceed many fruits as first generally he may doe outwardly all things which true Christians doe and he may lead such a life here in this world that although he cannot attaine to saluation yet his paines in hell shal be lesse which appeareth in that our Sauiour Christ saith it shall be easier for Tyrus and Sydon for Sodom and Gomorâ—ha then for Capernaum and other cities vnto which he came in the day of iudgment XXI Also the reprobate may haue a loue of God but this loue can be no sincere loue for it is only because God bestoweth benefits and prosperitie vpon him as appeareth in Saul who loued God for his aduancement to the kingdome here is a difference betweene the Elect and reprobate the Elect loue God as children their fathers but reprobates as hirelings their masters whom they affect not so much for themselues as for their wages XXII Also a reprobate hath often a reioycing in doing those things which appertaine to the seruice of God as preaching and praier Herod heard Iohn Baptist preach gladly and the second kind of naughtie ground receiueth the word preached with ioy XXIII A Reprobate often desireth them whom he thinketh to be the children of God to pray for him As Pharao desired Aaron and Moses to pray to God for him So did Simon Magus desire Peter to pray that none of the things which he had spoken against him should come to passe But yet they cannot pray themselues because they want the spirit of Christ. XXIIII He may shew liking to Gods Ministers he may reuerence them and feare to displease them Thus did Simon Magus who at Philips preaching beleeued wondred at his miracles kept companie with him And Herod is said to feare Iohn knowing that he was a iust man and holy also he gaue reuerence to him Antonius the Emperour called Pius though he was no Christian yet in a generall parliament held at Ephesus he made an act in the behalf of Christians that if any man should trouble or accuse a Christian for beeing a Christian the partie accused should goe free though he were found to be a Christian and the accuser should be punished And Plinius secundus gouernour of Spaine vnder Trajanus the Emperour when he saw an innumerable companie of Christians to be executed being mooued with compassion he wrote in their behalfe beeing no Christian vnto Trajanus to spare them that could be charged with no crime and his letter is yet extant XXV He may be zealous in the religion which he professeth and fall from that profession as the Galatians did who after that they had receiued Paul as an Angel and would haue plucked out their eyes to haue done him good yet they fell from the doctrine which he had taught them to iustification by the works of the Law which flat ouerthroweth iustification by faith alone The same appeareth in Iehu who was very zealous for Gods cause for the defacing of idolatrie and thereupon God blessed him in his children yet neuerthelesse he was a wicked man and followed the vile sinnes of Ieroboam his father XXVI After that he hath sinned he doth in many things in which he is faultie amend and reforme his life and doth professe great holines outwardly Herod he did many things which Iohn Baptist in preaching mooued him vnto Saul when he was to be chosen king professed great humilitie They may represse their vices and corruptions and so moderate themselues that they breake not out as did Haman of whome it is written that when he was full of indignation against Mordecai yet he refraine himself And herein the Elect and the Reprobate differ for the elect are somewhat reformed in euery one of their sinnes But the reprobate though he be amend in many faults yet someone fault or other he cannot abide to haue it reformed and by that in a vile manner the deuill wholly possesseth him As Herod who did many things yet would not leaue his brothers wife And no doubt in Iudas most of his sinnes in appearance were mortified and yet by couetousnesse the deuill possessed him and held him fast chained in bondage vnder him For one sinne is sufficient to him that by it he may bring a man to damnation Secondly in infidels liuing honestly the spirit of God bridleth the force of sinne the corrupt nature that it breake not out as it doth in many other But in Christians that are indeed godly the same spirit not only represseth the corruptioÌ„ of nature outwardly but also mortifieth it within at the root regenerateth the whole maÌ„ into a new creature Thus then neither the faithfull nor infidels doe effect any thing that is laudable but by the spirit of god the faithful by the spirit of regeneration infidels by the same spirit only suppressing the outward act of sinne XXVII Beside this he may haue the gift of working miracles of casting forth deuils of healing and such like and this power of doing strange miracles shall be vsed as an excuse of some of the reprobates in the day of iudgement XXVIII Oftentimes vnto him is giuen the gifts of the holy Ghost to discharge the most waightie calling that can be in any common wealth And this is meant when God is said to giue Saul an other heart that is such vertues as were meet for a King XXIX A reprobate may haue the word of God much in his mouth and also may be a preacher of the word for so prophecying in Christs name shal be vsed as an excuse of reprobates and we know that among the twelue Apostles Iudas was a reprobate And this may be wel perceiued in the resemblance of tasting which the author to the Hebrewes vseth We know that cookes commonly which are occupied in preparing of bankets haue as much feeling and seeing of the meat as any other and yet there is none that eateth lesse of it then they for their stomackes are cloyed with the smell and taste of it so in like maner it may come to passe that the minister which dresseth prouideth the spiritual foode may eate the least of it himselfe and so labouring to saue others he may be a reprobate And it is thought that some of them which built the Arke were not saued in the Arke but perished in the floud XXX When as a reprobate professeth thus much of the Gospell though in deed he be a goat yet he is taken for one of Gods sheepe he is kept in the same pastures and is folded in the same fold with them He is counted a Christian of the children of God and so he taketh himself to be
hath a disease or sore in his bodie before he can be cured of it he must see it feele paine of it and bee in a feare least it bring him into danger of death after this he shall see himselfe to stande in neede of phisicke and he longeth till he be with the phisitian when hee is once come to him he desireth him of all loues to helpe him and to shewe the best skill he can he will not spare for any cost then hee yeeldes himselfe into the Phisitians handes perswading himselfe that by Gods blessing he both can and wil help him after this he comes to his former health againe On the same manner euery man is wounded with the deadly wounde of sinne at the very heart and he that would be saued and escape damnation must see his sinne be sorrowfull for it and vtterly despaire of his own strength to attaine saluation thereby furthermore he must see himselfe to stand in neede of Christ the good Phisitian of his soule and long after him and crie vnto him with deepe sighes and groanes for mercie after this Christ Iesus will temper him a plaister of his owne heart blood which beeing applied he shall finde himselfe reuiued and shall come to a liuely assurance of the forgiuenesse of all his sinnes So it was in Dauid when he repented of his adulterie and murther First God made him see his sinnes for he saith I knowe mine iniquities and my sinnes are euer before me Secondly he felt Gods anger for his sinnes make me saith he to heare ioy and gladnesse that the bones which thou hast broken may reioice Thirdly he vtterly despaired of his owne strength in that he said stablish me with thy free spirit signifying thereby vnlesse the Lord would stay him with his glorious power he should runne headlong to his owne confusion Fourthly he comes to see himselfe stand in great neede of Gods fauour one mercy wil not content him he praieth for the whole innumerable multitude of his mercies to be bestowed on him to doe away his iniquities Fiftly his desire and his prayer for the forgiuenesse of his sinne are set downe in the whole Psalme And in his prayer he gathereth some comfort and assurance of Gods mercie towards himselfe in that he saith The sacrifices of God are a contrite spirit a contrite and a broken heart O God thou wilt not despise Againe the like appeareth in Dauid Psal. 32.3 When I held my tongue my bones consumed in my roring all the day 4. For thy hand was heauie vpon me day and night my moisture was turned into the drought of sommer Sela. 5. I confessed my sinnes vnto thee neither hid I mine iniquities I said I will confesse against my selfe my wickednes vnto the Lord and thou forgauest the iniquitie of my sinne To this purpose is the example of R. Glouer Martyr who being somwhat troubled at his entrance into prison testifieth thus of himselfe So saith he I remained without any further conference of any man by the space of eight daies and till the bishops comming in which time I gaue my selfe continually to prayer and meditation of the mercifull promises of God made to all without exception of persons that call vpon the name of his deare sonne Iesus Christ. I found in my selfe daiely amendment of health of bodie increase of peace of conscience and many consolations from God by the helpe of his spirit and sometimes as it were a tast and glimmering of the life to come all for his onely sonne Iesus Christs sake XVI There are diuers degrees and measures of this vnfained faith according as there be diuers degrees of Christians some are yet in the wombe and haue their mother the Church trauelling of them some are newe borne babes feeding on the milke of the word some are perfect men in Christ come to the measure of the age of the fulnesse of Christ. XVII The least measure of faith that any Christian can haue is compared to the graine of mustard seed the least of all seeds and to flaxe that hath fire in it but so weake that it can neither giue heat nor light but only maketh a smoke and is called by the name of a little faith and it may bee thus described When a man of an humble heart doth not yet feele the assurance of the forgiuenes of his own sinnes and yet he is perswaded that they are pardonable desiring that they might be pardoned and therefore praieth to God that he would pardon them and giue him strength to leaue them XVIII A little faith may more plainely be knowne by considering of these foure points first that it is onely in his heart who is humbled for sinne For the Lord dwelleth with him that is of a contrite and humble spirit to receiue the spirit of the humble and to giue life to them that are of a contrite heart Secondly it is in a man especially at the time of his conuersion and calling to Christ after which he is to growe from faith to faith Thirdly this faith though it bee in the heart yet it is not so much felt in the heart this was in Dauid at some times My God my God why hast thou forsaken me saith he The first wordes my God my God are speeches of faith yet the latter why hast thou forsaken me shew that thē he had no feeling of Gods mercie A little faith then is in the heart of man as in the spring time the fruite is in the bud which yet appeareth not but onely hath his nature and substance in the bud Lastly the beginnings and seedes of this faith or at the least signes and effects thereof are three The first is a perswasion that a mans own sinnes are pardonable this perswasion though it be not faith yet it is a good preparation to faith for the wicked cut themselues off quite from Gods mercie in that with Cain they say their sinnes are greater then that they can be forgiuen The second is a desire of the fauour and mercie of God in Christ and of the meanes to attaine to that fauour This desire is a speciall grace of God and it hath the promise of blessednes and it must be distinguished from that desire which wicked men haue who though they desire life eternal as Balaam did yet they cannot sincerely desire the meanes as faith repentance mortification reconciliation c. The third is praier for nothing in this world but only for the forgiuenesse of their sinnes with great sighes groanes from the bottome of the heart which they are not able to expresse as they feele them Now this heartie praying and desire for the pardon of sinne can neuer come from the flesh but onely from the spirit who stirreth vp these heauenly motions of longing desiring sighing after remission of sinne and all other graces of God which hee belloweth vpon his
perfumed with sweete odours before they can assend vp sweete and sauorie into the nosthrils of God And Paul said of himselfe he did that which he disliked not that hee was ouertaken with grosse sinns but because when he was to do his dutie the flesh hindred him that he could not do that which he did exactly soundly according to his wil desire euen as a man who hath a iourney to goe his mind is to dispatch it in all haste yet when he is in his trauell he goes but slowely by reason of a lamenesse in his ioynts III. The spirit on the contrary kindles in the heart good motions and desires and puts a man forward to good words and deedes as it was in Dauid I will praise the Lord saith he who hath giuen me counsell my reines also teach me in the night season IV. The spirit rebukes a man for his euil intents and desires represseth the force of theÌ„ as it were nips them in the head Thus Esay describeth the inward motions of the spirit And thine eares shall heare a word behind thee saying this is the way walke ye in it when thou turnest to the right hand when thou turnest to the left And Saint Iohn saith The spirit iudgeth the worlde of sinne This was in Dauid who when he did any euill his heart smote him 2. Sam. 24. 10. Out of this doctrine issueth a notable difference betwixt the wicked and the godly In the godly when they are tempted to sinne there is a fight betweene the heart and the heart that is betweene the heart and it selfe In the wicked also there is a fight when they are tempted to sinne but this fight is onely betweene the heart and the conscience The wicked man whatsoeuer he is hath some knowledge of good and euil and therefore when he is in doing any euil his conscience accuseth checketh and controuleth him and hee feeles it stirring in him as if it were some liuing thing that crauled in his body gnawed vpon his heart and therupon he is very often grieued for his sins yet for all that he liketh his sinnes very well and loueth them and could finde in his heart to continue in them for euer so that indeed when he sinneth hee hath in his heart a striuing and a conflict but that is onely betweene himselfe and his conscience But the godly haue an other kind of battel and conflict for not only their consciences pricke them and reproue them for sinne but also their hearts are so renewed that they rise in hatred and detestation of sinne when they are tempted to euill by their flesh and Satan they feele a lust and desire to doe that which is good LIV. The second temptation is a disquietnes in the heart of a Christian because he cannot according to his desire haue fellowship with Christ Iesus he is exercised in this temptation on this manner I. Christ lets him see his excellency and howe he is affected towards him II. Then the Christian considering thisâ— desireth Christ his righteousnesse III. He delighteth himselfe in Christ and hath some enioying of his benefits IV. Then he comes into the assemblie of the Church as into Gods wine-seller that in the word and Sacraments he may feele a greater measure of the loue of Christ. V. But he falls loue-sicke that is hee becomes troubled in spirit because he cannot enioy the presence of Christ in the sayd manner as he would VI. In this his spiritual sicknes he feeles the power of Christ supporting him that the spirit be not quenched and he heares Christ as it were whispering in his heart as a man speakes to his friend when hee is comming towards him a farre off VII After this Christ comes neerer but the Christian can no otherwise enioy him then a man enioyes the company of his friend who is on the other side of a wall looking at him through the grate or latteise VIII TheÌ„ his eies are opened to see the causes why Christ so withdraws himselfe to be his owne securitie and negligence in seeking to Christ his slacknes in spirituall exercises as in prayer and thanksgiuing the deceitfulnes and malice of false teachers IX Then he comes to feele more liuely his fellowship with Christ. X. Lastly he prayeth that Christ would continue with him to the end LV. The third temptation is trouble of minde because there is no feeling of Christ at all who seemeth to be departed for a time The exercise of a Christian in this tentation is this 1 The poore soule lying as a man desolate in the night without comfort seekes for Christ by priuate praier and meditation but it will not preuaile 2 He vseth the helpe counsell and prayer of godly brethren yet Christ cannot be found 3 Then he seekes to godly ministers to receiue some comfort by them by their meanes he can feele none 4 After that all meanes haue bin thus vsed and none will preuaile then by Gods great mercie when he hath least hope he findes Christ and feeles him come againe 5 Presently his faith reuiueth and laieth fast hold on Christ. 6 And he hath as neere fellowship with Christ in his heart as before 7 Then comes againe the ioy of the holy Ghost and the peace of conscience as a sweete sleepe falls vpon him 8 Then his heart ariseth vp into heauen by holy affections and praiers which do as pillars of smoake mount vpward sweete as myrrhe and incense 6 Also he is rauished therâ—â—ith the meditation of the glorious estate of the kingdome of heauen 10 Hee labours to bring others to consider the glorie of Christ and his kingdome 11 After all this Christ reueales to his seruant what his blessed estate is both in this life and in the life to come more cleerely then euer before and makes him see those graces which he hath bestowed on him 12 Then the Christian praieth that Christ would breath on him by his holy spirit that he may bring forth the fruits of those graces which are in him 13 Lastly Christ granteth him this his request LVI The fourth temptation is securitie of heart rising of ouermuch delight in the pleasures of the worlde The exercise of a Christian in this temptation is this 1 He slumbers and is halfe asleepe in the pleasures of this world 2 Christ by his word and spirit labours to withdrawe him from his pleasures and to make him more hartily receiue his beloued 3 But he delayeth to doe it beeing loath to leaue his â—ase and sweete delights 4 Then Christ awakes him and stirres vp his heart by making him to see the vanitie of his pleasures 5 He then begins to be more earnestly affected towards Christ. 6 With sorrowe he sets his heart to haue fellowship with Christ after his old manner and this
by the law Now then this good work of God to my saluation standeth in two points the working of the law the working of the gospel the preaching of the law was a key that bound and damned my conscience the preaching of the gospel was another key that loosed me againe These two salues I meane the lawe the gospel vsed God and his preacher to heale cure me a wretched sinner withall The law did driue out my disease and made it appeare was a sharp salue and fretting corrasiue and killed the dead flesh and loosed and drew the sore out by the root and all corruption It pulled from me all trust and confidence I had in my selfe and in mine owne works merits deseruings and ceremonies and robbed me of all my righteousnesse and made me poore It killed me in sending me downe to hell and bringing me almost to vtter desperation and prepared the way of the Lord as it is written of Iohn Baptist. For it was not possible that Christ should come vnto me as long as I trusted in my selfe or in any worldly thing or had any righteousnes of mine own or riches of holy works Then afterward came the gospel a more gentle plaister which suppled and swaged the woundes of my conscience and brought mee health it brought the spirit of God which loosed the bandes of Satan and coupled me to God and his will through a strong faith and feruent loue Which bandes were to stroÌ„g for the deuill the world or any creature to loose And I a poore and wretched sinner felt so great mercie that in my selfe I was most sure that God would not forsake me or euer withdraw his mercy loue froÌ„ me And I boldly cryed out with Paul saying Who shall separate me from the loue of God c. Finally as before when I was bound to the deuil his will I wrought all manner of wickednes for I could do no otherwise it was my nature euen so now since I am coupled to God by Christs blood I do good freely because of the spirit this my nature And thus I trust I haue satisfied your fiâ—st demaÌ„d Timoth. Yea but me thinkes you doe too much condemne your selfe in respect of sinne For I can remember that from your childhood you were of a good and gentle nature and your behauiour was alwaies honest and ciuil you could neuer abide the companie of them that were roysters and ruffians swearers and blasphemers and contemners of Gods word and drunkards which nowe are tearmed good fellowes And your dealing with all men hath bin euer commended for good faithfull and iust What meane you then to make your selfe so abominable and accursed and to say you were so whollie addicted vnto wickednesse and your will so fearefully and miserably in captiuitie vnto the will of the deuil Euseb. Brother Timothie I knowe what I say God giue me grace to speak it with more liuely feeling of my weaknes and with a more bitter detestation of my sin By nature through the fall of Adam am I the child of wrath heire of the vengeance of God by birth yea and so from my first conception and I had my fellowship with the damned deuils vnder the power of darkenesse rule of Satan while I was yet in my mothers wombe and although I shewed not the fruits of sinne as soone as I was borne nor long after yet was I full of the naturall poison from whence al wicked deedes doe spring and cannot but sinne outwardly as soone as I am able to worke be I neuer so young if occasion be giuen for my nature is to sinne as is the nature of a serpent to sting and as a Serpent yet young or yet vnbroughtforth is full of poison and cannot afterward when time and occasion is giuen but bring foorth the fruites threreof And as an adder a toade or a snake is hated of man not for the euill it hath done but for the poison that is in it and hurt which it cannot but doe so am I hated of God for that naturall poison which is conceiued and borne with me before I doe any outward euill And as the euill which a venemous worme doth maketh it not a serpent but because it is a venemous worm therfore doth it euill and poisoneth euen so doe not our euill deedes make vs euil first but because we are of nature euill therefore doe we euill and thinke euil to eternall damnation by the lawe and are contrarie to the will of God in our will and in all things consent vnto the will of the fiend Timoth. As yet I neuer had such a feeling of my sinne as you haue had and although I would be loath to commit any sinne yet the Law was neuer so terrible vnto me condemning me pronouncing the senteÌ„ce of death against me and stinging my conscience with feare of euerlasting paine as I perceiue it hath bin vnto you therefore I feare oftentimes least my profession of religion should be onely in truth meere hypocrisie I pray you let me heare your mind Euseb. A true saying it is that the right way to goe vnto heauen is to sayle by hell and there is no man liuing that feeleth the power and vertue of the blood of Christ which first hath not felt the paines of hell But yet in these paines there is a difference and it is the will of God that his children in their conuersion shall some of them feele more and some lesse Ezechias on his death bed complaineth that the Lord breaketh his bones like a Lion that hee could not speak by reason of paine but chattered in his throat like a Crane mourned like a Doue Iob saith that God is his enemie and hath set him vp as a marke to shoot at and that the arrowes of the Almightie are vpon him and that the poyson of them hath drunke vp his spirit Dauid bewaileth his estate in many Psalmes but especially in the 130. Psalme where he beginneth on this manner Out of the deepe places haue I called vnto thee O Lord which is as though he should say O my poore soule fall not flat downe vexe not thy selfe out of measure the burden of thy sinnes presse thee sore indeede but be not for al that quite ouerwhelmed thou art thrust down so low into the depth of deepes that thou hadst neede crie aloud to be heard of him which dwelleth in the highest heightes and the euer burning hell fire is not farre from that lake whither thine iniquities haue plunged thee so that thou maiest perceiue as it were the Eccho of their cries and desperate howlings which be there cast out of all hope of euer comming forth But the Lord which bringeth forth euen to the borders of hell his best beloued when they forget theÌ„selues knoweth also how well to bring them backe againe Goe no further then downeward but lift vp thy heart together with thine eie and seeke vnto the
vpon the land againe then his will was free and he had power to goe whither God sent him and to what God commanded him his owne imagination laid apart for he had beene at a new schoole and in a furnace where he was purged of much refuse drosse of fleshly wisdom which resisted the wisdome of God For as farre as we be blind in Adam we cannot but seeke and will our owne profit pleasure and glorie and as farre as we be taught in the spirit we cannot but seeke and will the pleasure of God onely Then Ionas preached to Niniue and they repented then Ionas shewed again his corrupt nature for all his trying in the Whales bellie He was so displeased because the Niniuites perished not that he was wearie of his life and wished death for very sorrow that he had lost the glorie of his prophecying in that his prophecy came not to passe but he was rebuked of God as in his prophecie you may read The Apostles Christ taught them euer to be meeke and to humble themselues yet oft they striued among themselues who should be greatest the sons of Zebede would fit one on the right hand of Christ the other on the left They would pray that fire might descend from heauen and consume the Samaritans When Christ asked Who say men that I am Peter answered Thou art the sonne of the liuing God as though Peter had bin as perfect as an angel But immediatly after when Christ preached vnto them of his death and passion Peter was angrie and rebuked Christ thought earnestly that he had raued and not wist what he had saide as at another time in which Christ was so feruently busied in healing the people that he had no leasure to eate they went out to hold him supposing that he had bin beside himselfe And one that cast forth diuels in Christs name they forbad because he waited not on them so glorious were they yet And though Christ taught alway to forgiue yet Peter after long going to schoole asked whether men should forgiue seuen times thinking that eight times had beene too much And at the last supper Peter would haue died with Christ but yet within few houres after he denied him both cowardly and shamefully And after the same manner though he had so long heard that no man must auenge himselfe but rather turne the other cheeke to the smiter againe yet when Christ was in taking Peter asked whether it were lawfull to smite with the sword and taried no answer but laide on rashly So that although we be once reconciled to God yet at the first we be but children and young schollers weake and feeble and must haue leisure to grow in the spirit in knowledge loue and deedes thereof as yong children must haue time to grow in their bodies and so in like manner the sting of the serpeâ—â— is not pulled out at once but the poison of our nature is minished by little and little and cannot before the houre of death be wholly taken away Timoth. I perceiue by your godly discourse the manifold conflicts between the flesh and the spirit and that the flesh is like to a mightie gyant such a one as was Goliah strong lustie stirring enemie to God confederate with the deuill the spirit like to a little child such a one as was little Dauid new borne weake and feeble not alwaies stirring now then what meanes doe you vse to weaken the flesh and strengthen the spirit Euseb. I vse to tame my flesh with praier and fasting watching deedes of mercie holy meditations and reading the Scriptures and in bodily labour and in withdrawing all manner of pleasures from the flesh and with exercises contrarie to the vices which I finde my bodie most inclined to and with abstaining from all things that encourage the flesh against the spirit as reading of toyes and wanton bookes seeing of playes and enterludes wanton communication foolish iesting and effeminate thoughts and talking of couetousnesse which Paul forbiddeth Eph. 5. magnifying of worldly promotions If these will not mortifie my flesh then God sendeth me some troubles and so maketh me to grow and waxe perfect and fineth and trieth me as golde in the fire of tentations and tribulations Thus very often he maketh me to take vp my crosse and nayleth my flesh vnto it for the mortifying thereof Marke this if God send thee to the sea and promise to go with thee he wil raise vp a tempest against thee to prooue whether thou wilt abide his word and that thou maist feele thy faith and weaknesse and perceiue his goodnes for if it were alwaies faire weather and thou neuer brought into such ieopardie whence his mercie onely deliuereth thee thy faith should be onely a presumption thou shouldest be euer vnthankfull to God and mercilesse vnto thy neighbour If God promise riches the way thereupon is pouertie whome he loueth him he chasteneth whome he exalteth he casteth downe whome he saueth he first damneth he bringeth no man to heauen except he send him to hell first if he promise life he slayeth first when he buildeth he casteth downe all first he is no patcher he cannot abide another mans foundation he will not worke till all be past remedie and brought to such a case that men may see how that his hand his power his mercie his goodnes his truth hath wrought altogether he will let no man be partaker with him of his praise and glorie his works are wonderfull and contrarie to mans workes who euer saue he deliuered his owne son his onely sonne his deere sonne his darling vnto the death and for his enemies to win his enemies to ouercome them with loue that they might see loue and loue again and of loue likewise to doe to other men and to ouercome them with well doing Ioseph saw the sunne and the moone and seuen starres worshipping him neuerthelesse ere that came to passe God laide him where he could see neither sunne nor moone neither any starre of the skie and that many yeares and also vndeserued to nurture him to make him humble and meeke and to teach him Gods waies and to make him apt and meete for the roome and honour againe he came to it that he might be strong in the spirit to minister it well God promised the children of Israel a land with riuers of milke and honie yet he brought them forth the space of fourtie yeares into a land wherein no riuers of milke and honie were but where so mâ—ch as a drop of water was not to nurture and teach them as a father doth his sonne and to doe them good at the latter ende to subdue their cankred nature to make them strong in the spirit to vse his benefits aright Lastly God promised Dauid a kingdome and immediatly stirred vp Saul against him to persecute him and to hunt him as men doe hares with gray-hounds and to ferret him out of euery hole and that for the space of
faith which I haue in his blood God is not displeased if my body be sicke and subiect to diseases no more is he displeased at the disease and sicknes of the soule A naturall father will not slay the bodie of his child when he is sicke and abhorreth comfortable meates and my heauenly father will not condemne my soule although through the infirmitie of faith and the weaknes of the spirit I commit sinne and often loath his heauenly word the foode of my soule Nay which is a strange thing I know it by experience that God hath turned my filthie sinnes to my great profit and to the amendment of my life like as the good Phisitian of rancke poyson is able to make a soueraigne medecine to preserue life Sathan Well be it so that now thou art in the state of grace yet thou shalt not continue so but shalt before death depart from Christ. Christ. I know I am a member of Christs mysticall bodie I feele in my selfe the heauenly power vertue of my head Christs Iesus for this cause I can not perish but shal cōtinue for euer raigne in heauē after this life with him The conflicts of Sathan with the weake Christian. Sathan Thy minde is full of ignorance and blindnes thy heart is ful of obstinacie rebellion and frowardnes against God thou art wholly vnfit for any good worke wherefore thou hast no faith neither canst thou be iustified and accepted before God Christian. If I haue but one drop of the grace of God and if my faith be no more then a little graine of mustard seede it is sufficient for me God requireth not perfect faith but true faith Sathan Yea but thou hast no faith at all Christian. I haue had faith Sathan Thou neuer hadst true faith for in time past when according to thine opinion thou didst beleeue then thou hadst nothing but a shadow of faith and a foolish imagination which all hypocrites haue Christian. I will put my trust in God for euer and his former mercies shewmed me heretofore strengthen me now in this my weaknes 1 He created me when I was nothing 2 He created me a man when he might haue made me an vgly toad 3 He made me of comely body and of good discretion whereas he might haue made me vgly and deformed franticke and madde 4 I was borne in the daies of knowledge when I might haue bin borne in the time of ignorance and superstition 5 I was borne of Christian parents but God might haue giuen me either Turkes or Iewes or some other sauadge people for my parents 6 I might haue perished in my mothers wombe but he hath preserued me and prouided for me by his prouidence euen vnto this houre 7 Soone after my birth God might haue cast me into hell but contrariwise I was baptized and so receiued the seale of his blessed couenant 8 I haue had by Gods goodnes some sorrow for my sinnes past and haue called on him in hope and confidence that he would heare me 9 God might haue concealed his word from me but I haue heard the plētifull preaching of it I vnderstand it and haue receiued comfort by it 10 Lastly at this time God might powre his full wrath on me which he doth not but mercifully maketh me to feele mine owne wants that I might be humbled and giue all glorie vnto him for his blessings Wherefore there is no cause why I should be disquieted but I will trust still in the Lord and depend on him as I haue done Sathan Thou feelest no grace of the holy Ghost in thee nor any true tokens of faith but thou hast a liuely sense of the rebellion of thy heart and of thy lewd and wretched conuersation therefore thou canst not put any confidence in Christs death and sufferings Christian. Yet I will hope against all hope although according to mine owne sense and feeling I want faith yet I wil beleeue in Iesus Christ and trust to be saued by him Sathan Though the children of God haue bin in many perplexities yet neuer any of them haue beene in this case in which thou art at this present Christian. Herein thou prouest thy selfe to be a lying spirit for the prophet Dauid saith of himselfe that he was foolish and as a beast before God and yet he euen then trusted in God And Paul was so ledde captiue of sinne that he was not able to doe the good he would but did the euill which he hated and so in great pensiuenes of heart desired to be deliuered from this world that he might be disburdened of his corrupt flesh Sathan Thou miserable wretch doest thou feele thy selfe gracelesse and wilt thou beare the face of a Christian and by thy hypocrisie offend God as thou art so shew thy selfe to the world Christian. Auoide Sathan Christ hath vanquished and ouercome thee for my cause that I might also triumph ouer thee I am no hypocrite for whereas I haue had heretofore some testimonie of my faith at this time I am lesse moued though faith seeme to be absent like as a man may seeme to be dead both in his own sense and by the iudgement of the physitian and yet may haue life in him so faith may be though alwaies it doe not appeare Sathan But thou art a man starke dead in sinne God hath now quite forsaken thee he hath left thee vnto me to be ruled he hath giuen me power ouer thee to bring thee to damnation he wil not haue thee to trust in him any longer Christian. Strengthen me good Lord remember thy mercifull promises that thou wilt reuiue the humble and giue life to them that are of a contrite heart Sathan These promises concerne not thee which hast no humble and contrite but a froward a rebellious heart Christian. Good Lord forget not thy former mercies giue an issue to these temptations of mine enemie Sathan And you my brethren which know my estate pray for me that God would turne his fauourable countenance towards me for this I know that the praier of the righteous auaileth much if it be feruent HOW A MAN SHOULD APPLIE ARIGHT the word of God to his owne soule I. EVery Christian containeth in himselfe two natures flatte contrarie one to the other the flesh and the spirit and that he may become a perfect man in Christ Iesus his earnest indeauour must be to tame and subdue the flesh and to strengthen and confirme the spirit II Answerable to these two natures are the two parts of Gods word First the Law because it is the ministerie of death it fitly serueth for the taming and mastering of the rebellious flesh and the Gospell containing the bountifull promises of God in Christ is as oyle to power into our woundes and as the water of life to quench our thirstie soules and it fitly serueth for the strengthening of the spirit III Wel then art thou secure Art thou prone to
in the â—orrest which feedeth on the mast but neuer looketh vp to the tree whence it falleth Thirdly he vseth Gods gifts to euiâ—l endes because either he makes an idol of them by setting his heart on them or els he imploieth them to riot pride and the oppression of godly men A master of musick hath his house furnished with musicall instruments of all sorts and he teacheth his owne schollers artificially to vse them both in right tuning of them as also in playing on them there comes in straungers who admiring the faide instruments haue leaue giuen them of the master to handle them as the schollers doe but when they come to practise they neither tune them aright neither are they able to strike one stroke as they oughtâ— so as they may please the master and haue his commendation This world is as a large sumptuous pallace into which are receiued not onely the sonnes and daughters of God but also wicked and vngodly men it is furnished with goodly creatures in vse more excellent then all musicall instruments the vse of them is common to all but the godly man taught by Gods spirit and directed by faith so vseth them as that the vse thereof is acceptable to God as for the impure and vnbeleeuing indeede they enioy the creatures and gifts of God but the pure vse is wanting for they cannot but abuse them and therefore the wicked and the reprobate though they should commit no other sinnes in the world yet for the vse of their wealth and honour for their very eating and drinking which in themselues are most lawful shal be damned II. Concerning spirituall blessings first God ceaseth to graunt so much as an outward calling to many men For how many nations since the beginning of the world much more particular men haue their bin are shall be which neuer heard the preaching of the Gospell nay not so much as the name of Christ God is knowne in Iurie saith Dauid and he hath not done so to any nation And often in Moses and the Prophets it is mentioned that the couenant was in former times made peculiar to the Iewes And Paul in the Acts saith that God suffered the Gentiles in former times to walke in their owne waies and of the Ephesians before their calling he saith that they were strangers from the promises and without God in the world III. He graunts the outward meanes of saluation namely the Word Praier Sacraments Discipline abundantly but yet he quite withdraweth the operation of his spirit whereby a conuersion might be wrought For they neuer haue that pearcing of the eare which Dauid mentioneth nor the opening of the heart with Lydia nor that teaching of God when they are drawne of the father to Christ. And in so doing indeed onely he offreth grace but doth not exhibite and conferre it not that he mocketh any but that in so doing he may euery way conuince and bereaue them of excuse As the Lord speaketh to Esay Goe and say to this people ye shall heare indeede but ye shall not vnderstand ye shall plainly see but not perceiue make the heart of this people fat make their eares heauie and shut their eyes least they see with their eyes and heare with their eares and vnderstand with their hearts and conuert and he heale them If our Gospell be hid saith Paul it is hid in them that perish Men that haue long liued vnder the preaching of the Gospel and yet still remaine ignorant and impenitent let them beware and take heede of this desertion and they are with trembling to lay to their hearts that which the holy Ghost speaketh of Hophni and Phinehas They obeyed not the voice of their father because the Lord would destroy them IIII. To goe further he bestoweth on them many worthie properties of faith As first a knowledge of the diuine truth in the Law and the Gospel Secondly an assent to the said truth Thirdly a ioyfull reioycing and boasting in speaking and hearing of it Fourthly an outward profession of it for a time But he doth not bestow that qualitie and vertue of faith which is as it were the very soule of it without which faith is dead and saueth none namely the inward assurance and certificate of his loue and fauour in Christ with a sense and feeling of the same in heart Neither are the former duties of faith perpetuall and sound in them for the reprobate is not induced to them by any assurance of Gods mercie but by other sinister occasions as are First desire of knowledge in diuine mysteries Secondly a delight in it Thirdly praise and commendation among men Fourthly the maintaining of wealth and honor Fiftly the getting of wealth or honour Sixtly a desire to be at vnitie and concord with the Nation or people where the Gospell is preached Therefore when these ends and occasions of their beleeuing cease then also their faith profession cease In this kind of desertion it is to be feared that most men are All in our Church will professe faith in Christ yet seeing the sound conuersion to God and the sinceritie of life and doctrine is very rare we may presume that that maine propertie of faith which is the receiuing and apprehension of Christ is wanting in most therefore let euery man looke to himselfe and betime labour to turne his temporarie faith if he finde it in himselfe into a true sauing faith wherfore he must striue first to feele his extreame need of Christ and his merits Secondly to hunger and thirst after him as after meate and drinke Thirdly to be nothing in himselfe that he may be all in all out of himselfe in Christ. Fourthly to be able to say that he liueth not but Christ liueth in him by faith Fifthly to loathe his owne sinnes with a most vehement hatred and to prize and value Christ and the least drop of his blood aboue a thousand worlds V. Againe in repentance he bestoweth first a sight of sinne secondly a kinde of sorrow for it thirdly a confession of it fourthly a resolution for a time to sinne no more But that part of repentance which hath the promise of mercie annexed that is a conuersion of the whole man to God he neuer giueth it VI. Lastly God giueth to the reprobate his spirit but so farre forth as it shall not any whit regenerate or renew his nature but onely in the outward action represse the act of sinne so as thereby without any inward change he shall be as ciuily iust vpright in outward conuersation as any in the world Thus much of those desertions which befall the deuill and his angels and all reprobates now follow those wherewith God exerciseth euen his owne elect children for the blessings that God bestoweth on them are of two sorts either positiue or priuatiue positiue are reall graces wrought in the heart by the spirit of God priuatiue are such meanes whereby God
another law in my members rebelling against the law of my minde and leading me captiue to the law of sinne which is in my members O wretched man that I am who shal deliuer me from this bodie of death The second maner of Gods forsaking his Elect is when he hides his graces for a time not by taking them quite away but by couering them and by remoouing all sense and feeling of them And in this case they are like the trees in the winter season that are beaten with winde and weather bearing neither leafe nor fruit but looke as though they were rotten and dead because the sap doth not spread it selfe but lies hid in the roote Dauid often was in this case as namely when he saith Will the Lord absent himself for euer And will he shew no more fauour is his mercie cleane gone for euer doth his promise faile for euermore Hath God forgotten to be mercifull Hath he shut vp his tender mercies in displeasure Selah This comes to passe because the Lord very often in and by one contrarie works another Clay and spittle tempered togither in reason should put out a mans eies but Christ vsed it as a meanes to giue sight to the blinde Water in reason should put out fire but Elias when he would shew that Iehoua was the true God poures water on his sacrifice and fils a trench therewith to make the sacrifice burne The like appeareth in the worke of grace to saluation A man that hath liued in securitie by Gods goodnes hath his eyes opened to see his sinnes and his heart touched to feele the huge and loathsome burden of thē and therefore to bewaile his wretched estate with bitternes of heart Hereupon he presently thinkes that God will make him a firebrand of hell whereas indeede the Lord is now about to worke and frame in his heart sanctification and sound repentance neuer to be repented of The man which hath had some good perswasions of Gods fauour in Christ comes afterward vpon many occasions to be troubled and to be ouerwhelmed with distrustfulnes grieuous doubtings of his saluation so as he iudgeth himselfe to haue beene but an hypocrite in former times and for the time present a cast-away But indeed hereby the Lord exerciseth fashioneth and increaseth his weake faith In one word marke this point That the graces of God peculiar to the elect are begunne increased and made manifest in or by their contraries A man in this desertion cap discerne no difference betweene himselfe and a cast-away and the rather if with this desertion be ioyned a feeling of Gods anger for then ariseth the bitterest temptation that euer befell the poore soule of a Christian man and that is a wrastling and strugling in spirit and conscience not with the motions of a rebelling flesh nor the accusations of the deuill which are oftentimes very irksome and terrible but against the wrath of a reuenging God This hidden and spirituall temptation more tormenteth the spirit of man then all the rackes or gibbets in the world can doe And it hath his fittes after the manner of an ague in which euen Gods own seruants ouercarried with sorrowe may blaspheme God and crie out that they are dāned Iob was in this estate as he testifieth Oh that my griefe were waied saith he and my miseries were laid togither in the ballance for it would be heauier then the sand of the sea therefore my words are swallowed vp for the arrowes of the Almightie are in me the venome therof doth drink vp my spirit and the terrours of god fight against me And further he complaines that the Lord is his enemie that he writes bitter things against him and that he sets him as a But to shoote at This was Dauids tēptation when he said O Lord rebuke me not in thy anger neither chastise me in thy wrath haue mercy vpon me O Lord for I am weake O Lord heale me for my bones are vexed my soule is also sore troubled but Lord howe long wilt thou delay Returne O Lord deliuer my soule saue me for thy mercies sake Hence it follows that when any that hath beene a professour of the gospel shall despaire at his end that men are to leaue secret iudgements to God and charitably to iudge the best of them For example one Master Chambers at Leicester of late in his sicknes grieuously despaired and cried out that he was damned and after died yet it is not for any to note him with the blacke marke of a reprobate One thing which hee spake in his extremitie O that I had but one drop of faith must mooue all men to conceiue well of him For by this it seemeth that he had an heart which desired to repent beleeue therefore a repentant and beleeuing heart indeed For God at all times but especially in temptation of his great mercy accepts the will for the deed Neither is it to be regarded that he said he was damned for mē in such cases speak not as they are but as they feele themselues to be Yea to goe further when a professour of the gospell shall make away himselfe though it be a fearfull case yet stil the same opiniō must be carried First Gods iudgements are very secret Secondly they may repent in the very agony for any thing we know Thirdly none is able to comprehend the bottomlesse depth of the graces and mercies which are in Christ. Thus much of the manner which God vseth in forsaking his elect Nowe followe the kindes of desertion which are two desertion in punishment desertion in sinne Desertion in punishment is when God deferreth either to mittigate or to remooue the crosse and chastisement which hee hath laid vpon his children This befell Christ on the crosse My God saith he my God why hast thou forsaken me This was the complaint of Gedeon Did not the Lord bring vs out of Egypt But now the Lord hath forsaken vs and deliuered vs into the hands of the Midianites Iudg. 6. 13. Master Robert Glouer Martyr at Couentrie after he was condemned by the Bishop and was nowe at the point to bee deliuered out of the worlde it so happened that two or three daies before his death his heart beeing lumpish and desolate of all spirituall consolation felt in himselfe no aptnesse nor willingnesse but rather a heauinesse and dulnesse of spirit full of much discomfort to beare the bitter crosse of martyrdome ready now to be laid vpon him whereupon he fearing in himselfe least the Lord had withdrawn his wonted fauour from him made his mone to one Austine his friend signifying vnto him how earnestly he had praied day night vnto the Lord and yet could receiue no motion nor sense of any comfort from him vnto whome the said Austine answered againe willing him patiently to waite the Lords pleasure and howesoeuer his present feeling was yet seeing his cause was iust and true he
law of God and the hatred of sinne For that which is spoken chiefly of Christ Thou hast loued righteousnesse and hated iniquitie is to be vnderstood of all the members of Christ endued with his spirit because it is truly accomplished in them Hence it is that Dauid who in himselfe did represent the disposition of all the regenerate saide of himselfe I haue loued thy law thy law is in the middle of my heart I haue hated all the workers of iniquitie I will not sitte with the wicked Also Paul I am delighted saith he in the law of God according to the inner man that is in as much as I am borne anewe And no man doubteth but that both these affections are the effects of predestinatioÌ„ except he be ignorant that all these are the gifts of God which as in time he bestoweth on his so also he hath decreed to bestow them on them before the foundation of the world And from these two affections beeing the first fruits of regeneratiâ—n ariseth a care and endeauour to doe good workes that is to flie sinne and to fulfill the law of God which is the seauenth effect of predestination For he which hateth any thing from his heart he taketh heede of it as much as he can and he fleeth from it and escheweth it and on the contrarie he which loueth any thing from his heart that also he seeketh after and endeauoureth himselfe to the compassing of it Therefore the Apostle Iohn maketh this a chiefe difference betweene the sonnes of God and the children of the deuill that is betweene them that are borne anew and them that are not borne anew that the children of God both loue and doe righteousnesse and the children of the deuill loue sinne and doe it as also the deuill sinned from the beginning and Christ came to dissolue the workes of the deuill namely in his elect for in the reprobate he leaueth them vntouched because they are not giuen him of the father to be purged borne anew and saued Therefore seeing Christ was before ordained and predestinate to the doing of all these workes and that there is no good wrought in vs which was not prouided for vs in Christ from all eternitie it is a cleare case that the care also of doing good workes is an effect of predestination And the Apostle plainely teacheth it when he saith that we were created in Christ to good workes which God hath prepared that we might walke in them To this purpose serueth that which the Apostle deliuereth of loue vnfained to which he sheweth that we were elect and of a good conscience which he makes the inseparable companion of the faith of the elect Lastly of a pure heart which he ascribeth to the elect considering the vnfaithful haue nothing cleane in them and that their minde and conscience is defiled Now that this care to doe good workes is necessarie in all the elect Peter sheweth it when he bids vs endeauour to make our election and calling sure by good workes as some copies haue it But to whom shall we make it sure not vnto God for it was sure vnto him before the foundation of the world but vnto our selues and to our neighbours And this is one of the chiefest vses of good workes that by them not as by causes but as by effects of predestination and faith both we and also our neighbours are certified of our election and of our saluation too Furthermore considering whiles we haue a care to glorifie God to doe good works and we will not be conformable to the world in the wickednes of it neither submit our selues to our flesh and Sathan the flesh the world and Sathan doe perpetually warre against vs and therewithall it commeth to passe they beeing most valiant enemies that either we are ouercome or at the least in fight are foiled And therfore we are constrained to flie vnto the Lord and to craue his assistance therefore the eight effect of our predestination is the calling vpon God that in this fight he would giue vs ayd against the Deuill the world and the flesh For this is the propertie of the spirit which the elect haue to stir them vp to praier for the spirit it selfe maketh request for vs with gronings that cannot be vttered that is to say it mooueth vs to make request And because we are sonnes God hath sent the Spirit of his sonne into our hearts crying Abba Father And God biddeth vs cal vpon him in the day of tribulation promising to heare vs. From these proceedeth the ninth effect of predestination namely a perpetuall repentance for our daily slippes and a continuall desire to be bettered in godlinesse So that also for this cause chiefly we heartily desire to be dissolued out of this world and to be with Christ for this end that we might sinne no more For this is a thing proper to the elect of God euen now borne anew as we may see in the Apostle who speaketh thus in the name of all the regenerate O miserable man that I am who shall deliuer me from the bodie of this death And again I desire to be dissolued and to be with Christ. From this ninth effect proceedeth the tenth namely a desire that Christ may come and make an end of all our miseries and sinnes and perfectly restore his owne kingdome That this is proper to the elect the Apostle sheweth when he saith that they loue the comming of the Lord and Iohn bringeth in the spouse of Christ crying Come Lord Iesus come quickly Yea and Christ himselfe hath taught vs to pray Let thy kingdome come And because that they which pray on this wise are also heard according to Gods promise In the day of tribulation call vpon me and I will heare thee hence appeareth the eleuenth effect of Predestination true patience that is not onely true comfort but also a reioycing in aduersitie as the Apostle describeth it And therefore a certaine taking vp of courage and recouerie of strength against his enemies whereby it commeth to passe that all things turne to the saluation of the elect For the elect albeit they be often beaten downe in fight yet because Christ speedily sendeth ayd from heauen vnto them they rise vp couragiously and begin againe the fight against sinne and the deuill and all other the enemies of Christ and they fight so long till they be made conquerours and are assured of the victorie and of the crowne which assurance also is an effect of Predestination giuen to all the elect For what saith the Apostle shall we say to these things If God be on our side who can be against vs Thereforâ— our Lord Iesus teacheth that the elect can not be seduced and so perish no not by the cunning of Antichrist and his miracles And lastly hence appeareth that last effect of Predestination which we can obtaine in this life the gift of perseuerance vnto
brimstone from heauen by the foolish virgines who were sleeping when they should haue beene furnishing their lampes and were shut from the marriage of the lambe And to direct thee somewhat in the practise of repentance I haue penned this small treatise vse it for thy benefit and see thou be a doer of it vnlesse thou wilt be a wilfull murderer and shed the blood of thine owne soule And whereas there haue beene published heretofore in English two sermons of Repentance one by M. Bradford Martyr the other by M. Arthur Dent sermons indeed which haue doone much good my meaning is not to adde therunto or to teach any other doctrine but onely to renew and reuiue the memorie of that which they haue taught Neither let it trouble thee that the principall Diuines of this age whome in this treatise I follow may seeme to be at diffeeence in treating of repentance For some make it a fruit of faith containing two parts Mortification and Viuification some make faith a part of it by deuiding it into contrition faith newe obedience some make it all one with regeneration The difference is not in the substance of doctrine but in the logical manner of handling it And the difference of handling ariseth of the diuers acception of repentance It is taken two waies generally and particularly Generally for the whole conuersion of a sinner and so it may containe contrition faith new obedience vnder it and be confounded with regeneration It is taken particularly for the renouation of the life and behauiour and so it is a fruit of faith And this onâ—ly sense doe I follow in this treatise I haue added hereto a few lines of the combat betweene the flesh and the spirit because repentance and this combat are ioyned togither and the one is not practised without the other as appeares by resoluing Psalme 51. Spirit Haue mercie on me O God according to thy louing kindnes Flesh. Yea but this thine adulterie comprehends infinite sinnes therefore looke for no pardon Spirit According to the multitude of thy compassions put away mine iniquities Flesh. This sinne hath taken such deepe place in thee that it will be hardly pardoned Spirit Wash me throughly from mine iniquitie and clense me from my sinne Flesh. Thy speciall trespasse is against man Spirit Against thee against thee onely haue I sinned Flesh. Except this one sinne thy life is vnblameable Spirit Behold I was borne in iniquitie c. Yea the best man that is in the practise of godlines often appeares to be vnlike himselfe and the cause is this spirituall combat The flesh otherwhiles makes him wayle and mourne and goe drooping presently after the spirit puts into him as we say the heart of gresse and makes him triumph against the flesh the deuill the world Moses was couragious at the red sea but he failed at the waters of strife Iob first praiseth God and afterward blasphemeth Dauid is often fainting in miserie yet by and by reuiued Wherefore there is good cause why the consideration of repentance and the combat should goe togither that no man after he hath begun to repent might dreame of ease to his flesh as though we should goe to heauen in beds of doune but rather that we might be resolued that when we begin to doe any thing pleasing vnto God then we must looke for nothing but continuall molestation from our vile and wicked natures Written Anno 1593. the 17. of Nouember which is the Coronation day of 〈◊〉 dread Soueraigne Queene ELIZABETH whose raigne God long 〈◊〉 William Perkins CHAP. I. What Repentance is REpentance is a worke of grace arising of a godly sorrow whereby a man turnes from all his sinnes vnto God and brings forth fruits worthie amendment of life I call Repentance a worke because it seemes not to be a qualitie or vertue or habit but an action of a repentant sinner Which appeares by the sermons of the Prophets and Apostles which runne in this tenour Repent turne to God amend your liues c. Whereby they intimate that Repentance is a worke to be done Againe Repentance is not euery kind of worke but a worke of grace because it can not be practised of any but of such as be in the estate of grace Reasons are these I. No man can repent vnlesse he first hate sinne and loue righteousnes and none can hate sinne vnlesse he be sanctified and he that is sanctified is iustified and he that is iustified must needes haue that faith which vnites him to Christ and makes him bone of his bone and flesh of his flesh Wherefore he that repents is iustified and sanctified and made a member of Christ by faith II. He that turnes to God must first of all be turned of God and after that we are turned then we repent Surely after I was conuerted I repented and after that I was instructed I smote vpon my thigh I was ashamed yea euen confounded because I did beare the reproch of my youth Some may obiect that repentance goes before all grace because it is first preached The first sermon that euer was made was of repentance preached by God himselfe in Paradise to our first parents And euer since the sermons of all the Prophets and Apostles and of all faithfull ministers haue had repentance for their beginning and scope The answer hereto may be this If we respect the order of nature there be other graces of God which goe before repentance because a mans conscience must in some sort be setled touching his reconciliation with God in Christ before he can begin to repent Wherefore iustification and sanctification in order of nature goe before repentance But if we respect time grace and repentance are both together So soone as there is fire so soone it is hote and so soone as a man is regenerate so soone he repents If we respect the outward manifestation of these twaine repentance goes before all other graces because it first of all appeares outwardly Regeneration is like the sappe of the tree that lies hid within the barke repentance is like the budde that speedily shewes it selfe before either blossome leafe or fruit appeare yea all other graces of the heart which are needfull to saluation are made manifest by repentance And for this cause Repentance as I take it is first preached I adde further that repentance riseth of a godly sorrow in the heart as Paul teacheth Godly sorrow causeth repentance vnto saluation neuer to be repented of It is called a godly sorrow or a sorrow according to God that it may be distinguished from worldly sorrow which is a griefe arising of the apprehension of the wrath of God and other miseries as feare of men losse of good name calamities in goods and other things which in this life follow as punishments of sinne whereas the godly sorrow causeth griefe for sinne because it is sinne And it makes any man in whome it is to be of this disposition
repentance must be sufficient A thing impossible For sinne doth so greatly offend Gods maiestie that no man can euer mourne enough for it The fourth that contrition doth merit remission of sinne An opinion that doth derogate much from the all-sufficient merits of Christ. The fifth that he that repents must confesse al the sinnes that he can remēber with all their circumstances to his owne priest or one in his stead if he will receiue pardon This kind of confession is a meere forgerie of mans brain I. There is neither precept nor example of it in the Scriptures II. Dauid and others haue repented and haue receiued remission of their sinnes without confessing of their sinnes in particular to any man The last that the sinner by his workes and sufferings must make satisfaction to God for the temporall punishment of his sinnes A flat blasphemie The Scriptures mention no other satisfaction but Christs and if his be sufficiēt ours is needles if ours needfull his imperfect Papists write that both may stand togither Christs satisfaction they say is a plaister in a boxe vnapplied mans satisfaction as a meanes to apply it because it prepares vs to receiue it Ah good diuinitie for euen in common sense the satisfaction of Christ must first bee applied to the person of man that it may please God before the workes which they tearme satisfactions can any way bee acceptable to God To conclude the Romish doctrine of Repentance is the right way to hell For when a sinner shall be taught that he must haue sufficient sorrowe for his sinnes and withall that he must not beleeue the remission of his owne sinnes particularly when sorrow comes vpon him and hee wants sound comfort in Gods mercie he must needs fal into desperation without recouerie Therfore the Papists in the houre of death as we haue experience are glad to leaue the trumperie of humane sattsfactions and to rest onely for their iustification on the obedience of Christ. LAVS DEO THE COMBAT OF THE FLESH AND SPIRIT Gal. 5.17 For the flesh lusteth against the spirit and the spirit against the flesh and these are contrarie one to an other so that yee can not doe the things which yee would THe Apostle Paul from the beginning of this chapter to the 13. verse exhorts the Galathians to maintaine their Christian libertie and from thence to the end of the chapter he perswades them to other speciall duties of godlinesse In the 13. verse hee stirres them vp to be seruiceable one to another by loue in the 15. verse he disswades them from contentions and doing of iniuries In the 16. verse he shewes the remedie of the former sinnes which is to walke according to the spirit In this 17. verse he renders a reason of the remedie the force whereof is this The flesh and the spirit are contrarie wherefore if ye walke according to the spirit it will hinder the flesh that it shal not carrie you forward to doe iniuries and liue in contentions as otherwise it would In this verse we haue to obserue fiue points The first that there is a combat betweene the flesh and the spirit in these words The flesh lusteth against the spirit and the spirit against the flesh The second is the matter of this combat which stands in the contrary lusting of the flesh and the spirit The third is the cause of the combate in these words and those are contrarie The fourth is the subiect or person in whome this combat is noted in these wordes So that yee the Galathians The last is the effect of the combate in the last words that they cannot doe c. Touching the combat it selfe diuers points are to be considered The first what these two which make combat namely the flesh the spirit are They haue diuers significations First of all the spirit is taken for the soule and the flesh for the bodie But so they are not taken in this place For there is no such combat betweene the bodie and the soule both which agree togither to make the person of one man Secondly the spirit signifies natural reason the flesh the naturall appetite or concupiscence But they cannot be so vnderstood in this place For the spirit here mentioned doth fight euen against naturall reason which though it serue to make a man without excuse yet is it an enemie to the spirit Thirdly the spirit signifies the Godhead of Christ and the flesh the manhood but it must not be so taken here For then euery mā regenerate should bee deified Lastly the spirit signifies a created qualitie of holinesse which by the holy Ghost is wrought in the minde wil and affections of man and the flesh the naturall corruption or inclination of the minde will and affections to that which is against the lawe In this sense these twaine are taken in this place Secondly it is to be considered howe these twaine the flesh and the spirit can fight togither beeing but meere qualities And wee must know that they are not seuered asunder as though the flesh were placed in one part of the soule and the spirit in another but they are ioyned and mingled togither in al the faculties of the soule The minde or vnderstanding part is not one part flesh and another spirit but the whole minde is flesh and the whole minde is spirit partly one and partly the other The whole will is partly flesh and partly spirit the flesh and the spirit that is grace and corruption not seuered in place but onely in reason to be distinguished As the aire in the dawning of the day is not wholly light or wholly darke as at midnight and at noone day neither is it in one part light in another part darke but the whole aire is partly light and partly dark throughout In a vessel of luke warme water the water it selfe is not onely hote or onely cold or in one part hote and in another part colde but heate and colde are mixt togither in euery part of the water So is the flesh and the spirit mingled togither in the soule of man and this is the cause why these two contrarie qualities fight togither Thirdly in this combat we are to consider what equalitie there is betweene these two combaters the flesh and the spirit And we must know that the flesh vsually is more in measure then the spirit The flesh is like the mightie gyant Goliah and the spirit is litle and small like young Dauid Hence it is that Paul calls the Corinthians which were men iustified and sanctified carnall I could not saith he brethren speake vnto you as vnto spirituall but as vnto carnall as vnto babes in Christ. And none can come to be tall men in Christ according to the age of the fulnesse of Christ till after this life And the speech which is vsed of some diuines that the man regenerate hath but the reliques of sinne in him must be vnderstood warily else it may
admitte an vntrueth As for the measure of grace it can be but small in respect where as we doe receiue but the first fruits of the spirit in this life and must waite for the accomplishment of our redemption till the life to come For all this the power and efficacie of the spirit is such that it is able to preuaile ordinarily against the flesh For the flesh receiues his deadly wound at the first instant of a mans conuersion and continually dieth after by little and little and therefore it fights but as a maymed souldier And the spirit is continually confirmed and increased by the holy Ghost also it is liuely and stirring and the vertue of it is like muske one graine whereof will giue a stronger smell then many ounces of other perfumes Some may say that the godly man doeth more feele the flesh then the spirit and therefore that the flesh is euery waie more then the spirit I answere that we must not measure our estate by feeling which may easily deceiue vs. A man shall feele a paine which is but in the top of his finger more sensibly then the health of his whole bodie yet the health of the bodie is more then then the paine of a finger Secondly wee feele corruption not by corruption but by grace and therfore men the more they feele their inward corruptions the more grace they haue Thus much of the combate it selfe nowe let vs come to the manner of this fight It is fought by Lusting To lust in this place signifies to bring forth and to stirre vp motions and inclinations in the heart either to good or euill Lusting is two-fold the lusting of the flesh and the lusting of the spirit The lusting of the flesh hath two actions the first is to engender euill motions and passions of selfe-loue enuie pride vnbeleefe anger c. Saint Iames â—aith that men are enticed and drawne away by their owne concupiscence Nowe this enticing is onely by the suggestion of bad cogitations and desires This action of the flesh made Paul say that he was carnall sold vnder sinne The second action of the flesh is to hinder and quench and ouerwhelme all the good motions of the spirit Paul found this in himselfe when hee said I see another lawe in my members rebelling against the lawe of the minde and leading me captiue to the lawe of sinne By reason of this action of the flesh the man regenerate is like to one in a slumber troubled with the disease called Ephialtes or the mare who thinkes that he feeles something lying on his breast as heauy as a mountaine and would faine haue it away whereupon hee striues and labours by hands and voice to remooue it but for his life can not doe it On the contrarie the lusting of the spirit containes two other actions The first is to beget good meditations motions inclinations and desires in the minde will and affections Of this Dauid speaketh My reines teach me in the night season that is my minde affection and will and my whole soule beeing sanctified and guided by the spirit of God doe minister vnto me coÌ„sideratioÌ„s of the way in which I ought to walke Isaias prophesying of the church of the newe testament saieth When a man goeth to the right hand or to the left hee shall heare a voice saying Here is the waie walke ye in it Which voice is not onely the outward preaching of the ministers but also the inward voice of the spirit The second action of the spirit is to hinder and suppresse the bad motions and suggestions of the flesh S. Iohn saith he that is borne of God sinneth not because his seede remaineth in him that is grace wrought in the heart by the holy Ghost which resisteth the rebellious desires of the flesh That the manner of this fight may more clearely appeare wee must examine it more particularly In the soule of man there bee to speciall partes the minde and the will In the minde there is a double combate The first is betweene knowledge of the word of God and naturall ignorance or blindnesse For seeing we doe in this life knowe but in part therefore knowledge of the truth must needs be ioyned with ignorance in all that are enlightened and one of these being contrarie to another they striue to ouershadowe and ouercast each other Hence we may learne the cause why excellent diuines doe varie in diuers points of religion and it is because in this combate naturall blindnesse yet remaining preuailes more or lesse Men that are dimme sighted and cannot discerne without spectacles if they be set to discrie a thing a farre off the most of them would be of diuers opinions of it And men inlightned and regenerate in this life doe but see as in a glasse darkely Againe this must teach all students of diuinitie often to suspect themselues in their opinions and defences seeing in them that are of soundest iudgement the light of their vnderstanding is mixed with darkenes of ignoraÌ„ce And they can in many points see but as the maÌ„ in the gospell who when our Sauiour Christ had in part opened his eies saw meÌ„ walking not as meÌ„ but in the forme of trees Also this must teach al that read the scriptures to inuocate cal vpon the name of god that he would enlighten them by his spirit and abolish the mist of naturall blindnesse The Prophet Dauid was worthily inlightned with the knowledge of Gods word so as he excelled the auncient and his owne teachers in wisdome yet beeing priuie to himselfe touching his owne blindnesse often praieth in the Psalmes Inlighten mine eies that I may vnderstand the wonders of thy lawe By reason of this fight when naturall blindnesse preuailes the child of god truely inlightned with knowledge to life euerlasting may erre not onely in lighter points but euen in the verie foundation of religion as the Corinthians and the Galathians did And as one man may erre so an hundred men may also yea a whole particular Church and as one Church may erre so an hundred more may For in respect of this combate the estate and condition of all men is alike Whence it appeares that the Church militant vpon earth is subiect to errour But yet as the diseases of the bodie be of two sortes some curable and some incurable which are to death so likewise errours are And the Church though it be subiect to sundrie falls yet it cannot erre in foundation to death the errours of Gods children be curable Some may here say If all men and Churches be subiect to errour then it shall not be good to ioyne with any of them but to separate from them all I answere though they may and doe erre yet wee must not separate from them so long as they doe not separate from Christ. The second combate in the mind is between faith and vnbeleefe For faith is imperfect and mixt with the contrarie
For the life of a Christian is nothing else but a meditation of death A notable practise hereof we haue in the example of Ioseph of Arimathea who made his tombe in his life time in the midst of his garden no doubt for this ende to put himselfe in minde of death and that in the midst of his delight and pleasures Heathen Philosophers that neuer knew Christ had many excellent meditations of death though not comfortable in regard of life euerlasting Now we that haue knowne and beleeued in Christ must goe beyond them in this point considering with our selues such things as they neuer thought of namely the cause of death our sinne the remedie thereof the cursed death of Christ cursed I say in regard of the kind of death and punishment laid vpon him but blessed in regard of vs. Thirdly we must often meditate on the presence of death which we do when by Gods grace we make an account of euery present day as if it were the present day of our death and recken with our selues when we goe to bedde as though we should neuer rise againe and when we rise as though we should neuer lie downe againe This meditation of death is of speciall vse and brings forth many fruits in the life of man And first of all it serues to humble vs vnder the hand of God Example we haue of Abraham who said Behold I haue begunne now to speake to my Lord and I am but dust and ashes Marke here how the consideration of his mortalitie made him to abase and cast downe himselfe in the sight of God and thus if we could recken of euery day as of the last day it would straightway pull downe our peacocks feathers and make vs with Iob to abhorre our selues in dust and ashes Secondly this meditation is a meanes to further repentance When Ionas came to Ninive and cried Yet fourtie daies and Ninive shall be destroyed the whole citie repented in sackâ—loath and ashes When Elias came to Ahab and told him that the dogges should eate Iesabel by the wall of Iesreel and him also of Ahabs stocke that died in the citie c. it made him to humble himselfe so as the Lord saith to Elias Seest thou how Ahab is humbled before me Now if the remembrance of death was of such force in him that was but an hypocrite how excellent a meanes of grace will it be in them that truly repent Thirdly this meditation seemes to stirre vp contentation in euery estate and condition of life that shall befall vs. Righteous Iob in the very midst of his afflictions comforts himselfe with this consideration Naked saith he came I forth of my mothers wombe and naked shal I returne againe c. blessed be the name of the Lord. And surely the often meditation of this that a man of all his abundance can carrie nothing with him but either a coffin or a winding sheete or both should be a forcible means to represse the vnsatiable desire of riches and the loue of this world Thus we see what an effectuall meanes this meditation is to encrease and further the grace of God in the hearts of men Now I commend this first dutie to your Christian considerations desiring the practise of it in your liues which practise that it may take place two things must be performed First labour to plucke out of your hearts a wicked and erronious imagination wherby euery man naturally blesseth himselfe and thinkes highly of himselfe and though he had one foote in the graue yet he perswades himselfe that hee shall not die yet There is no man almost so olde but by the corruption of his heart he thinks that he shall liue one yeare longer Cruell and vnmercifull death makes league with no man yet the Prophet Esay saith that the wicked maÌ„ makes a league with death How can this be there is no league made indeed but onely in the wicked imagination of man who falsly thinkes that death will not come neare him though al the world should be destroyed See an example in the parable of the rich man that hauing stored vp aboundance of wealth for many yeres said vnto his own soule Soule thou hast much goods laid vp for many yeres liue at ease eat drink take thy pastime wheras his soule was fetched away presently And seeing this naturall corruption is in euerie mans heart we must daily fight against it and labour by all might and maine that it take no place in vs for so long as it shall preuaile we shall bee vtterly vnfit to make any preparation to death Wee ought rather to endeauour to attaine to the minde and meditation of S. Hierome who testifieth of himselfe on this manner Whether I wake or sleepe or whatsoeuer I doe me thinks I heare the sound of the trumpet Rise ye dead and come to iudgement The second thing which we are to practise that we may come to a serious meditation of our owne endes is to make praier vnto God that we might bee inabled to resolue our selues of death continually Thus Dauid praied Lord make me to know mine ende and the measure of my daies let me knowe howe long I haue to liue And Moses Lord teach me to number my daies that I may apply mine heart vnto wisdome I may bee said What neede men pray to God that they might be able to number their daies cannot they of themselues recken a fewe yeares and daies that are able by art to measure the globe of the earth and the spheres of heauen and the quantities of the starres with their longitudes latitudes altitudes motions and distances from the earth No verely For howsoeuer by a generall speculation we thinke something of our endes yet vnles the spirit of God be our schoolemaster to teach vs our dutie we shall neuer be able soundly to resolue our selues of the presence and speedines of death And therefore let vs pray with Dauid and Moses that God would inlighten our minds with knowledge and fil our hearts with his grace that we might rightly consider of death and esteeme of it euerie daie and houre as if it were the day and houre of death The second dutie in this generall preparation is that euery man must daily indeauour to take away from his owne death the power and strength therof And I pray you marke this point The Philistims sawe by experience that Sampson was of great strength and therefore they vsed meanes to knowe in what part of his bodie it laie and when they found it to bee in the haire of his head they ceased not vntill it was cutte off In like manner the time will come when we must encounter hand to hand with tyranous and cruell death the best therefore is before hand nowe while wee haue time to search where the strength of death lies which beeing once knowne we must with speede cutte off his Sampsons lockes and bereaue him of his power
when hee had confirmed this by testimonie of Scripturâ— he added This is my faith in which I will die and God will destroy them that teach otherwise This done he shooke hands with all and said Farewell my brethren and deare friends It were easie to quote more examples but these few may be in stead of many and the summe of all that godly men speake is this Some inlightened with a propheticall spirit foretell things to come as the Patriarkes Iacob and Ioseph did and there haue bin some which by name haue testified who should verie shortly come after them and who should remaine aliue and what should be their condition some haue shewed a wonderfull memorie of things past as of their former life and of the benefits of God and no doubt it was giuen them to stirre vp holy affections and thanksgiuing to God some againe rightly iudging of the change of their present estate for a better doe reioyce exceedingly that they must be translated from earth to paradise as Babylas Martyr of Antioch when his head was to be chopped off Returne saith he O my soule vnto thy rest because the Lord hath blessed thee because thou hast deliuered my soule from death mine eies from teares and my foote from falling I shall walke before thee Iehoua in the land of the liuing And some others speake of the vanitie of this life of the imagination of the sorrowes of death of the beginnings of eternall life of the comfort of the holy Ghost which they feele of their departure vnto Christ. Quest. What must we thinke if in the time of death such speeches be wanting and in the stead thereof idle talke be vsed Ans. Wee must consider the kind of sicknes whereof men die whether it be more easie or violent for violent sicknes is vsually accompanied with frensies and with vnseemely motions and gestures which wee are to take in good part euen in this regard because we our selues may be in the like case Thus much of the first dutie which is to die in faith the second is to die in obedience otherwise our death cannot bee aceeptable to God because wee seeme to come vnto God of feare and constraint as slaues to a master not of loue as children to a father Nowe to die in obedience is when a man willing and readie and desirous to goe out of this worlde whensoeuer God shall call him and that without murmuring or repining at what time where and wheÌ„ it shall please god Whether we liue or die saith Paul we do it not to our selues but vnto God and therefore mans dutie is to bee obedient to God in death as in life Christ is our example in this case who in his agonie praied Father let this cup passe from me yet with a submission not my will but thy will be done teaching vs in the very pangs of death to resigne our selues to the good pleasure of God When the prophet told king Ezechiah of death presently without all manner of grudging or repining he addressed himselfe to praier We are commanded to present our selues vnto God as free-will offerings without any limitation of time and therefore as well in death as in life I conclude then that we are to make as much conscience in performing obedience to God in suffering death as we do of any coÌ„scieÌ„ce in the course of our liues The third dutie is to render vp our soules into the handes of God as the most faithfull keeper of all This is the last dutie of a Christian and it is prescribed vnto vs in the example of Christ vpon the crosse who in the very pangs of death when the dissolution of bodie and soule drew on said Father into thy hands I commend my spirit and so gaue vp the ghost The like was done by Steuen who when he was stoned to death said Lord Iesus receiue my spirit And Dauid in his life time being in danger of death vsed the very same words that Christ vttered Thus we see what be the duties which we are to performe in the very paÌ„gs of death that we may come to eternall life Some man will happily say if this be all to die in faith and obedience and to surrender our soules into Gods haÌ„d we will not greatly care for any preparation before hand nor trouble our selues much about the right manner of dying well for we doubt not but that when death shall come we shall be able to perform all the former duties with ease Ans. Let no man deceiue himselfe by any false perswasion thinking with himselfe that the practise of the foresaid duties is a matter of ease for ordinarily they are not neither can they be performed in death vnles there bee much preparation in the life before Hee that will die in faith must first of all liue by faith and there is but one example in all the bible of a man dying in faith that liued without faith namely the theife vpon the crosse The seruants of God that are endued with great measure of grace doe very hardly beleeue in the time of affliction Indeede when Iob was afflicted he said Though the Lord kill me yet will I trust in him yet afterward his faith being ouercast with a cloud he saith that God was become his enemie and that he had set him as a marke to shoot at and sundry times his faith was oppressed with doubting and distrust How then shall they that neuer liued by faith nor inured themselues to beleeue bee able in the pang of death to rest vpon the mercie of God Againe hee that would die in obedience must first of all lead his life in obedience he that hath liued in disobedience can not willingly and in obedience appeare before the iudge when he is cited by death the sergeant of the Lord he dies indeede but that is vpon necesâ—itie because hee must yeelde to the order and course of nature as other creatures do Thirdly he that would surrender his soule into the hands of God must be resolued of two things the one is that God can the other is that God will receiue his soule into heauen and there preserue it till the last iudgement And none can be resolued of this except he haue the spirit of God to certifie his conscience that hee is redeemed iustified sanctified by Christ and shall be glorified He that is not thus perswaded dare not render vp and present his soule vnto God When Dauid said Lord into thy hands I commend my spirit what was the reason of this boldnesse in him surely nothing els but the perswasion of faith as the next words import for thou hast redeemed mee O Lord God of trueth And thus it is manifest that no man ordinarily can performe these duties dying that hath not performed them liuing This beeing so I doe againe renewe my former exhortation beseeching you that ye would practise the duties of preparatioÌ„ in the course of your liues leading
thus Though Christ hath freed thee from death by his death yet thou art quite barred from heauen because thou neuer didst fulfil the law The conscience answereth I know that Christ is my righteousnes and hath fulfilled the law for me Thirdly the deuill replies and saith Christs benefits belong not to thee thou art but an hypocrite and wantest faith Now when a man is driuen to this straight it is neither wit nor learning nor fauour nor honour that can repulse this temptation but onely the poore conscience directed and sanctified by the Spirit of God which boldly and constantly answereth I know that I beleeue And though it be the office of the conscience after it is renued principally to excuse yet doth it also in part accuse When Dauid had numbred the people his heart smote him 2. Sam. 24.10 Iob saith in his affâ—iction that God did write bitter things against him and made him possesse the sinnes of his youth Iob 13. 26. The reason hereof is because the whole man and the very conscience is onely in part regenerate and therefore in some part remaines still corrupt Neither must it seeme straunge that one and the same conscience should both accuse and excuse because it doth it not in one and the same respect It excuseth in that it assureth a man that his person stands righteous before God and that he hath an indeauour in the generall course of his life to please God it accuseth him for his particular slippes and for the wants that be in his good actions If any shall demaund why God doth not perfectly regenerate the conscience and cause it onely to excuse the answer is this God doth it for the preuenting of great misâ—hiefes When the Israelites came into the land of Canaan the Cananites were not at the first wholly displacedâ— Why Moses rendreth the reason least wild beasts come and inhabit some parts of the land that were dispeopled and more annoy them then the Cananites In like manner God renues the conscience but so as it shall still accuse when occasion serueth for the preuenting of many dangerous sinnes which like wild beasts would make hauocke of the soule Thus much of good conscience now follows euill conscience and that is so called partly because it is defiled and corrupted by originall sinne partly because it is euill that is troublesome and painefull in our sense and feeling as all sorrowes calamities and miseries are which for this very cause also are called euills And though conscience be thus tearmed euill yet hath it some respects of generall goodnes in as much as it is an instrument of the execution of diuine iustice because it serues to accuse them before God which are iustly to be accused It hath spread it selfe ouer mankind as generally as originall sinne therefore it is to be found in all men that come of Adam by ordinarie generation The propertie of it is with all the power it hath to accuse and condemne and thereby to make a man afraid of the presence of God and to cause him to flie from God as from an enemie This the Lord signified when he said to Adam Adam where art thou When Peter saw some little glimbring of the power and maiestie of God in the great draught of fish he fell on his knees and saide to Christ Lord goe from me for I am a sinnefullman Euill conscience is either dead or stirring Dead conscience is that which though it can doe nothing but accuse yet commonly it lies quiet accusing little or nothing at all The causes why conscience lieth dead in all men either more or lesse are many I. Defect of reason or vnderstanding in crased braines II. Violence and strength of affections which as a cloud doe ouercast the minde and as a gulfe of water swallow vp the iudgement and reason and thereby hinder the conscience from accusing for when reason can not doe his part then conscience doth nothing For example some one in his rage behaues himselfe like a madde man and willingly commits any mischiefe without controlment of conscience but when choller is downe he beginnes to be ashamed and troubled in himselfe not alwaies by grace but euen by the force of his naturall conscience which when affection is calmed beginnes to stirre as appeareth in the example of Cain III. Ignorance of Gods will and errours in iudgement cause the conscience to be quiet when it ought to accuse This we find by experience in the deaths of obstinate heretikes which suffer for their damnable opinions without checke of conscience Dead conscience hath two degrees The first is the slumbring or the benummed conscience the second is the seared conscience The benummed conscience is that which doth not accuse a man for any sinne vnlesse it be grieuous or capitall and not alwaies for that but onely in the time of some grieuous sicknes or calamitie Iosephs brethren were not much troubled in conscience for their villanie in selling their brother till afterward when they were afflicted with famine and distressed in Egypt Gen. 42. 2. This is the conscience that commonly raignes in the hearts of drousie Protestants of all carnall and lukewarme gospellers and of such as are commonly tearmed ciuill honest men whose apparant integritie will not free them from guiltie consciences Such a conscience is to be taken heede of vs as beeing most daâ—gerous It is like a wild beast which so long as he lies asleepe seemes very tame and gentle and hurts no man but when he is roused he then awakes and flies in a mans face and offers to pull out his throate And so it is the manner of dead conscience to lie still and quiet euen through the course of a mans life and hereupon a man would thinke as most doe that it were a good conscience indeede but when sicknes or death approcheth it beeing awaked by the hand of God beginnes to stand vp on his legges and shewes his fierce eyes and offers to rend out euen the very throat of the soule And heathen Poets knowing this right well haue compared euill conscience to Furies pursuing men with firebrands The seared conscience is that which doth not accuse for any sinne no not for great sinnes It is compared by Paul 1. Tim. 4.2 to the part of a mans bodie which is not onely bereft of sense life and motion by the gangrene but also is burnt with a searing yron and therefore must needes be vtterly past all feeling This kind of conscience is not in all men but in such persons as are become obstinate heretikes and notorious malefactours And it is not in them by nature but by an increase of the corruption of nature and that by certaine steppes and degrees For naturally euery man hath in him blindnes of minde and obstinacie or frowardnes of heart yet so as with the blindnes and ignorance of minde are ioyned some remnants of the light of nature shewing vs what is