to think basely of Christs example and doctrine p. 201. That revenge argues basenesse and the contrary meekness and goodnesse only true noblenesse of disposition p. 202. That those who use the former reasonings against their submitting to the power of godlinesse are self condemned in so doing and therefore the easier to be wrought upon by the former weapons p. 204. A HOLY LIFE HERE The only Way TO ETERNAL LIFE HEREAFTER 2. Cor. 10.4 For the weapons of our warfare are not carnal but mighty through God to the pulling down of strong holds PErsons of great lustre and eminency for vertue have seldom had the hap to be looked upon at their appearing otherwise than with an ill eye from the world their very zeal to do it good by amending of it ordinarily awakens the malice thereof against them which as by other means so more especially by lies and slanders vented against such it uses to manifest Thus our Saviour a person of the most absolute and unparalleld Innocence Matth. 11.19 we finde traduced for a glutton and a wine-bibber and a friend of Publicans and sinners and thus not to insist longer on an Introduction He who was most like him for the dignity of his office and zeal and sincerity in the managing of it the great Apostle of the Gentiles is here reported to be but a kinde of hypocritical Zelot one that made more ostentation of power by his words and Epistles being absent then he could give any real evidence of being present one that after the manner of some worldly Polititians made use of terrifying threats like bruta fulmina making a crackling noise to fright the simpler and weaker sort when as he was destitute of any real ability to inflict what he threatned In brief it appears from the second and third verses going before that some false teachers among these Corinthians whom he had before sharply threatned 1. Cor. 4.21 and shaken his Apostolical Rod over represented him to them as a person that notwithstanding his pretence of the Spirit and singular divine power he had for punishing the contumacious walked according to the flesh and so made use of those weak artifices and weapons which the wisdom of that part was able to suggest and supply him with for retaining them in their obedience to his doctrine In answer and opposition to which He first plainly denies what they did boldly affirm or insinuate saying though we walk in the flesh yet we do not war after the flesh And then he more particularly sets down what the manner of his walking or managing of his office was in reference to them and others how free from carnal artifices and how much above all the force of the flesh for the efficacie of it here saying For the weapons of our warfare are not carnal c. In the handling of which words we shall consider these three things 1. The warfare belonging to Christians by showing that there is such a warfare and withall the nature of it and way of managing it 2. The weapons belonging to this warfare as they are described 1. Negatively that they are not carnal 2. Affirmatively that they are mighty through God c. 3. The strong holds that these weapons are effectual for pulling down what these holds are and how pulled down by the said weapons Sect. 1 Touching the first of these namely that there is a warfare c. it may appear hence Because our duty is exprest by such tearms as are proper to war as Fighting 1 Tim. 6.12 2 Tim. 4.7 Luke 3.24 Ephes 6.12 Jude 3. Fight the good fight c. and I have fought c. And striving Strive to enter c. And wrestling we wrestle not against flesh and blood c. And contending contend earnestly c. And it will further appear and withall the nature of this warfare by considering the resemblance and agreement it has with war properly so call'd which is the ground of this Metaphor There are several things belonging to Warre 1. Some as the ground or occasion of it namely enemies which oppose themselves so as either to deprive men of that whereof they are already possest or hinder them from that which they have a right to or desire to attain 2. Some as means to manage it aright so as the design of these enemies may not take effect but that by the use of these means they may overcome them and secure to themselves those things the said enemies labour to deprive and hinder them of Now for the enemies in war they are usually many but they may be all ordinarily compriz'd under one Head or General And for the means they are either such as are to be used before the fight and they may be compriz'd under that which is called the discipline of war whereby Souldiers are wont to be exercised and prepared before hand or else such as are especially used and of whom there is need in time of fighting And they are either such as a man is to have in him as namely a good eye and a good heart or upon him and about him as weapons Now in all these our Christian course has a true agreement with war 1. We have enemies multitudes and millions of them many infernal spirits many wicked men many naturall inbred lusts and desires the joynt designe of all whose enmity is to deprive us of Heaven that great Good which we all defire and professe to labour for either by keeping or turning us out of the way that leads thither And all these though so many and manifold in themselves yet they may be ranked under one General the great adversary of God and our Souls the Devil He is call'd the Prince of the Air Ephes 2.2 2 Cor. 4.4 and the God of this world that works in the hearts of the children of disobedience acting not only in them by getting his suggestions entertain'd to their own ruine but also by them by using them as his instruments for effecting or attempting the perdition of others Hereupon Peter was reproved by his Name because he was though unwittingly his instrument Matth. 16.22 23. in that counsel given by him to our Saviour Now that we may be the better able to resist and overcome him we have need to be acquainted with his nature and the course he takes to oppose us his nature so far as is pertinent to this matter is best set forth by the name of Satan or adversary whereby is signified one that is wholly bent to overthrow us This is his designe this the end that he aims at and that still while we are here in this world he is going about Now the wayes he takes to do this are represented to us by two other names of his 1. That of a Serpent or old Serpent which you know is a subtle creature 2. That of a Dragon and a Lion Revel 12.9.20 2. 1 Pet. 5.8 or roaring Lion both which are very cruel and
the world blind and ignorant in divine matters til he opened their eyes and is it likely that an obscure Monke as he was and such others as were his Assistants should know better the minde of God or meaning of Scripture then so many learned Bishops and Doctours as opposed them and did not God show sufficiently his dislike and the world generally their contrary judgement and enmity against this religion when the first professours of it met every where with bonds and imprisonment and racking and burnings c. yea as the Jewes and Gentiles were the more hardned against the belief of Christs doctrine because it taught such a mean way so far from worldly pompe and pleasure to come to eternall happinesse and glory as by sufferings and afflictions is not accordingly their prejudice against ours the greater because we have none of those pompous ceremonies and ornaments which make so great a shew to a carnall eye to set it off and lastly that they may not come short in that which is worst of all hath it not been the practice of many of their agents to seek by lies and slanders to draw or deterre men from the profession of it by telling them in their Books that Luther confessed himself to have received what hee taught from the devil and by casting many foul and black aspersions upon him and others that were any way active instruments in carrying on this work against them Now in all this what do they truly do either for upholding their own or overthrowing our religion but what the ancient enemies of Christ did towards the retaining of their old superstition and keeping out the admission of his doctrine and so by this means shew plainly not onely what spirit they are of even of the same Antichristian Spirit that then manifested it self but also what they would have done if they had lived in those dayes and that is upon the same grounds have rejected Christ and condemned and persecuted the Apostles and other primitive professours and publishers of the Gospel 2. There are others who though they sufficiently see and condemn the vanity and arrogance of the Papists in using these reasonings yet still in part by their own practice help to justifie them in so doing namely such as are not willing to think well of or indeed give themselves liberty so much as seriously to consider any opinion that is against the generall received doctrine of the Church or contradicts that which some ancient Fathers and Councels have heretofore held and therfore by the same course as the Papists do labour to suppresse them as by stifling their books or punishing and imprisoning the persons that are the broachers or holders of such opinions or by using some such like worldly policy and power to which persons I shall offer these considerations seriously to be thought on 1. Whether if it were just for Luther to oppose himself as it is plain he did against the professed judgement of all the Churches of the world upon this ground that he had discovered as he verily believed some truths of great concernment to Gods glory and mans salvation it may not be just in the like case for other particular Christians as he was to hold and publish some opinions that are directly contrary to what is and hath been generally believed But it may bee said that the Church now being reformed hath attained that perfection which before it wanted and therefore it cannot be so fit now as it might be then In answer to which I willingly grant that the Church hath attained a greater perfection but that this perfection is such as either to exempt it wholly from the power of erring or that the whole Church or some remarkable part of it such as is a Synod or Councel representing it should see more clearly alwayes in divine matters then some single Christian I as readily deny that which hath been done may be done Joh. 3.8 the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bloweth where it listeth as our Saviour saith even the Spirit of truth sometimes yea many times wee may justly think if we consider besides the confidence in determining the policies and worldly interests that in Synods are often acted discovering that to the world by the means of one single person which it conceals from these and that doubtless as well to make it selfe the more obvious to be taken notice of in the weaknesse of the instrument as thereby to give a check to those affections which in Synods often bearing sway make them justly incapable of this honour 2. Whether it be not very reasonable to imagine considering that great heap of corruptions and errours which is acknowledged generally by all Protestants to have been setled in the Church when Luther first attempted a reformation and which had been the work of the spirit of Antichrist beginning to act in the Apostles dayes for many ages successively downwards 1 Joh. 4.3 to bring up to that height and perfection they were then at whether I say this being considered it be not reasonable to imagine that notwithstanding all that was discovered by him or his assistants of that time there may be some gross errours though not so directly and necessarily hinderances of salvation as some of those by them detected left still remaining behind which others by the assistance of the same spirit which they had may helpe to manifest to the world the reasonableness of which supposall may be inferr'd from these following grounds 1. That it seems not probable that the bottome of such a corruption which had been so long a gathering and was so deeply rooted should be all at once of a sudden or in one age fully discovered so long as the persons that were instruments of making this discovery though they are justly to be accounted men of eminent ability and proportionable piety yet are confest to be such as had no immediate revelation nor infallible assistance of the Spirit of God as the Apostles had 2. As in bodily distempers when a disease hath been long rooted and hath diffused its malignity through all the parts and humours of the body a through cure is neither possible nor safe on a sudden to be attempted lest such a remedy prove worse then the disease so in this case the Church of Christ having been then so deeply and universally affected with corruptious in a manner through all parts of Religion we may conceit that a through cure could not without endangering of its vitals on a sudden be attempted to have gone about to have purged out all at once and together where so many things were unsound might have given some occasion to thinke that there could be nothing good or sound remaining if this discovery had been then improved into such a full light it might considering the grosse darknesse men had so long lived in rather have blinded then helpt them in their spiritual eye-sight that is rather have made them Atheists then Reformists 3.
fiduciary application of Christs righteousnesse to a mans self as that which will be fully effectual without the former preceding And is there any likelihood or reason to expect but that this being so men should generally as we see they do take this latter way and suffer the former to lye quite untrodden and disused All we know are naturally lovers of ease and desirous if possible to reconcile the enjoyment of the pleasures of sin with the hopes of those true pleasures hereafter to be enjoyed and therefore it is no marvel if being taught as in effect by the former opinion they are that there is no absolute necessity of living holily so that these latter are possible to be come at by those who never truly and effectually relinquished the former the most every where securely allow themselves this liberty This I mean this perswasion rooted in mens mindes through the foresaid opinions that obedience to Christs laws is not required in the former degree of necessity or indispensably for attaining salvation is that which truly enervates for the most part the force of all preaching and divine exhortations to holinesse of life that which makes such preaching and exhortation how powerfully soever otherwise enforced available only to beget in men flashes of devotion or a partial piety or some vellieties and faint ineffectual endeavours of living holily this is that which makes men willing for better excusing their own voluntary sloth to interpret the habitual observing of the laws of Christ which yet they cannot but acknowledge the Scripture seems to require such a height of perfection as is not possible to be reached unto and therefore they think not necessary to be laboured after in brief this is that I conceive which of all things most deeply contributes to the upholding of the dominion of sin in the world both for the extent and degrees of it I mean among the professours of Christ and so by its influence helps forward daily the perdition of thousands of souls The apprehension of all which evils and especially of the last which is the result of them all hath made me think that I could not possibly do a more charitable work then use that ability how weak or small soever which God hath given me towards the discovering of that which is the true root of them which I conceive is no other but that before mentioned namely this common but corrupt perswasion that there is some other way of coming to the kingdom of heaven then by a holy life or the habitual observing of the laws of Christ And this accordingly I have endeavoured in this following tract partly in the discourse as the words whereunto it is limited cast me upon it and the condition of the hearers required but more fully in the annexed Appendix the designe of both which is to show that which I conceive it infinitely concerns all men to be firmly perswaded of namely that the former manner of observing the foresaid laws is an indispensable condition for attaining of eternal life A truth which as I am fully convinced of for my own part so I cannot but think there is a necessity lying upon me to do my utmost for the convincing of others into a like belief of it being firmly perswaded that such a belief thereof once throughly setled in mens mindes would be at once effectual for stopping those gaps of licentiousnesse and so of perdition that now lye open and also for enabling men to exhibit actually in their performance a greater height of perfection in reference to Christs laws then yet they have ever had so much as a serious thought of aiming after There are some other things of another nature insisted on in the following discourse such as I conceive were not so fit to offer to the ears of those who were hearers of the other parts as they may be to present to the eyes of some who may now be willing to be readers and these things perhaps as they are connexed with the other may make the structure of the whole seem somewhat uneven and disproportioned but yet being useful in their way as I hope in some degree they may prove and having the same ground for their foundation which the rest have I am willing to presume of so much charity from the candid and intelligent Reader as that he will not be so far offended at such disproportion as to censure it for a crime My main aim in the whole if my own heart deceive me not is this that Christ may have the honour of that obedience which is due to him and which he requires and Christians the comfort of that reward which they hope for from him and which is limited only to such obedience that these may not wretchedly delude themselves in their most large hopes nor wickedly defraud him of his unquestioned right by a formal and fruitlesse profession This is that great errand on which this little work is sent forth and I beseech that God who by mean and contemptible instruments useth sometimes to effect great matters to prosper it therein and to convert all to his own Glory R. S. THE CONTENTS OF THE Following Discourse THis Discourse divided into three Sections p. 3. SECT I. The first Section touching the Christian Warfare Wherein is shown the reason why this name is applyed to signifie our Christian duty p. 4. The chief enemie in this warfare is the Devil whose designe is to keep us from the kingdom of Heaaven which thing he attempts 1 By Cunning namely upon the understanding or upon the affections p. 7. 2. By Cruelty p. 9. Our main care before hand must be To settle the judgement aright in divine matters p. 11. To have a right apprehension of these worldly things p. 15. To get a firm belief of those future things promised p. 16. To have an ill opinion of the world p. 17. To beware of the Counsell of carnal friends p. 19. To inure our selves to hardnesse p. 21. In the time of our fighting it is requisite that we have 1. A good eye which must be watchful p. 25. piercing p. 26. 2. A good heart p. 28. Touching which are shown 1. That hereby is meant the Spirit of God or a divine power imprinted in the heart p. 30. 2. That we have particular grounds whereon to expect the receiving of this Spirit p. 31. And here to differences assigned betwixt the giving of this Spirit as limited to the primitive and as extended to our times p. 37. 3. What are the Conditions on our part to make us actually capable of it p. 38. Three particular rules added as those which will be of great use in this warfare 1. To look upon the prize we fight for p. 48. 2. To look upon the Company that have fought before us p. 55 3. To look upon the Captain that eyes us p. 58. SECT II. The second Section touching the weapons belonging to this Warfare p. 60. That these weapons are
devouring creatures 1. By the former is imply'd his cunning or the manifold artifices he uses for this end and indeed they are so many that they cannot easily be found out or numbred only some of the most general I shall note 1. Sometimes applying himself chiefly to the understanding He comes under the visour of Religion in the habit and it may be in the person of a preacher suggesting to men from some places of Scripture seemingly speaking that which they desire should be true some such opinions as are indeed most favourable to the flesh but most false in themselves and destructive to their souls such as that is the generality every where are possest with namely that to rely on the merits of Christ is all that is required of them that God will at last for his sake accept and crown them though now either they take no care at all of doing his will or content themselves with some faint purposes and ineffectual endeavours about it this is that artifice wherwith he takes and holds fast the multitude But it is not from any true ground in Scripture which every where speaks of doing the will of God and keeping his Commandments and being new Creatures and that as necessary conditions of obtaining salvation it is only the compliance it hath to mens natural inclinations the desire they have it should be true that makes them so readily believe it is so 2. Sometimes applving himself to the will and affections he deals with us as he dealt with our Saviour when he presented to him the Kingdoms of the world and the glory of them that is he suggest to our minds the pleasures and profits and advantages that are here to be had by giving the rains to our desires and contrarily the hardships troubles and difficulties that are likely to befall us by tying our selves to a religious course that the former are present and certain but the other namely the rewards of our Religion are yet to come and uncertain and it may be not worth the parting with those and therefore it is good to enjoy them while they are to be had and to lay aside the care of these things which if there be any such are yet farre off And to make these suggestions more effectual he hath not only multitudes of examples alwayes in readinesse that is of such as truly walk after the flesh making it all or their main care to fulfill the desires of it to present to our eyes but also many other artifices to work upon us as namely by presenting to our mindes some easy way as he did to our Saviour Onely fall down c. Matth. 4.9 or by possessing us with a perswasion that Honour and Happiness consists in those things and that contempt or danger or poverty or hatred are like to be the attendants of those that follow after heavenly things 2. Besides this Serpentine cunning he has also the cruelty of a dragon or lion and this not only in respect of the end for so this cruelty he alwayes exercises when he is most an angel that is in regard of the means by him made use of he is still a devil aiming at our destruction as his end but also in the means he useth when by flattery or the lure of profits and worldly pleasures he cannot prevail then he stirs himself to raise up storms of persecutions terrours without and terrours within sometimes putting it into the hearts of the wicked his instruments to reproach or molest and often persecute even to death those that set themselves to obey God and other times raising terrifying perplexing thoughts within themselves to make their lives and the way they are in bitter to them that so they may grow weary of it Many other things might be added but this is enough to shew the first thing which is the ground of all War namely that we have an enemy a cunning cruel powerful enemie so that its necessary we should be warriours unlesse we will give up our selves as a prey to destruction 2. The things required to war as the means to mannage it are 1. That which is requir'd before-hand as namely the discipline of war Souldiers before they engage with the enemy have ordinarily their Trainings and when they lie neer to him use to be very watchfull in keeping their Guards and sending out Scouts so there is a certain discipline wherein we are to be employ'd in the managing of our Christian warfare and it is chiefly to be proportioned to the temper and condition of our adversary that is to the cunning and cruelty that he is composed of 1. First then as one part of his cunning is to corrupt our understandings to possesse us with an erroneous judgement especially in matters which most neerly concern our salvation so our care must be to have our senses so exercised as to be able to distinguish betwixt good and evil betwixt that which is sound and that which is unsound in such matters Now this we can only attain unto by attending diligently unto the word by giving earnest heed unto those things which this Oracle of Truth commends to us For the right understanding of which we must know that though there be some things hard to be understood and which the ignorant and unstable wrest 2 Pet. 3.16 yet the greatest part especially those which immediately concern our practise and dutie whereupon our salvation chiefly and immediately depends are plain and easie to be discerned so plain indeed that it is not possible for men to apprehend them in any other sense then what of right belongs to them unlesse they will either be oscitant and carelesse readers or wilfully shut their eyes and suffer themselves to be carryed blindfold by others or lastly set themselves to wrest things to such a sense as their own sensual affections most incline them to And therefore that you neither abuse your selves nor suffer your selves to be abused by others in this kind I shall commend to you these two rules to be observed by you in this matter 1. To take heed you suffer not your affections to corrupt your judgement that is that this be not the ground of your believing this or that to be the sence of Scripture namely your desires that it should be so as that which allowes you most liberty in your sins and most comfort with them There is a saying as the fool thinketh so the bell clinketh and the meaning of it is verified here most men according to their carnal wishes and hopes they allow in themselves are willing to conceive the meaning of the Spirit of God in Scripture But as this Spirit is most contrary in it self to the temper of that carnal part in us so there cannot ordinarily be a better argument whereon to suspect or believe the unsoundnesse of any opinion or supposed sence of Scripture then this namely a natural and general forwardnesse in men to believe it for the most we
them to go along with the World that is the greatest part in their fashions and courses but even to think themselves bound to go against the stream to aim at such a singularity as is quite opposite to this general practise Be not conformed to this world but be ye transformed in the renewing of your mindes Rom. 12.2 Phil. 3.20 Jam. 4.4 and our conversation is in heaven that is the heart of a right Christian is there set Whereas the most whom the Prophet calls the men of this world as having no other portion that is of good things Psal 17.14 to receive but what they enjoy here have their hearts set upon earthly things 2. The devil may perhaps make use of the perswasions of others such as are in appearance and it may be in their intentions friends to draw those off that are entred into the way of godlinesse and have broken his snare thus he did make use of Peter to Christ and thus many times no doubt he does of those that in their carnal affections wish others well perhaps putting into their mouths such words as these what needs all this ado why should you trouble your selves with so much reading or praying or meditating or conferring together cannot you content your selves as others do with what is done in publike what necessity is there that you should be so precise in your carriage so scrupulous and circumspect in your words do not you think that others as wise as you that make no such matter of these things Thus I doubt not but many times it falls out But whosoever you are that are thus assaulted and thus set upon to have you abate of your zeal and care about the things of the kingdom of Heaven which hath need of all helps in this cold and frozen world for encreasing it you are to look upon the persons employed in this work though they be as near to you as Peter was to Christ yea though it should be one that lies in your bosom as the instruments of Satan that is such as at least unwittingly are his instruments doing that which tends truly to your destruction and therefore let it be your care that the love you have to the parties or the apprehension of that which they bear to you corrupt you not so far as easily it may as to make you hearken to such counsels in abating of the performance of those duties which are so necessary You are to remember that lesson of our Saviours in this case If any man hate not father and mother he cannot be my disciple Luke 14.26 3. As the devil is cunning so is he also cruel one that not only makes use of gentle and flattering means but also of rough and harsh usage and therefore we must fit out preparation hereunto also We must inure our selves beforehand to hardness 2 Tit. 2.3 Thou therefore as a good souldier of Jesus Christ endure hardness Souldiers when they enter into the field or come to be ingag'd are forced to indure much hardness cold and wet and hard lodging and to be content with course and scant dyet and therefore they that are desirous to approve themselves good souldiers indeed in this kinde will be ordinarily so wise as to innure themselves before-hand to some such hardship at least those that have the command and government of them will not suffer them to spend their time in ease and idlenesse or in the softning pleasures of feasting and delicate feeding The like wisdom is requir'd in us we are sure through the opposition of this great adversary to meet with hardnesse troubles within or without or both and therefore we must prepare our selves before-hand for this hardnesse by willingly undergoing some hardnesse at present Now by this hardnesse I mean nothing else but the doing of those things which are naturally hard and unpleasing to us together with the crossing our selves in those things which our sensual part carries us to 1. That which I understand by the former is the constant and continued uses of these Christian exercises of prayer meditation exhortation and sometimes fasting all which are commonly especially at first ungrateful to the flesh but very requisite for hardning it and making it serviceable to the spirit and so for strengthening of us to hold out in this Warfare 2. That which I understand by the latter namely by crossing our selves in those things which our sensual part carries us to 't is not any Stoical irrational opposing of our desires in the use of things which the temper of our bodily constitution requires and which God hath allowed us so far to satisfie but it is the inordinatenesse of these desires which many times are very pleasing and therefore hard to be moderated and such are the desires of revenge or of expressing anger or hatred which we are so far to oppose in our selves by the Law of Christ as not only not to wish or take pleasure in any evil that befalls him that hath done us wrong or is our profest enemie but even truly to wish and seek his good And in regard of this kinde of hardnesse it is that our Christian duties are exprest by such names as imply a kinde of violence to be used against our selves Col. 3.5 Gal. 5.24 Matth. 5.29.30 as mortifying our earthly members crucifying the flesh pulling out the right eye cutting off the right hand c. And by this crossing our selves in this kinde by subduing that anger or pride or covetousnesse or other the like sensual affection that is yet in us we shall take out the sting from all other crosses that the devil by any of his instruments can bring upon us Lastly one thing not the least effectual to prepare thee for this hardnesse so as to make thee go thorough with thy Christian Warfare will be to settle this perswasion in thy self namely that though thou mayest certainly by so going on promise thy self victory in the end and also ordinarily much comfort for the present even in the exercises of religion or keeping Gods commandments according to that of the Psalmist in keeping of them there is great reward a hundred fold now in this present time is promised by our Saviour Psal 19.11 Mark 10.30 yet thou must expect through this adversaries means several rubs and discouragement to be now and then cast in thy way and that not onely by the reproaches and persecutions of others but which is most bitter and dangerous of all some perplexing distracting thoughts within thy self so that all thy sense of pleasure shall be taken away and that course which hitherto thou hast gone on in shall appear in thy own apprehension not only tedious but an unprofitable and uncomfortable course This I say thou art to reckon of afore-hand that thou mayest be the better prepared for it and not think it any strange thing when thou findest thy self in this case Only when it is so with thee thou must
God himself does ordinarily by degrees proceed in his works to perfection and even in discoveries of this nature Thus at first he revealed himself and the manner of his worship onely somewhat generally and obscurely to the first ages and inhabitants of the world after that somewhat more distinctly and particularly to Abraham and yet after this far more fully and perfectly to the Jewes his seed by Moses all which discoveries were yet in respect of that perfect model exhibited in the Gospel but rudiments Gal. 4.3 or elements of the world as they are called and for the Gospel which is the only full and perfect light in this kinde There was first John Baptist as the morning star or dawning before the Sun-rising sent to make way for it by preparing mens mindes through his more imperfect doctrine instilled into them for the admission of this great and splendent light the substance whereof though it was fully delivered by Christ in his preaching yet we finde even those to whom the chief care of publishing it to others was committed by him namely the Apostles through the prepossession that other opinions they had been bred up in had taken of them could not by Christs so teaching it sufficiently in all things apprehend it persisting in the belief and practise of some things contrary to what they had received from him till by some other more particular means they were convinc't to the contrary and so we finde the Jews that at first became Christians not only still in love with the practise of many Mosaick ceremonies all which were of right declared to be void by the doctrine and death of Christ but even stil in a manner permitted by the Apostles therein who could not but well consider what power prepossession must needs have in them from that whereof they had had experience in themselves and therefore upon this ground as they did not urge their authority so far as to require an absolute and universal conformity of others in all things to what they themselves taught and held so they allowed those converted Jewes in these things to dissent from them Phil. 3.15 till God in time might by some other means convince them of the unnecessarinesse and unprofitablenesse of the said ceremonies which shortly after he did most fully in suffering the Jewes Temple the place appointed for the celebrating that ceremonious worship in to be destroyed and the Jewes themselves to be excluded out of that Countrey that he had given them and so their government to be dissolved Now this I say having bâ—n Gods method heretofore thus by degrees and parcels to reveal his truth and bring men into a belief and submission to it why should it not be reasonable to conceive that he might do so at the time of the late Reformation that is communicate such a proportion of truth to the world then as was simply necessary and which the constitution of that time would admit but leave still some more for others in after times to finde out and therefore sure the going about to stifle or hinder all such productions of others in this kinde as go beyond the latitude of that discovery that was then made though it may sometimes possibly keep out errours yet it may as certainly be a bar to truth if ever God offer it as I know not but he may and hath by the pains of some single person to make it appear to the world and so such course is to be interpreted a resisting of his Spirit and so far a fighting against God 3. Whether it is not probable considering the great and general sinfulnesse of Christians even of those that are called Reformists or Protestants the far greater part whereof every where palpably and resolvedly allow themselves in the violation of many known lawes of Christ as vain talking and jesting executing revenge greedily seeking and projecting to lay up treasures on earth c. John 7.17.14.21 2 Thes 2.11 And withall considering that ordinary dispensation which the Scripture tels us God is wont to use either in reference to a clearer discovery of truth or giving men up to errour whether these things being considered it be not probable that some errour or errours either are or have been publickly and authoritatively maintain'd which are to be looked upon both as a root or spring of such common and epidemical sinfulness and also in part as a punishment of it Who does not see that for such opinions as are any way favourable to the flesh and mens sensual ease and enjoyments if there be but any little seeming pretense from Scripture to ground them on its authoritie how men are most generally ready and willing to believe them and who may not but know that considering the great purity and declar'd severitie of God in this kind God often uses to deliver up such persons to the power of such opinions to believe them as divine Oracles of Truth when indeed they are nothing but lies and inventions of men Upon all which grounds I conceive it altogether a thing unreasonable which hath of late been much practised and which some still approve of namely the stopping such books or opinions from coming abroad or having the favour to be publickly known or considered as are presumed to to be against some things long and generally received Now to return to the consideration of that which we last spoke of namely the strength of these strong holds formerly mentioned the reasonings I mean which the learning and wisdome of great ones heretofore suggested to them whereby to maintain their standing out against Christ and the profession of his doctrine I shall now briefly shew you how these forts were demolisht how their reasons were in great part silenced and confuted and that was by no other way but by the use and power of those weapons formerly spoke of The Apostles and others then that had the managing of the said weapons did not deny what these opposers affirm'd either as relating to the upholding the credit of their own religions or towards the abating the esteem of that which they were to be perswaded to that is they did not denie but that those Religions of the Gentiles were ancient and generally received and that men of great dignity and place were Patrons and professors of them nor that they had had outward prosperitie joyn'd with them Neither did they deny that this Religion of Christs was then new not that it was publisht and profest by mean persons and accompanied with the rage and enmity of the world That the Author of it did indeed suffer those vile evils by them objected without avenging himself which made him seem so despicable a person in the eyes of the world and that he hath taught such kind of sufferings having the like meeknesse and humility to what he exprest joyn'd to them to be the only road that leads to eternal happinesse and glory They did I say deny none of these things
directly set down what I conceive we are by the light of Scripture to apprehend in this matter The repentance then I say which the Scripture so much commendeth and promiseth such blessings to as for giveness of sins and eternall life doth not consist only in a grief of mind for sins past yea it does not at all properly consist in this this being rather to be accounted a preparation and disposition to than a part of it but it is as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports a change of the mind formerly in love with sin and unrighteousness into a better state and temper that is such a change whereby not only it unfeignedly condemns and detests the former course of living but also hath a reformation of the whole life and manners accompanying it and this I conceive the Apostle sufficiently implys when hee tels the Corinthians 2 Cor. 7.9.10 that they sorrowed to repentance and further says that godly sorrow works repentance by which expressions he at once shows that sorrowing or godly sorrow is a fore-runner and cause of repentance and also that repentance is a thing truly distinct from such sorrow and that can be no other thing than such a change as we have named which he further also confirms at the 11. ver by distinctly setting down the effects of that sorrowing in the said Corinthians There is an usuall saying that true repentance is never too late or which comes all to one that it is and will be alwaies profitable and this I shall readily grant taking true repentance in that sense wherein I have expressed it which I conceive is only truly so but then I must adde withall that it may be sometimes too late for having this repentance or that this repentance is not alwaies during this life possible and the not possibility of it is caused either 1. Naturally through defect of time as in men ready to dye when it is impossible for them what ever good purposes or intentions they have to exhibit such a change in themselves as repentance consists in that is when they cannot any longer nor truly be said to walk after the spirit and live as new creatures in doing the commandements of Christ which necessarily requires time and that some considerable part of a maus life for the doing of them Or else it is caused judicially that is by way of divine punishment and obduration as in those of whom St. John speaks who being slight or malicious regarders of Christs miracles done among them could not as he says believe and so consequently nor repent John 12.37 c. and that because God had blinded their eyes and heardned their heart which obduration we are yet to conceive does not effect an absolute impossibility of repenting but only a very great difficulty of it and such as hardly any of them that are so hardned doe actually overcome as may be collected from Rom. 10. v. 1. 21. ch 11 v. 14. It is alwaies hard for men to obey God that is before they be thorowly inured and habituated to such obedience but this hardness must sure be needs much augmented when there is added thereunto a custom of disobeying and resisting Gods will this being as another nature and therefore the relinquishing of such a custom and entertaining the contrary that is for such persons thus truly to repent is such a degree of hardness as may well be expressed by the tearm Jer. 13.23 impossible as the Prophet Jerem. in effect does express it As for that repentance whereby is signified only a true mourning or sorrow of mind for sins past and answerable desire of the pardon of them it is not to be denyed but that is alwaies while life lasts possible but yet it is to be denied that it is or will be alwaies profitable the Jsraelites after they had provoked God in the wilderness thus repented that is they mourned greatly upon the report made by Moses to them of Gods intention for cutting them short of that land of Canaan formerly promised to them Num. 14.39 yet could they not for all this be admitted into the said land or rest so promised them and this example of theirs is purposely alleged by the Authour of the Epistle to the Hebr. to this end Heb. 3. 4. ch namely to instruct us that if we be like them in our sins hardning our selves against the calls of God and refusing in this our day to obey his voice sounding in the Gospel we shall be also like them in our punishment that is deprived of the true rest the kingdom of heaven promised us by Christ notwithstanding all our mourning and begging of God at last for it so Esau as the same Authour tels us did thus repent that is he grieved and afflicted himself with sorrow for that neglect whereby he saw he had brought himself in danger of losing his Fathers blessing Heb. â—2 17 and yet he found no place for repentance that is for his Father Isaaks repentance so as to move him to change his mind towards him by recalling the blessing conferred on Jacob though he sought it carefully with tears and this example likewise is alleged to the same purpose namely to inform us that if we remain in our sins and prefer these present pleasures belonging to the flesh before that future spirituall felicity to which we are called as they all doe that do not so highly value it as for its sake truly and effectually to break off their sins we shall be rejected of God neither shall we be able by any crys and tears to move him to bestow on us that heavenly inheritance or blessing otherwise intended us having by such our carriage rendred our selves at once unworthy and uncapable of it If any be yet unsatisfied with these proofs and willing still to promise themselves or others upon their unfeigned mourning for their sins and praying for the pardon of them when as yet they have not effectually left the said sins nor exhibited the contrary obedience required of them a happy issue that is so as to be accepted with God and have eternall life conferred on them I shall desire them to consult and seriously consider these places John 9.31 Es 1.15 Jer. 11.11 14.14.11 12. Mic. 3.4 Zech. 7.13 Prov. 1.24 to the end Deut. 28.63 by which I conceive if they will not wilfully shut their eyes they may be at once convinced to acknowledge this for a grosse as well as dangerous errour and withall discern that is is not alwayes and for all a time of grace or mercy during this life but that there is also a time of severity and punishment here namely when God will be so far from taking pity on some that is on all those who refused to hear his calls and would none of his counsel not choosing the fear of the Lord but the wayes of their own heart and of the world to walk in as even to take pleasure in their distresse and