the holy Ghost is by little and little begun and increased in vs. Reasons I. Paul would not so greatly bewaile his originall sinne if after Baptisme it ceased any more to bee sinne I see saith he another law in my mēbers rebelling against the law of my mind and leading me captiue vnto the lawe of sinne which is in my members O miserable man ◠who shall deliuer me from this body of death II. Originall sinne is called a sinne out of measure sinfull Rom. 7.13 And Heb. 12.1 a sinne that hangeth fast on or easily compasseth vs about III. Concupiscence is the roote of actuall sin and therefore euen after Baptisme it must properly be a sin IV. Vnlesse that concupiscence were a sinne where would or could be that vehement and hote combate betwixt the flesh and the spirit The VI. errour Baptisme is absolutely necessarie to saluation especially for children The Confutation Wee denie that Baptisme is of absolute necessitie to saluation Reasons I. Sacraments doe not conferre grace but rather confirme grace when GOD hath conferred the same The children of faithfull parents are borne holy not by naturall generation but by the grace of God and are not first made holy by baptisme and as for such as are of yeares of discretion before they be baptized they cannot be baptized vnlesse they beleeue Nowe all such as beleeue they are both iustified and reconciled to God and therefore albeit they without their owne default are depriued of the Sacraments it is vnpossible for thē to perish II. God did precisely appoint circumcision to be on the eight day not on the first or the second nowe there is no doubt but that many infants before their eight daie were preuented of circumcision by death all which for a man peremptorily to set downe as condemned were very absurd III. If circumcision were of such absolute great necessitie why was it for the space of fourtie yeares in the desart intermitted and that onely because the Israelites beeing often in iourney such as were circumcised were by it in ieopardy of death no doubt Moses and Aaron would neuer haue omitted this Sacrament so long if it had bene absolutely necessarie to saluation IV. This doctrine of the absolute necessitie of Baptisme was vnknowne to the auncient Fathers For the primitiue Church did tollerate very godly men though we allow not this their fact that they should deferre their baptisme many yeares yea often to the time of their death Hence was it that Constantine the great was not baptised till a little before his death and Valentinian by reason of his delay was not at all baptized whome notwithstanding Ambrose pronounceth to be in heauen And Bernard in his 77. epist. disputeth that not euery depriuation of Baptisme but the contempt or palpable negligence is damnable The VII errour Man after the fall of Adam hath free-will as well to doe that which is good as that which is euill although it be in a diuers manner that is he hath free-wil to do◠euill simplie and without any externall aide but to doe well none at all but by the grace of God preuenting or guiding vs the which grace notwithstanding euery man hath and to the which grace it is in our free-will either to consent and togither worke with the same or not And therfore the power of free-will to doe that which is good acceptable to God is onely attenuated weakened before conuersion and therefore man can of himselfe worke a preparation to iustification The Confutation Man not regenerated hath free-will to doe onely that which is euill none to doe good He beeing not already conuerted cannot so much as will to haue faith and be conuerted Reasons I. Man is not said to be weake or sicke but dead in sinnes Ephe. 2.1 Col. 1.13 As he therefore that is corporally dead can not stirre vp himselfe that he may performe such workes of viuification no not then when others helpe him so he that is spiritually dead cannot mooue himselfe to liue vnto God II. He is the seruant of Satan and bondslaue of sinne Eph. 2.2 Rom. 6.13 Nowe we knowe that a seruant standeth at the becke pleasure of another and can doe nothing els III. That which no man can by himselfe knowe and beleeue the same he cannot will but no man can knowe beleeue those things that appertaine to the kingdome of GOD. 1. Cor. 2. vers 14. The naturall man perceiueth not the things of the spirit of God 2. Cor. 3. 5. We are not sufficient of our selues to thinke any thing as of our selues Therefore no man can will by himselfe those things that appertaine to Gods kingdome IV. That which is a deadly enemie to goodnes and is directly repugnant thereunto the same desireth not that which is good but the will is an enemie directly repugnant vnto goodnes Rom. 8.7 The wisdome of the flesh is hatred against God for it is not subiect to the lawe of God neither indeed can bee Obiect I. The word is neere vnto thee in thine heart and in thy mouth that thou maiest doe the same Deut. 30. Answer It is easie to performe the lawe legallie but not Euangelically Now this is done when as any man doth fulfill the law by a Mediatour and from him receiuing the spirit of god doth endeuour to performe new obedience Obiect II. God giueth many precepts by which we are commanded to repent beleeue obey God c. Therefore to doe these we haue free-will Answ. Such places doe not shew vs what we can doe but what we should doe our weaknes what we cannot doe neither doe they shew what men can doe but what men should doe II. They are instruments of the holy Ghost whereby he doth renue and conuert such as shall be saued They obiect againe God in commanding these doth not require things impossible Ans. He doth not indeede to men in their innocencie but now to all such as fell in Adam he doth and that by their owne default not Gods Obiect III. Philip. 3. 12. Worke your saluation with feare and trembling Answer Paul speaketh of such as are alreadie conuerted which haue their wil in part freed Obiect IV. If the will be a meere patient it is constrained to doe that which is good Answ. The will both in it selfe and of it selfe is a meere patient in her first conuersion vnto God but if it be considered as it is mooued by the spirit of God it is an agent For being mooued it mooueth It is not therefore compelled but of a nilling will is made a willing will The VIII errour The holy Ghost doth not giue grace to will but onely doth vnloose the will which before was chained and also doth excite the same so that the will by her owne power doth dispose her selfe to iustification The Confutation It is apparantly false To will those things which concerne the kingdome of God as faith conuersion and new obedience is the meere gift of Gods spirit
they that are the sonnes of God are led by his spirit a most notable benefit for looke where the h. Ghost dwelleth there he will be Lord gouerning both heart minde will and affections and that two waies I. by repressing all badde motions vnto sinne arising either from the corruption of mans nature from the world or from the deuil II. by stirring vp good affections and motions vpon euery occasion so it is said The flesh that is the corruption of mans nature lusteth against the spirit the spirit that is grace in the heart lusteth against the flesh that after a double sort first by labouring to ouermaster and keep down the motions thereof secondly by stirring vp good motions and inclinations to pietie and religion In Esay the holy Ghost hath most excellent titles The spirit of the Lord the spirit of wisdome and vnderstanding the spirit of counsel of strength the spirit of knowledge of the feare of the Lord. Now he is so called because he stirres vp good motions in the godly of wisdome of knowledge of strength of vnderstanding of counsell and of the feare of the Lord. And S. Paul saith that the fruits of the spirit are ioy peace loue long suffering gentlenesse goodnesse faith meekenes temperance c. all which are so tearmed because where the holy Ghost ruleth there he ingendreth these good gifts and motions of grace but among all the inward motions of the spirit the most principall are these I. an vtter disliking of sinne because it is sinne And that is when a man hath an eye not so much to another mans sinnes as to his own seeing them is truely sorrowfull for them and disliketh them and himselfe for them not so much because there is a place of torment or a day of iudgement to come wherein hee must answer to God for them all but as if there were no hell or iudgement because God is displeased by them who hath beene vnto him a most louing and mercifull father in redeeming him by Christ. The second is an hungring desire aboue all things in this worlde to be at vnitie with God in Christ for the same sinnes This is a motion of the holy Ghost which no man can haue but he in whome the holy Ghost doth dwell The third the gift of hearty praier For this cause the Holy Ghost is called the spirit of supplications because it stirreth vp the heart and makes it fit to pray and therefore Paul saith that the spirit of God 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 This is an ordinarie worke of the holy Ghost in all that beleeue he that would knowe whether he haue the spirit dwelling truely in his heart shall knowe it by this A mother carrieth her child in her armes if it crie for the dugge and sucke the same it is aliue being obserued many daies togither if it neither crie nor stirre it is dead In like manner it is an vnfallible note of a true child of God to crie to his father in heauen by praier but he that neuer crieth nor feeleth himselfe stirred vp to make his mone to God is in a miserable case and he may well be thought to be but a dead childe and therefore let vs learne in praier vnfainedly to poure out our soules before God considering it is a speciall gift of the Holy Ghost bestowed on the children of God The fourth worke of the holy Ghost in the heart of the elect is comfort in distresse and therefore our Sauiour Christ calleth him the comforter whome he will send and in the Psalme hee is called the oyle of gladnesse because he maketh glad the heart of man in trouble and distresse There be two things that fill the heart full of endlesse griefe the first outward calamities as when a man is in any danger of death when he looseth his goods his good name his friendes and such like The second is a troubled conscience whereof Salomon saith A troubled spirit who can beare it and of all other it is the most heauie and grieuous crosse that can bee When as the hand of God was heauie vpon Iob this was the sorest of all his affliction and therefore he crieth out that the arrowes of the almightie did sticke in his soule Nowe what is the comfort in this case Ans. In the middest of all our distresses the holy Ghost is present with vs to make vs reioice and to fill vs with comforts that no tongue can expresse out of the word of god and specially the promises thereof And hereupon the vngodly man when afflictions befall him is readie to make away himselfe because he wants the comfort of the holy Ghost The last benefit wrought in the hearts of the elect is the strengthening of them to doe the weightiest duties of their callings and hence the holy Ghost is called the spirit of strength There be diuers things to bee done of a Christian man that are farre beyond the reach of his power as fiâ—st when he seeth his owne sinnes and is truely humbled for them then to lift vp the hand of faith to heauen and thereby to catch holde on the mercy of God in Christ is the hardest thing in the whole world and this doe all those knowe to be true in some part which knowe what it is to beleeue Secondly it is as hard a thing in the time of temptation to resist temptation as for drie wood to resist the fire when it begins to burn Thirdly when a maÌ„ is put to his choice either to loose his life goods friends and all that he hath or els to forsake religion euen then to forsake all and to sticke vnto Christ is a matter of as great diffâ—cultie as any of the former Fourthly when a man wanteth the ordinary meanes of Gods prouidence as meate drinke and cloathing then at the very same instant to acknowledge Gods prouidence to reioyce in it and to relie theron is as much as if a man should shake the whole earth It is against our wicked nature to trust God vnlesse he first lay downe some pawne of his loue mercie to vs. How then will some say shall any one be able to doe these things Ans. The holy Ghost is the spirit of strength and by him we do all things as Paul saith I am able to doe all things through the helpe of Christ which strengtheneth me Concerning these gifts of the holy Ghost two questions may be mooued First what is the measure of grace in this life Answ. Small in respect In this world we receiue as Paul saith not the tenths but the first fruits of Gods spirit the earnest of the spirit Now the first fruits properly are but as an handfull or twaine of corne to a whole corne field containing many acres furlongs of ground
power but God workes to wil in vs. For looke at what time God giues grace at the same time he giueth a will to desire and will the same grace as for example when God workes faith at the same time he workes also vpon the will causing it to desire faith and willingly to receiue the gift of beleeuing God makes of the vnwilling will a willing will because no man can receiue grace vtterly against his will considering will constrained is no will But here we must remember that howsoeuer in respect of time the working of grace by Gods spirit and the willing of it in man goe togither yet in regard of order grace is first wrought and mans will must first of all be acted and mooued by grace and then it also acteth willeth and mooueth it selfe And this is the last point of consent betweene vs and the Romane Church touching freewill neither may we proceede further with them II. The dissent or difference The point of difference standeth in the cause of the freedome of mans will in spirituall matters which concerne the kingdome of God The Papists say mans will concurreth and worketh with Gods grace in the first conuersion of a sinner by it selfe and by it owne naturall power and is onely helped by the holy Ghost We say that mans will worketh with grace in the first conuersion yet not of it selfe but by grace Or thus They say will hath a naturall cooperation we denie it and say it hath cooperation onely by grace beeing in it selfe not actiue but passiue willing well onely as it is mooued by grace wherby it must first be acted and mooued before it can act or will And that we may the better conceiue the difference I will vse this comparison The church of Rome sets forth the estate of a sinner by the condition of a prisoner and so doe we marke then the difference It supposeth the said prisoner to lie bound hand and foote with chaines and fetters and withall to be sicke and weake yet not wholly dead but liuing in part it supposeth also that being in this case he stirreth not himselfe for any helpe and yet hath ability and power to stirre Hereupon if the keeper come and take away his bolts and fetters and hold him by the hand helpe him vp he can and will of himselfe stand walke and goe out of prison euen so say they is a sinner bound hand and foot with the chaine of his sinnes and yet he is not dead but sicke like to the wounded man in the way betweene Ierico and Ierusalem And therefore doth he not will and aâ—fect that which is good but if the holy Ghost come and doe but vntie his bands and reach him his hand of grace then can he stand of himself and will his owne saluation or any thing els that is good We in like manner graunt that a prisoner fitly resembleth a naturall man but yet such a prisoner must he be as is not onely sicke and weake but euen starke dead which can not stirre though the keeper vntie his bolts and chaines not heare though he sound a trumpet in his eare and if the said keeper would haue him to mooue and stirre he must giue him not onely his hand to helpe him but euen soule and life also and such a one is euery man by nature not onely chained fettered in his sinnes but stark dead therein as one that lieth rotting in the graue not hauing any abilitie or power to mooue or stirre and therefore he cannot so much as desire or do anything that is truly good of himself but God must first come and put a new soule into him euen the spirit of grace to quicken and reuiue him and then beeing thus reuiued the will beginneth to will good things at the very same time when God by his spirit first infuseth grace And this is the true difference betweene vs and the Church of Rome in this point of freewill III. Our reasons Now for the confirmation of the doctrine we holde namely that a man willeth not his owne conuersion of himselfe by nature either in whole or in part but by grace wholly and alone these reasons may be vsed The first is taken from the nature and measure of mans corruption which may be distinguished into two parts The first is the want of that originall righteousnesse which was in man by creation the second is a pronenes and inclination to that which is euill and to nothing that is truly good This appeareth Gen. 8.21 the frame of mans heart saith the Lord is euill froÌ„ his childhood that is the disposition of the vnderstanding wil affections with all that the heart of man deuiseth formeth or imagineth is wholly euill And Paul saith Rom. 8.7 The wisdome of the flesh is enmitie against God Which wordes are very significant for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated wisdome signifieth that the best thoughts the best desires affections and indeauour that be in any naturall man euen those that come most neare to true holines are not onely contrarie to God but euen enmitie it selfe And hence I gather that the very heart it selfe that is the will and minde from whence these desires and thoughts doe come are also enmitie vnto God For such as the action is such is the facultie whence it proceedeth such as the fruit is such is the tree such as the branches are such are the rootes By both these places it is euident that in man there is not onely a want absence or depriuation of originall righteousnes but a pronenesse also by nature vnto that which is euill which pronenesse includes in it an inclination not to some fewe but to all and euery sinne the very sinne against the holy Ghost not excepted Hence therefore I reasons thus If euery man by nature doth both want originall iustice and be also prone vnto all euill then wanteth he naturall freewill to will that which is truly good But euery man by nature wants originall iustice and is also prone vnto all euill Ergo Euery man naturally wants freewill to will that which is good Reason II. 1. Cor. 2. 14. The naturall man perceiueth not the things of the spirit of God for they are foolishnes vnto him neither can know them because they are spiritually discerned In these wordes Saint Paul sets downe these points I. that a naturall man doth not so much as thinke of the things reuealed in the Gospell II. that a man hearing and in mind conceiuing them can not giue consent vnto them and by naturall iudgement approoue of them but contrariwise thinketh them to be foolishnes III. that no man can giue assent to the things of God vnlesse he be enlightened by the spirit of God And hence I reason thus If a man by nature doth not know and perceiue the things of God and when he shall know them can not by nature giue assent vnto them then hath he no power to will
forth his best hearers as eaters of his bodie and drinkers of his blood and thirdly he intends to prooue this conclusion that to eate his bodie and to drinke his blood and to beleeue in him are all one Now then if Christ be as foode and if to eate and drinke the bodie and blood of Christ be to beleeue in him then must there be a proportion betweene eating and beleeuing Looke then as there can be no eating without taking or receiuing of meate so no beleeuing in Christ without a spirituall receiuing apprehending of him And as the bodie hath his hand mouth and stomacke whereby it taketh receiueth and digesteth meat for the nourishment of euery part so likewise in the soule there is a faith which is both hand mouth and stomacke to apprehend receiue apply Christ all his merits for the nourishment of the soule And Paul saith yet more plainly that through faith we receiue the promise of the spirit Now as the propertie of apprehending applying of Christ belōgeth to faith so it agreeth not to hope loue confidence or any other gift or grace of God But first by faith we must apprehend Christ apply him to our selues before we can haue any hope or confidence in him And this applying seems not to be done by any affection of the will but by a supernaturall act of the mind which is to acknowledge set downe and beleeue that remission of sins and life euerlasting by the merit of Christ belong to vs particularly To this which I haue said agreeth Augustine Tract 25. on Ioh. Why preparest thou teeth and belly beleeue and thou hast eaten and Tract 50. How shall I reach my hand into heauen that I may hold him sitting there Send vp thy faith and thou laiest hold on him And Bernard saith homil in Cant. 76. Where hee is thou canst not come nowe yet goe to followe him and seeke him beleeue and thou hast found him for to beleeue is to finde Chrysost. on Mark Homil. 10. Let vs beleeue and wee see Iesus present before vs. Ambr. on Luk. lib. 6. c. 8. By faith Christ is touched by faith Christ is seene Tertul. de resur car Hee must be chewed by vnderstanding and be digested by faith Reason II. Whatsoeuer the holy Ghost testifieth vnto vs that we may yea that we must certenly by faith beleeue but the holy Ghost doeth particularly testifie vnto vs our adoption the remission of our sinnes and the saluation of our soules and therefore we may and must particularly and certainly by faith beleeue the same The first part of this reason is true and cannot be denied of any The second part is prooued thus Saint Paul saith Rom. 8.15 Wee haue not receiued the spirit of bondage to feare but the spirit of adoption whereby we cry Abba father adding further that the same spirit beareth witnesse with our spirits that we are the children of God Where the Apostle maketh two witnesses of our adoption the spirit of God and our spirits that is the conscience sanctified by the holy Ghost The Papists to elude this reason alleadge that the spirit of God doth indeede witnesse of our adoption by some comfortable feelings of Gods loue and fauour being such as are weak and oftentimes deceitfull But by their leaues the testimony of the spirit is more then a bare sense or feeling of Gods grace for it is called the pledge and earnest of Gods spirit in our hearts 2. Cor. 1.22 and therfore it is fit to take away all occasion of doubting of our saluation as in a bargaine the earnest is giuen betweene the parties to put all out of question Bernard saith that the testimonie of the spirit is a most sure testimonie epist. 107. Reason III. That which we must pray for by Gods commandement that we must beleeue but euery man is to pray for the pardon of his owne sinnes and for life euerlasting of this there is no question therefore hee is bound to beleeue the same The proposition is most of all doubtfull but it is prooued thus In euery petition there must bee two things a desire of the things wee aske and a particular faith whereby we beleeue that the thing wee aske shall be giuen vnto vs. So Christ saith Whatsoeuer ye desire when you pray beleeue that you shall haue it and it shall be giuen vnto you And S. Iohn further noteth out of this particular faith calling it our assurance that God will giue vnto vs whatsoeuer we aske according to his will And hence it is that in euery petition there must be two grounds a commandement to warrant vs in making a petition and a promise to assure vs of the accomplishment thereof And vpon both these followes necessarily an application of the things which we aske to our selues Reason IV. Whatsoeuer God commandeth in the Gospell that a man must and can performe but God in the Gospell commaundeth vs to beleeue the pardon of our owne sinnes and life euerlasting and therefore wee must beleeue thus much and may be assured thereof This proposition is plaine by the distinction of the commandements of the lawe and of the Gospell The commandements of the lawe shew vs what we must doe but minister no power to performe the thing to be done but the doctrine and commandements of the gospel doe otherwise and therefore they are called spirit and life God with the cōmandement giuing grace that the thing prescribed may be done Now this is a commandement of the Gospell to beleeue remission of sinnes for it was the substance of Christs ministerie repent beleeue the Gospell And that is not generally to beleeue that Christ is a Sauiour and that the promises made in him are true for so the deuills beleeue with trembling but it is particularly to beleeue that Christ is my Sauiour and that the promises of saluation in Christ belong in speciall to me as Saint Iohn saith This is his commandement that we beleeue in the name of Iesus Christ nowe to beleeue in Christ is to put confidence in him which none can do vnles he be first assured of his loue and fauour And therefore in as much as wee are inioyned to put our confidence in Christ wee are also ioyned to beleeue our reconciliation with him which standeth in the remission of our sinnes and our acceptation to life euerlasting Reason V. Whereas the Papists teach that a man may be assured of his saluation by hope euen hence it follows that he may be vnfallibly assured therof For the propertie of true and liuely hope is neuer to make a man ashamed Rom. 5.5 And true hope followeth faith presupposeth certaintie of faith◠neither can any man truly hope for his saluation vnlesse by faith he be certenly assured thereof in some measure The Popish doctors make exception to these reasons on this maner First they say it cannot be prooued that a man is as certain of his saluation by
3.14 As Moses lifted vp the serpent in the wildernesse so must the sonne of man be lift vp 15. That who so beleeueth in him should not perish but haue euerlasting life Act. 10.43 To him also giue all the Prephets witnes that through his name all that beleeue in him shall receiue remission of sinnes The ende and vse of the Gospell is first to manifest that righteousnesse in Christ whereby the whole law is fully satisfied saluation attained Secondly it is the instrument and as it were the conduit pipe of the holy ghost to fashion and deriue faith into the soule by which faith they which beleeue doe as with an hand apprehend Christs righteousnes Rom. 1.16 I am not ashamed of the gospell of Christ for it is the power of God to saluation to as many as beleeue to the Iewe first and then to the Grecian 17. For the iustice of God is reuealed by it from faith to faith Ioh. 6. 33. It is the spirit which quickeneth the flesh profiteth nothing the words which I speake are spirit and life 1. Cor. 1.21 It pleased God by the foolinesse of preaching to saue such as beleeue The Gospell preached is in the flourishing estate of Christs Church that ordinarie meanes to beget faith but in the ruinous estate of the same when as by apostasie the foundations thereof are shaken and the cleere light of the word is darkened then this word read or repeated yea the very sound thereof beeing but once heard is by the assistance of Gods spirit extraordinarily effectuall to them whome God will haue called out of that great darkenesse into his exceeding light Rom. 10.14 How shall they call on him in whome they haue not beleeued and how shall they beleeue in him of whome they haue not heard And howe shall they heare without a preacher Act. 11.19 And they which were scattered abroad because of the affliction that arose about Steuen walked throughout till they came to Phenice and Cyprus and Antiochia preaching the worde to no man but to the Iewes onely 30. Nowe some of them were men of Cyprus and of Cyrene which when thâ—y were come into Antiochia spake vnto the Grecians and preached the Lord Iesus 21. And the hand of the Lord was with them so that a great number beleeued and turned vnto the Lord. Ioh. 4. 28. The woman then left her water pot and went her way into the city and said to the men 29. Come and see a man which hath told me all things that euer I did Is not he the Christ then they went out of the citty and came vnto him 39. Now many of the Samaritans beleeued in him for the saying of the woman which testified He hath tolde me all things that euer I did 41. And many moe beleeued because of his own word 42. And they said vnto the woman Nowe we beleeue not because of thy saying for we haue heard him our selues and knowe that this is indeede the Christ the Sauiour of the world Rom. 10.18 I demaunde haue they not heard no doubt their sounde went out through all the earth and their wordes into the endes of the world Thus we may see how many of our forefathers ancestors in the midst of popery obtained eternall life Reuel 12. 17. The dragon was wroth with the woman and went and made warre with the remnant of her seede which kept the commandements of God and haue the testimonie of Iesus Christ. Rom. 11.4 What saith the diuine Oracles I haue reserued to me seuen thousand men which neuer bowed knee to Baal CHAP. 32. Of the Sacraments THus much of the preaching of the word now follow the appendants to the same namely the Sacraments A Sacrament is that whereby Christ and his sauing graces are by certaine externall rites signified exhibited and sealed to a Christian man Rom. 4.11 He receiued the signe of circumcision as the seale of the righteousnesse of the faith which he had when he was circumcised Gen. 7.11 Ye shall circumcise the foreskin of your flesh and it shall bee a signe of the couenant betweene me and you God alone is the author of a Sacrament for the signe cannot confirme any thing at all but by the consent and promise of him at whose handes the benefit promised must be receiued Therefore God it is alone which appointed â—ignes of grace in whose alone power it is to bestowe grace And God did make a Sacrament by the sacramentall word as Augustine witnesseth saying Let the word come to the element and there is made a Sacrament The sacramentall word is the word of institution the which God after a seuerall manner hath set downe in each Sacrament Of the worde there are two parts the commandement and the promise The commandement is by which Christ appointeth the administration of the Sacraments and the receiuing of the same As in Baptisme Goe into the whole world baptizing them in the Name c. In the Lords Supper Take eate drinke doe ye this The promise is the other part of the institution whereby God ordained elements that they might be instruments and seales of his grace As in Baptisme I baptize thee in the name of the father of the sonne and of the holy Ghost In the Supper This is my body giuen for you and This this is my blood of the new Testament Therefore this word in the administration of the Sacrament ought to be pronounced distinctly and aloud yea and as occasion serueth explained also to the ende that all they to whome the commandement and promise appertaineth may knowe and vnderstand the same And hence it is very plaine that the ministers impietie doth not make a nullitie of the Sacrament neither doth it any whit hinder a worthy receiuer no more then the pietie of a good minister can profite an vnworthy receiuer because all the efficacie and worthines therof dependeth onely vpon Gods institution if so be that be obserued The parts of a Sacrament are the Signe and the Thing of the Sacrament The signe is either the matter sensible or the Action conuersant about the same The matter sensible is vsually called the signe The mutation of the signe is not naturall by changing the substance of the thing but respectiue that is onely in regard of the vse For it is seuered from a common to an holy vse Therfore there is not any such either force or efficacie of making vs holy inherent or tied vnto the externall signes as there is naturally in bathes to purifie corrupt diseases but all such efficacie is wholly appropriate to the holy Spirit yet so as it is an inseperable companion of true faith and repentance and to such as turne vnto the Lord is together with the signe exhibited Whence it commeth to passe that by Gods ordinance a certaine fignification of grace and sealing thereof agreeth to the signe The thing of the Sacrament is either Christ his graces which concerne our saluation or the action conuersant about Christ. I
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
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
of blood but Christ as he is God cannot die For no passion can befall the Godhead Therefore it was needefull that he should become man that in mans nature he might die and fully satisfie Gods iustice for mans offence Lastly he that must make reconciliation betweene God and man must be such an one as may make request or speake both to God and man For a Mediatour is as it were a middle person making intercession betweene two other persons the one offended the other offending Therefore it is necessarie that Christ should not onely be God to speake vnto the father for vs and to present our prayers vnto him but also man that God might speake to vs and we to God by Christ. For howsoeuer before the fall man could speak to God euen face to face yet since the fall such feare possesseth mans corrupt nature that he cannot abide the presence of God but flyeth from it Nowe whereas I say that it was necessarie that the sonne of God for the causes before alleadged must become man the necessitie must be vnderstood in respect of Gods will and not in respect of his absolute power For if it had so pleased God he was able to haue laid downe an other kind of way of mans redemption then by the incarnation of the sonne of God and he appointed no other way because he would not Thus much of the Incarnation in generall Nowe followe the duties which arise of it And first we are taught hereby to come to Christ by faith and with all our hearts to cleaue vnto him Great is the deadnesse and sluggishnesse of mans nature for skarse one of a thousand care for him or seeke vnto him for righteousnesse and life euerlasting But wee shoulde excite our selues euery way to drawe neare to him as much as possibly we may for when he was incarnate he came neere vnto vs by taking our nature vpon him that wee againe whatsoeuer we are might come neere vnto him by taking vnto vs his diuine nature Againe when Christ was incarnate he was made bone of our bone and flesh of our flesh and therefore proportionally wee must labour to become bone of his bone and flesh of his flesh which we shall bee when we are mystically vnited vnto him by faith and borne anewe by his spirit Moreouer Christ by his incarnation came downe from heauen to vs that we being partakers of his grace might ascend vp to heauen by him And thus we see how the meditation of Christs incarnation should be a spurre to prick vs forward still more and more to come to Christ. Secondly Christs incarnation must be a patterne vnto vs of a most wonderfull and straunge humilitie For as Paul saith Being in the forme of God and thinking it no robberie to bee equall with God made himselfe of no reputation and tooke on him forme of a seruant and humbled himselfe and became obedient to death euen to the death of the crosse Yea so farre forth he abased himselfe that as Dauid saith he was a worme and no man And this teacheth vs to lay aside al selfe-loue and pride of heart and to practise the duties of humility as the Apostle exhorts the Philippians in the same place and that shall we doe when we beginne to cast off that high opinion which euery man by nature conceiueth of himselfe and become vile and base in our owne eies Secure drowsie protestants thinke themselues blessed and say in their hearts as the Angel of the Church of Laodicea said I am rich increased with goods and haue need of nothing whereas indeed they are most miserable and wretched and poore and naked and blind And the same fond opinion possesseth the mindes of our ignorant people who chant it in the very same tune saying that God loues them and that they loue God with al their hearts and their neighbours as themselues that they haue perfect faith in Christ and euer had not once so much as doubting of their saluation that all is well with them and that they are past all danger whatsoeuer in the matter of their saluation and therefore neede not take so much care for it Thus yee may see howe men are commonly carried away with vaine and fond conceits of their owne excellencie And truely so long as this ouerweening of our owne righteousnesse raignes in our hearts let preachers speake and say what they will we can neuer become followers of Christ in the practise of humilitie Some will say peraduenture that they neuer had any such opinion of their owne righteousnes but I answere againe that there was neuer yet any man descending of Adam saue Christ but he had this proud phantasie ruling and raigning in him till such time as God gaue grace to chaÌ„ge alter his heart this inward pride the lesse we discern it the more it is and the more we discerne it the lesse it is Therefore though as yet thou see it not in thy selfe yet labour both to see it to feele it to striue against it casting down thy selfe for thy own miserie after Christs own example who being God abased himselfe to the condition of a miserable man For thou shalt neuer be filled with the good things of god till thou be emptied of selfe-loue and selfe-liking For this cause let vs purge and emptie our selues of all conceit of our own righteousnes that god may fil our hearts with his grace Furthermore the incarnation of Christ is the ground and foundation of all our comfort as the names of Christ seruing to expresse the same doe testifie Iâ—akob in his last Testament saith that the scepter shall not depart from Iudah in Shilo that is the Messias come Nowe the name Shilo signifieth the tunicle or skinne that lappeth the infant in the mothers wombe called by the Phisitians the secundine and by a kind of figure it is put for the Sonne of God in the wombe of the virgine made man And Iob to comfort himselfe in his affliction saith I knowe that my redeemer liueth Nowe the word which he vseth to signifie his redeemer by is verie emphaticall for it signifieth a kinsman neere allied vnto him of his owne flesh that will restore him to life And the Lord by the prophet Esay calleth Christ Immanuel that is God with vs which name importeth very much namely that whereas by nature we haue lost our fellowshippe with God because our sinnes are a wall of partition seuering vs from him yet neuerthelesse the fame is restored to all that beleeue by the Mediatour Christ Iesus because his diuine nature is coupled to mans nature and so the word is made flesh And this strait coniunction of two natures into one person ioynes God to men and men to God yea by Christ we are brought to God and haue free accesse vnto him and againe in him we apprehend God and are made one with him And further whereas Christ beside
of God not only bridling sinne in vs but also mortifying and killing the same Indeed both of them are the good gifts of Gods spirit but yet the mortification of sinne is the chiefest being an effectuall signe of grace and proper to the elect The fifth grace and gift of the holy Ghost is to heare and receiue the word of God with ioy In the parable of the sower one kind of badde ground are they which when they haue heard receiue the worde with ioy And this is that which the authour of the Hebrues calls the the tasting of the good word of God and of the powers of the world to come We knowe that there is great difference betweene tasting of meate and eating of it They that sit down at the table do both tast and eate but they that dresse the meate do onely see and taste thereof so it is at the Lords table Many there be that haue this gift truely both to tast and eate of the bodie and blood of Christ offered in the word and Sacraments and some againe doe onely taste and feele the sweetnesse of them and reioice therein but yet are not indeede partakers thereof Nowe if this be so then all those which heare the word of God must take heede how they heare and labour to finde these two things in themselues by hearing I. that in heart and conscience they be throughly touched and humbled for their sinnes II. that they be certenly assured of the fauour and loue of God in Christ and that the sweete promises of the Gospel doe belong to them and in consideration hereof they must make conscience of all sinne both in thought worde and deed through the whole course of their liues And this kind of hearing bringeth that ioy which vanisheth not away Thus much of the benefits of the holy Ghost common to all men both good and badde nowe followe such as are proper to the elect all which may be reduced vnto one namely the inhabitation of the spirit whereby the elect are the temples of the holy Ghost who is said to dwell in men not in respect of substance for the whole nature of the holy Ghost cannot be comprised in the bodie or soule of man but in respect of a particular operation and this dwelling standes in two things The first that the holy Ghost doth abide in them not for a time onely but for euer for the word dwelling noteth perpetuitie Secondly that the holy Ghost hath the full disposition of the heart as whē a man commeth to dwell in an house whereof he is lord he hath libertie to gouerne it after his owne will Nowe this disposition of the hearts of the faithfull by the holy Ghost stands in fiue special and notable gifts euery one worthie our obseruation The first is a certen knowledge of a mans owne reconciliation to God in Christ. As it is said in Esai By his knowledge my righteous seruant shall iustifie many And Christ saith This is life eternall that they knowe thee to be the onely verie God and whome thou hast sent Iesus Christ. This knowledge is not generall for then the deuils might be saued but it is particular whereby a man knoweth God the father to be his father and Christ the redeemer to bee his redeemer and the holy Ghost to bee his sanctifier and comforter And it is a speciall worke of the holy Ghost as Paul saith The spirit of God beareth witnesse to our spirits that we are the children of God And we haue receiued the spirit which is of God that we might know the things that are giuen vnto vs of God The second gift is regeneration whereby a man of a limme of the deuill is made a member of Christ and of a child of Satan whome euery one of vs by nature doe as liuely resemble as any man doeth his owne parent is made the child of God Except a man saith our Sauiour Christ be borne againe by water and the spirit he cannot enter into the kingdome of heauen Iohn Baptist in saying that Christ baptized with the holy Ghost and fire compares the spirit of god to fire and water To fire for two causes I. as it is the nature of fire to warme the body that is benummed and frozen with colde so when a man is benummed and frozen in sinne yea when he is euen starke dead in sinne it is the property of the Holy Ghost to warme and quicken his heart and to reuiue him II. Fire doth purge and eate out the drosse from the good mettall now there is no drosse nor canker that hath so deepely eaten into any mettall as sinne into the nature of man and therefore the Holy Ghost is as fire to purge and eate out the hidden corruptions of sinne out of the rebellious heart of man Againe the holy Ghost is compared to cleare water for two causes I. man by nature is as drie wood without sappe and the property of the holy Ghost is as water to supple and to put sap of grace into the dead and rotten heart of man II. the propertie of water is to clense and purifie the filth of the bodie euen so the holy Ghost doth spiritually wash away our sinnes which are the filth of our nature and this is the second benefit of the Holy Ghost By this we are taught that he which would enter into the kingdome of God and haue the Holy Ghost to dwell in him must labour to feele the worke of regeneration by the same spirit and if a man would knowe whether hee haue this worke wrought in him or no let him marke what Saint Paul saith They that are of the spirit sauour the things that are of the spirit but they that liue after the flesh sauour the things of the flesh If therefore a man haue his heart continually affected with that which is truely good either more or lesse it is a certaine token that his wicked nature is changed and he regenerate but contrariwise if his heart be alwaies set on the pleasures of sinne and the things of this world hee may iustly suspect himselfe that he is not regenerated As for example if a man haue all his minde set vpon drinking and gulling in of wine and strong drink hauing little delight nor pleasure in any thing els it argues a carnall minde vnregenerate because it affects the things of the flesh and so of the rest And on the contrarie he that hath his minde affected with a desire to doe the will of God in practising the workes of charitie and religion he I say hath a spirituall and a renued heart and is regenerate by the holy Ghost The third worke of the holy Ghost is to gouerne the hearts of the elect this may be called spirituall regiment A man that dwelleth in a house of his owne orders and gouerns it according to his own will euen so the holy ghost gouerns all them in whome he dwelleth as Paul saith
all are grieued when one reioyceth all reioyce as in the bodie when one member suffereth all suffer The second branch of their communion is in the gifts of Gods spirit as loue hope feare c. And this is shewed when one man doth imploy the graces of God bestowed on him for the good and saluation of another As a candle spendeth it selfe to giue light to others so must Gods people spend those gifts which God hath giuen them for the benefit of their brethren A Christian man howesoeuer he bee the freest man vpon earth yet is he seruant to all men especially to the Church of God to doe seruice vnto the members of it by loue for the good of all And this good is procured when we conuey the graces of God bestowed on vs to our brethren and that is done fiue waies I. by example II. by admonition III. by exhortation IV. by consolation V. by praier The first which is good example we are enioyned by Christ saying Let your light so shine before men that they may see your good works and glorifie your father which in heauen And that our hearts might be touched with speciall care of this dutie the Lord sets before vs his owne blessed example saying Be ye holy as I am holy and Learne of me that I am meeke and lowely And Paul sayeth Bee yee followers of me as I followe Christ and the higher men are exalted the more carefull ought they to be in giuing good example For let a man of note or estimation doe euill and he shall presently haue many followers Euill example runnes from one to an other lâ—ke a leprosie or infection this Christ signified when he said that the figtree planted in the vineyard If it beares no fruite makes all the ground barren The second meanes of communication of the gifts of god vnto others is admonition which is an ordinance of God whereby christian men are to recouer their brethren from their sinnes A man by occasion fallen into the water is in danger of his life the reaching of the hand by another is the meanes to saue him Nowe euery man when he sinneth doth as much as in him lieth cast his soule into the very pitte of hell and wholesome admonitions are as the reaching out of the hand to recouer him againe But it will peraduenture be saide howe must wee proceede in admonishing of others Ans. Wee are to obserue three things The first is to search whether we that are to reprooue be faultie our selues in the same thing or no. First we must take out the beame that is in our own eye and so shall we see clearely to pul out the mote in our brothers eie Secondly before we reprooue we must be sure that the fault is committed we must not goe vpon heare-saie or likelihoods and therefore the holy Ghost saith Let vs consider or obserue one another to prouoke vnto loue or good workes Thirdly before we reprooue we must in Christian wisdome make choice of time and place for all times and places â—erue not to this purpose And therefore Salomon saith It is the glorie of a man to passe by an offence Furthermore in the act of admonishing two things are to bee obserued I. a man must deliuer the wordes of his admonition so farre forth as he can out of the worde of God so as the partie which is admonished may in the person of man see God himselfe to reprooue him II. his reproofe must bee made with as much compassion and fellowe feeling of other mens wants as may be As Paul saith If any man be fallen by occasion into any fault ye which are spirituall restore such an one with the spirit of meekenesse The third way of communicating good things to others is exhortation and it is a meanes to excite and stirre them on forward which doe alreadie walke in the waie of godlinesse Therefore the holy Ghost saith Exhort one another daily least any of you be hardened through the deceitfulnes of sinne But alasâ— the practise of this dutie as also of the former is hard to be found among men for it is vsuall in families that masters and fathers in stead of admonishing their seruants and children teach them the practise of sinne in swearing blaspheming slaundering c. and as for exhortation it is not vsed Let a man that hath the feare of God offend neuer so little in stead of brotherlie exhortation hee shall heare his profession cast in his teeth and his hearing of sermons this practise is so generall that many beginning newely to tread in the steppes of godlinesse are hereby daunted and quite driuen back The fourth way is consolation which is a meanes appointed by God whereby one man should with words of heauenly comfort refresh the soules of others afflicted with sickenesse or any other way feeling the hand of God either in bodie or in minde And this dutie is as little regarded as any of the former In time of mens sickenesse neighbours come in but what say they I am sorrie to see you in this case I hope to see you well againe I would bee sorry else c. Not one of an hundred can speake a word of comfort to the wearie but we are faultie herein For with what affection doe wee beleeue the communion of Saints when we our selues are as drie fountaines that doe scarse conuey a drop of refreshing to others The last meanes is praier wherby gods Church procureth blessings for the seuerall members thereof and they againe for the whole And herein lies a principal point of the Communion of saints which ministreth notable comfort to euery Christian heart For hence wee may reason thus I am indeede a member of the Catholike Church of God and therefore though my owne praiers bee weake yet my comfort is this I knowe that I am partaker of all the good praiers of all the people of God dispersed ouer the face of the whole earth my fâ—llowe members and of all the blessings which God bestowes on them This will make vs in all our troubles to say with Elisha Feare not for they that be with vs are more then they that be with them When the people of Israel had sinned in worshipping the goldeÌ„ calfe the wrath of the Lord was kindled and made a breach into them as canon shot against a wall but Moses the seruant of God stood in the breach before the Lord to turne away his wrath least he should destroy them And the praier of Moses was so effectual that the Lord said Let me alone as though Moses by praier had held the hand of God that he could not punish the people And some thinke that Steuens praier for his enemies when he was stoned was a means of Pauls conuersioÌ„ And surely though there were no other reason yet this were sufficient to mooue a man to imbrace Christian religion considering that being a member of
distrust God as appeares by their couetousnes Againe by this order we are taught as earnestly to seeke for the pardon of our sinnes as we seeke for temporall blessings 2. The meaning DEbt By debts sinnes are meant as it is in Luke 11.4 and they are so called because of the resemblance betweene them For euen as a debt doth bind a man either to make satisfaction or else to goe to prison so our sinnes binds vs either to satisfie Gods iustice or else to suffer eternall damnation Forgiue To forgiue sinne is to couer it or not to impute it Psal. 32.1 And this is done when God is content of his mercy to accept the death and passion of Christ as a sufficient payment ransome for mans sinnes so to esteeme them as no sinnes And here vnder this one benefit of remission of sinnes all the rest of the same kinde are vnderstoode as iustification sanctification redemption glorification c. 3. The vses of the words HEnce we may learne many lessons the first is that seeing we must pray thus Lord forgiue c. we are to hold that there is no satisfaction to gods iustice for sinne by our workes no not in temporarie punishments but that the doing away of our sinnes is of Gods meere fauour for to forgiue and to satisfie be contrarie wherefore the doctrine of humane satisfactions taught in the Church of Rome is vyle and deuilish 2. Secondly whereas we are taught thus to pray continually from day to day we note the great patience long suffering of God that suffers and forbeares still and doth not poure out his confusion vpon vs though we offend his maiestie day by day This teacheth vs like patience towards our brethren we our selues can not put vp the least iniurie and forbeare but one day and yet we desire that God would forgiue vs daily to the ende of our liues 3. Again we may obserue that there is no perfect sanctification in this life seeing we must euery day to the end craue the pardon of our sinnes Therfore wicked is the opinion of the Catharists or Puritans which hold that men may be without sinne in this life 4. And when we say forgiue not me but vs we are put in mind to pray not onely for the pardon of our owne sinnes but likewise for our brethren and enemies Iam 5.17 Confesse one an other and pray one for an other for the praier of the righteous auaileth much if it be feruent And as some thinke the praier of Steuen was a meanes of the conuersion of Saul 5. Also we note that before praier for pardon of sinne must goe a confession of sinne for whereas we say forgiue our debts we confesse before God that we are flat bankrupts and not able to discharge the least of our sinnes this appeares 1. Ioh. 1.9 If we confesse our sinnes he is faithfull to forgiue vs. And it was practised by Dauid Psal. 51. and 32.5 The manner of making confession is this knowne sinnes and those which trouble the conscience are to be confessed particularly but vnknowne sinnes generally Psal. 19.12 6. Lastly hence it is manifest that there is no iustification by workes Our sinnes are debts and so also are all workes of the law and it were a fond thing to imagine that a man might discharge one debt by another 4. Wants to be bewailed THe wants to be bewailed are the burthen of our sinnes and the corruptions of our natures and the wickednes of our liues and the sinnes of our youth and of our old age Psal. 40. 12. My sinnes haue taken such hold vpon me that I am not able to looke vp they are more in number then the haires of my head therefore mine heart hath failed me Thus with Dauid we are to trauel grone vnder this burthen but this griefe for sinne is a rare thing in the world Men can mourne bitterly for the things of this life but their sinnes neuer trouble them Againe this sorrow must be for sinne because it is sinne though there were neither hell to torment nor deuill or conscience to accuse nor iudge to reuenge 5. Graces to be desired THe grace which we must desire is the spirit of grace and deprecations Zachar 12.10 which is that gift of the holy Ghost whereby we are inabled to call to God for the pardon of our sinnes A man hauing offended the laws of a prince and beeing in daunger of death will neuer be at quiet till he haue gotten a pardon euen so they which feele and see them sinnes hauing this spirit are so mooued that they can neuer be at rest till in praier they be eased of the burthen of their sinnes A man may I graunt babble and speake many wordes but he shall neuer pray effectually before he haue this spirit of praier to make him crie Abba father For worldly commodities all can pray but learne to pray for the want of Christ. As we forgiue our debts 1. The Coherence THese wordes be a part of the fifth petition which is propounded with a condition Forgiue vs as we forgiue others and these words depend on the former as the reason thereof which seemes to be taken from the comparison of the lesse to the greater thus if we who haue but a sparke of mercie doe forgiue others then doe thou who art the fountaine of mercie forgiue vs but we forgiue others therefore doe thou forgiue vs. Thus Luke 11.4 hath it Forgiue vs our sinnes for euen we forgiue Rhem. Test. on Luk. 7. 47. the Papists take it otherwise who say Forgiue vs as we forgiue making our forgiuing a cause for which God is mooued to forgiue vs in temporall punishments whereas our forgiuing of men is onely a signe or effect that God doth forgiue vs. 2. The meaning 1. Quest. Whether is a man bound to forgiue all debts Ans. The word debt in this place is not vnderstood of debt that is ciuill and comes by lawfull bargaining but of hurts and dammages which are done vnto vs in our bodies goods or good name As for the former ciuill debts a man may exact them so he doe it with shewing of mercie 2. Quest. How may any man forgiue trespasses seeing God onely forgiues sinne Ans. In euery trespasse which any doe to their neighbours there be two offences one to God another to man In the first respect as it is against God and his commaundement it is called a sinne and that God onely forgiues in the other respect it is called an iniurie or dammage and so man may forgiue it When a man is robbed the law is broken by stealing the iniurie that is done is against a man that hath his goods stolne This iniury as it is an iniury a man may forgiue but as it is a sinne he can not but God onely 3. Quest. Whether may a man lawfully pray this petition and yet sue him at the law who hath done him wrong Ans. A man may in an holy manner
occasions 1. The entrance to our callings in the morning 2. The receiuing of Gods creatures at noone-tyde 3. The going to rest at night Againe beside set solemne praiers there be certaine kinds of short praiers which the fathers call Eiaculationes that is the liftings vp of the heart into heauen secretly and suddainly and this kind of praying may be vsed as occasion is offered enery houre in the daie Quest. 5. Whether may we pray for all men or no Ans. We may and wee may not We may if all men or mankind be taken distributiuely or seuerally For there is no particular countrie kingdome towne person but wee may make praiers for it And though men be Atheists Infidels Heretikes yea deuils incarnate yet for any thing we knowe they may belong to the election of God except they sinne against the holy ghost which sinne is very seldome hardly discerned of men And in this sence must the commandement of Paul be vnderstood I exhort therfore that first of all supplications praiers c. be made for all men 1. Tim. 2.1 We may not pray for all men if all men or mankind be taken collectiuely that is if all men be considered wholly togither as they make one bodie or company and be taken as we say in grosse For in this bodie or masse of mankind there be some though they be vnknowne to vs yet I say there be some whome God in his iust iudgement hath refused whose saluation by praier shall neuer be obtained Quest. 6. Whether is it possible for a man to pray in reading of a praier Answer It pleaseth some to mooue this question but there is no doubt of it For praier is a part of Gods worship and therefore a spirituall action of the heart of man standing specially in a desire of that which we want and faith whereby we beleeue that our desire shall be granted Nowe the voice or vtterance whether it be in reading or otherwise is no part of the praier but an outwarde meanes whereby praier is vttered and expressed Therefore there is no reason why a forme of praier being read should cease to be a praier because it is read so be it the spirit of grace and praier be not wanting in the partie reading and the hearers Obiect To reade a sermon is not to preach and therefore to read a praier is not to pray Ans. The reason is not like in both For the gift of preaching or prophecie can not bee shewed or practised in the reading of a sermon and for this cause the reading of a sermon is not preaching or prophesie but the grace and gift of praier may bee shewed in reading of a praier otherwise it would goe very hard with them that want conuenient vtterance by reason of some defect in the tongue or by reason of bashfulnesse in the presence of others Of Gods hearing our praiers HItherto we haue spoken of the making of praier to god a word or twain of Gods hearing our praiers Quest. How many waies doth God heare mens praiers Ans. Two waies The first in his mercie when he graunts the requests of such as call vpon him in the feare of his name Secondly hee heares mens praiers in his wrath Thus he gaue the Israelites Quailes according to their desire Psal. 78.29.30.31 Thus often men curse themselues and wish that they were hanged or dead and accordingly they haue their wish Quest. 2. Why doth God deferre to heare the praiers of his seruants Ans. First to prooue them by delay Secondly to exercise their faith Thirdly to make them acknowledge that the things which they receiue are Gods gifts not frō thēselues Fourthly that graces quickly giuen might not be lightly esteemed Fiftly that an hungring after grace might be sharpned increased Question 3. After what manner doth God heare his seruants prayers Answer Two waies First by graunting the thing which was asked according to his will Secondly by denying the thing desired and by giuing something proportionall to it Thus God denies temporarie blessings and in the roome therof giues eternal in heauen Thus he refuseth to remooue the crosse from his seruants and giues in stead therof strength and patience Christ praied that the cuppe might be remooued It was not remooued yet he in his māhood was inabled to beare the wrath of God When Paul praied three times that the pricke in the flesh might be remooued it was answered My strength is sufficient for thee Quest. 4. Why doth not God alwaies heare mens praiers Ans. There be many causes of this The first because oftentimes we know not to aske as we ought Math. 20.22 The second because we aske amisse Iam. 4.3 The third because otherwhiles the things which we aske though they be good in themselues yet they are not good vnto vs and for that cause are withheld 2. Cor. 12.7 The last because God will for some long time deferre the granting of that which we aske that he may stirre vp our faith and hope and our diligence in praier and that we might the better esteeme of the gifts of God when we haue them and shew our selues more thankfull To the Reader PAul in his Epistles hath set downe the summe of many of his prayers they are very gratious and heauenly and I haue here set them downe that thou mightest know them and in thy prayers follow them 16. I cease not to giue thanks for you making mention of you in my praiers 17. That the God of our Lord Iesus Christ the father of glorie might giue vnto you the spirit of wisdome and of reuelation in the acknowledgement of him 18. The eyes of your minde beeing enlightned that ye may know what the hope is of his calling and what the riches are of his glorious inheritance in the Saints 19. And what is the exceeding greatnes of his power in vs that beleeue according to the working of his mightie power 20. Which he wrought in Christ when he raised him from the dead and set him at his right hand in heauenly places The Exposition IN this excellent prayer we are to marke two things the first to whome it is made the second is the matter For the first it is made to God the Father who is described by two titles The first The God of our Lord Iesus Christ namely as Christ is man for as Christ is God he is equall with the father The second The father of glorie that is a glorious father and he is so called to distinguish him from earthly fathers The matter of the prayer stands on two principall points First he asketh of God the spirit of wisdome whereby the seruants of God are inabled to discerne out of the word in euery busines which they take in hand whether it be in word or deede what ought to be done and what ought to be left vndone as also the circumstances the time place manner of doing any thing Secondly he praieth for the spirit of reuelation whereby
yet afterward alwaies he returned to his old by as againe Foelix trembled before Paul for all that he could not leaue his couetousnesse but euen then he sought for a bribe Secondly the reprobate◠when he repenteth he cannot come vnto God seeke vnto him he hath no power no not so much as once to desire to giue one litle sob for the remissiō of his sinnes if he would giue all the world he cannot so much as giue one rap at gods mercie gate that he may open to him He is very like a man vpon a racke who crieth roreth out for very paine yet cannot desire his tormentor to ease him of his paine Caine would haue bin void of his trembling but he could not aske pardon of his sinne from his heart neither could Saul or Iudas or now can the deuill XIV The reprobate may humble himselfe for some sinnes which he hath committed and may declare this by fasting and teares When Eliah reprooued Ahab for his Idolatrie and threatned him from the Lord it is said that when he had heard these words he rent his cloaths and put sackcloath vpon him and fasted and went softly in token of mourning and this humiliation stayed Gods wrath for a time XV. He may confesse his sinnes euen his particular sinnes before men but this is onely then when his soule is tormented for them and can find no ease For then he sticketh not to vtter his secret filthines to the hearing of all men to the open shaming of himselfe When God smote all that was in the fieldes of Egypt with haile then Pharao sent and called for Moses and Aaron and said vnto them I haue now sinned the Lord is righteous but I and my people are wicked pray ye vnto the Lord for it is enough that there be no more mightie thunders c. So Iudas when he saw that Christ was condemned and felt an hell in his conscience brake out and said I haue sinned in betraying the innocent blood And the experience of these daies giueth fearefull examples for the proofe of this point XVI He hath often a desire to be like the children of God in happinesse and to be saued not because he hath any loue to the kingdom of God but because he is afraid of hell As Balaam ouerpressed with the feare of Gods iudgement praied thus Oh that my soule might die the death of the righteous and that my last end might be like his XVII The wicked in their distresse may pray to God and God may heare their praiers and grant them their request as the Israelites wickedly murmuring against God desired flesh in the wildernes God heard their crie and rained Quailes among them But god heareth the wicked after one sort them that feare him after another them that feare him he granteth their requests of loue and mercy to the other of indignation and anger As may appeare in the Israelites who when they were in eating of their Quailes and the meate was within their teeth God in his anger stroke thē with a sore plague And which is more strange then this God hath performed that which he hath promised to the vnbeleeuers though they refused to aske it at his hands euen then whē they were particularly commanded of this thing we haue a worthie example in King Achas who vtterly refused to haue a signe of his deliuerance and the confusion of his enemies when God offered it to him and yet the Lord deliuered him XVIII The reprobate may go further in the profession of religion◠and may seeme for a time to bee planted in the Church for he doth beleeue the promises of God made in Christ Iesus yet so that he cannot apply them to himselfe In this thing the elect and the reprobate differ The reprobate generally in a confused manner beleeueth that Christ is a Sauiour of some men he neither can nor desireth to come to the particular applying of Christ. The elect beleeueth that Christ is a Sauiour of him particularly The reprobates faith may perish in this life but the faith of the elect cannot The reprobate may be perswaded of the mercy and goodnes of God towards him for the present time in the which he feeleth it the elect is not onely perswaded of the mercies he presently enioyeth but also he is perswaded of his eternal election before the foūdation of the world and of his euerlasting life which yet he doth not enioy Yea if God would confound him and he saw nothing but present death and hell fire yet such is his nature that still hee would beleeue for faith and hope are not grounded vpon sense and feeling but are the euidence of those thing◠which were neuer yet seene or felt The life of the faithfull is hid in Christ as the sap in the root of the tree their life is not in sense feeling but in hoping and beleeuing which oftentimes are contrarie to mans sense and feeling XIX After that he hath receiued a generall and a temporarie faith in Gods heauenly word his most mercifull promises of euerlasting life cōtained therin by the power of the spirit of God he commeth to haue a tast in his heart of the sweetnes of Gods mercies and a reioycing in consideration of the election adoption iustification and sanctification of Gods children But what is this taste I expresse it thus after the meaning of Gods word Suppose a banquet prepared in which are many sweet and pleasant and daintie meats At this banquet such as are the bidden guests they must be set downe they see the meates they taste them they chaw them in their mouthes they digest them they are nourished fed and strengthened by them they which are not bidden to this feast may see the meats handle them and taste of them to feele how good they are◠but they must not eate and feede of them The first resemble the elect which truly eate digest are nourished by Christ vnto euerlasting life because they haue great aboundance of the vitall heat of Gods holy spirit in them and doe feele sensibly his grace vertue in them to strengthen them guide them The second sort truly resemble the reprobates which neuer in truth enioy Christ or any of his benefits appertaining to saluation but only see them and haue in their hearts a vanishing but no certen or sound feeling of them so that they may be changed and strengthened and guided thereby To vse another similitude The reprobates haue no more feeling and enioying of Christ and his benefits then those men haue of the sunne which see onely a glimmering of his light at the dawning of the day before it riseth Contrariwise the elect they haue the day-starre euen the Sunne of righteousnes Iesus Christ rising in their hearts the day spring from an high doth visit them the glorie of God doth rise vpon them they haue their eyes annointed
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
not that I am none of his child and therfore that I haue no faith Minister You are in no other case then Dauid himself who made the same complaint I am weary of crying my throat is drie mine eies faile whiles I waite for my God Christian. But Dauid neuer praied so many yeares without receiuing an answer as I haue done Minister Good Zacharie waited longer on the Lord before he granted his request then euer you did it is like he praied for a child in his younger yeres yet his praier was not heard before hee was olde And further you must note that the Lord may heare the praiers of his seruants and yet they be altogither ignorant of it For the maner that God vseth in granting their requests is not alwaies known as may appeare in the example of our Sauiour Christ Who in the daies of his flesh did offer vp praiers and supplications with strong crying and teares vnto him that was able to saue him from death and was also heard in that which he feared And yet wee knowe that hee was not freed from that cursed death but must needes suffer it How then was he heard On this manner hee was strengthened to beare the death he had an Angel to comfort him he was afterward freed frō the sorrowes of death And so it is with the rest of Christs bodie as it was with the head Some beeing in want pray for temporall blessings God keepes them in this want and yet he heares their prayers in giuing them patience to abide that want Some beeing in wealth and aboundance pray for the continuing of it if it be the will of God The Lord flings them into a perpetuall miserie and yet he heares their praiers by giuing them blessednes in the life to come You pray for the increase of faith and repentance and such like graces you feele no increase after long praier yet the mercifull God hath no doubt heard your praier in that by delaying to performe your request he hath stirred vp in you the spirit of praier he hath humbled you made you feele your owne wants the better to depend on his mercie for the beginning and increasing of euery spirituall grace Christian. The fourth thing that troubles me is that I cannot feele faith purifie my heart and to worke by loue in bringing forth liuely fruits Minister If this be so continually that faith brings forth no fruite it is very dangerous and argueth a plaine want of faith yet for a certaine time it may be so faith hath not onely a spring time and a summer season but also a winter when it beareth no fruite And there is many a true Christian like the bruised reed that is ouerturned with euery blast of wind and like the flaxe that hath fire in it which by reason of weakenes giues neither heat nor light but only a smoke Christian. Thus much shall suffice for my first temptation wherein I take my selfe satisfied now if you please I will be glad to rehearse the second Minister I am content let vs heare it Christian. I am afraid least I haue not truely repented and therefore that all my profession is onely in hypocrisie Minister What mooueth you to thinke so Christian. Two causes especially the first is they which repent leaue off to sinne But I am a miserable sinner I doe continually displease God by my euil thoughts words and deedes Minister You need not feare For where sinne aboundeth that is the knowledge and feeling of sinne there grace aboundeth much more Christian. I find not this in my selfe Minist But yet you find thus much in your selfe those corruptions which you feele and those sinnes that you commit you hate them you are displeased with your selfe for them and you endeauour your selfe to leaue them Christian. Yea that I doe with all my heart Minister Then how miserable soeuer you feele your selfe by reason of the masse of your sin yet you are not subiect to condemnation but shall most certainly escape the same Take this for a most certaine trueth that the man that hates and dislikes his sinnes both before and after he hath done them shal neuer be damned for them Christian. I am euen heart sicke of my manifold sinnes and infirmities and these good words which you speake are as flaggons of wine to refresh my weary laden and weltring soule I haue begun to flee sinne and to detest it long agoe I haue beene oft displeased with mine infirmities and corruptions when I offend God my heart is grieued I desire to leaue sinne I flee the occasions of sin I would faine fashion my life to Gods word I pray vnto God that hee would giue me grace so to doe yet which is my griefe by the strength of the flesh by the sleights power of Sathan I am often ouertaken fal maruellously both by speech and by deede Minister Haue courage my good brother for whereas you haue an affection to doe the things that are acceptable vnto God it argueth plainely that you are a member of Christ according to that of Paul They which are of the spirit sauour the the things of the spirit Well then if Sathan euer obiect any of your sins to you make answer thus that you haue forsaken the first husband the flesh haue espoused your selfe to Christ Iesus who as your head husband hath taken vpon him to answer your debts and therefore if he vrge you for thē refer him ouer vnto Christ. For there is no sute in law against the wife the husband liuing yea I adde further if you be ouercarried with Satans tēptations and so fall into any sinne you shall not answer for it but Sathan it shal surely be reckoned on his score at the daie of iudgemēt for he was the author of it if you fall by the frailtie of your flesh it shal perish therefore but you shal still haue Christ your aduocate Christian. Indeede as you say I haue in me an affection to please God but when I come to performe my obedience there I faile Minister Therfore marke this further As long as the children of god are i◠this life God regardeth more the affection to obey then the obediēce itself And they shall be vnto me saith the Lord of hosts in that day I shall doe this for a flocke and I will spare them as a man spares his own sonne that serueth him The father when he shall set his child to doe any busines though he doe it neuer so vntowardly yet if he shewe his good will to doe the best he can his father wil be pleased and so it is with the Lord toward his children you looke to haue some perfection in your selfe but in this life you shall receiue no more but the first fruits of the spirit which are but as a handfull of corne in respect of the whole corne fielde and as for the accomplishment of your
disarme him make him altogither vnable to preuaile against vs. Now to finde out this matter we neede not to vse the counsell of any Delilah for wee haue the worde of God which teacheth vs plainly where the strength of death consists namely in our sinnes as Paul saith The sting of death is sinne Well then we knowing certainly that the power and force of euery mans particular death lies in his owne sinnes must spend our time and studie in vsing good meanes that our sinnes may be remooued and pardoned And therefore wee must daily inure our selues in the practise of two duties One is to humble our selues for all our sins past partly confessing them against our selues partly in prayer crying to heauen for the pardon of them The other is for time to come to turne vnto god and to carrie a purpose resolution and indeauour in al things to reforme both heart and life according to Gods worde These are the verie principall and proper duties whereby the strength of death is much rebated and he is made of a mightie and bloodie enemie so farre forth friendly and tractable that we may with comfort incounter with him and preuaile too Therefore I commend these duties to your Christian considerations and carefull practise desiring that ye would spend your daies euer hereafter in doing of them If a maÌ„ were to deale with a mightie dragon or serpent hand to hand in such wise as he must either kill or bee killed the best thing were to bereaue him of his sting or of that part of his bodie where his poyson lies nowe death it selfe is a serpent dragon or scorpion and sinne is the sting or poison whereby hee woundes and kills vs. Wherefore without any more delay see that yee pull out his sting the practise of the foresaid duties is as it were a fitte and worthie instrument to doe the deede Hast thou beene a person ignorant of Gods wil a contemner of his word and worship a blasphemer of his name a breaker of his sabbaths disobedient to parents and magistrates a murderer a fornicator a railer a slanderer a couetous person c. reforme these thy sinnes and all other like vnto them pull them out by the rootes from thy heart and cast them off So many sinnes as bee in thee so many stings of death bee also in thee to wound thy soule to eternall death Therefore let no one sinne remaine for which thou hast not humbled thy selfe and repented seriously When death hurts any man it takes the weapons whereby he is hurt from his owne hand It cannot doe vs the least hurt but by the force of our owne sinnes Wherefore I say again againe lay this point to your hearts spend our strength life and health that ye may before ye die abolish the strength of death A man may put a serpent in his bosome when the sting is out and wee may let death creepe into our bosoms and gripe vs with his legs and stab vs at the heart so long as he brings not his venime and poison with him And because the former duties are so necessarie as none can be more I wil vse some reasons yet further to enforce them Whatsoeuer a man would doe when he is dying the â—ame he ought to doe euerie daie while he is liuing now the most notorious and wicked person that euer was when hee is dying will praie and desire others to praie for him and promise amendement of life protesting that if he might liue he would becom a practitioner in al the good duties of faith repentance and reformation of life Oh therefore bee carefull to doe this euerie daie Againe the saying is true hee that would liue when hee is dead must die while he is aliue namely to his sinnes Wouldest thou then liue eternally sue to heauen for thy pardon and see that now in thy life time thou die to thine owne sinnes Lastly wicked Balaam would faine die the death of the righteous but alas it was to smal purpose for he would by no meanes liue the life of the righteous For his continuall purpose and meaning was to followe his old waies in sorceries and couetousnesse Nowe the life of a righteous man standes in the humbling of himselfe for his sinnes past and in a careful reformation of life to come Wouldest thou then die the death of the righteous then look vnto it that thy life be the life of the righteous if ye will needs liue the life of the vnrighteous yee must looke to die the death of the vnrighteous Remember this and content not your selues to heare the word but bee doers of it for ye learne no more indeede what measure of knowledge soeuer ye haue then ye practise The third dutie in our generall preparation is in this life to enter into the first degree of life eternall For as I haue said there bee three degrees of life euerlasting and the first of them is in this present life For he that would liue in eternall happinesse for euer must begin in this world to rise out of the graue of his owne sinnes in which by nature hee lies buried and liue in newnesse of life as it is said in the Reuelation Hee that will escape the second death must bee made partaker of the first resurrectioÌ„ And Paul saith to the Colossians that they were in this life deliuered from the power of darkenesse and translated into the kingdome of Christ. And Christ saith to the Church of the Iewes the kingdome of heauen is amongst you Nowe this first degree of life is when a man can say with Paul I liue not but Christ liues in me that is I finde partly by the testimonie of my sanctified conscience and partly by experience that Christ my redeemer by his spirit guideth and gouerneth my thoughts will affectionsâ— all the powers of body and soule according to the blessed direction of his holy will Now that we might be able to say this we must haue three gifts graces of God wherein especially this first degree of life consists The first is sauing knowledge wherebâ— we doe truely resolue our selues that God the father of Christ is our fatherâ— Christ his sonne our redeemer and the holy ghost our comforter That this knowledge is one part of life eternall it appeares by the saying of Christ in Iohn This is life eternall that is the beginning and entrance into life eternall to know thee the onely God and whome thou hast sent Iesus Christ. The second grace is peace of conscience which passeth al vnderstanding and therefore Paul saith that the kingdome of heauen is righteousnes peace of conscience and ioy in the holy Ghost The horror of a guiltie conscience is the beginning of death destruction therefore peace of conscience deriued from the death of Christ is life and happinesse The third is the regiment of the spirit whereby the heart and life of man is ordered according to the
shall in time to come beleeue in him to eternall life Againe Philip. 3.8 he saith I thinke all things but losse that I might winne Christ and might be found in him not hauing mine owne righteousnes but that which is through the faith of Christ that I may know him and the vertue of his resurrection afterward he addeth v. 15. Let vs as many as be perfect be thus minded III. Whatsoeuer we pray for according to Gods will we are bound to beleeue that it shall be giuen vnto vs Mark 11. 24. Whatsoeuer ye desire when ye pray beleeue that ye shall haue it and it shall be done vnto you But we pray for the pardon of our sinnes and for life euerlasting by Christ and that according to the will of God Therefore we are bound in conscience to beleeue the pardon of our sinnes and life euerlasting IV. If God should speake particularly to any man and say vnto him Cornelius or Peter beleeue thou in Christ and thou shalt be saued this commandement should bind him particularly Now when the Minister lawfully called in the name and stead of God publisheth the Gospel to the congregation that is as much as if God himselfe had spoken to them particularly calling each of them by their names and promising vnto them life euerlasting in Christ. 2. Cor. 5.20 We as ambassadours for Christ as though God did beseech you through vs pray you in Christs stead that ye be reconciled to God It may be and is obiected that if euery man be bound in conscience to beleeue his owne Election and saluation by Christ then some men are bound to beleeue that which is false because some there be euen in the middest of the Church which in the counsell of God were neuer chosen to saluation I answer that this reason were good if men were bound absolutely to beleeue their saluation without further respect or condition but the bond is conditionall according to the tenour of the couenant of grace for we are bound to beleeue in Christ if we would come to life euerlasting or if we would be in the fauour of God or if we would be good disciples and members of Christ. I answer againe that whatsoeuer a man is bound to beleeue is true yet not alwaies in the euent but true in the intention of God that bindeth Now the commaundement of beleeuing and applying the Gospell is by God giuen to all within the Church but not in the same manner to all It is giuen to the Elect that by beleeuing they might indeede be saued God inabling them to doe that which he commands To the rest whome God in iustice will refuse the same commandement is giuen not for the same cause but to another end that they might see how they could not beleeue and by this meanes be bereft of all excuse in the day of iudgement God doth not alwaies giue commandements simply that they might be done but sometimes for other respects that they might be meanes of triall as the commaundement giuen to Abraham of killing Isaac againe that they might serue to keepe men at the least in outward obedience in this life and stop their mouthes before the tribunall seat of God In that we are bound in conscience on this manner to beleeue the promises of the Gospel with an application of the benefits thereof to our selues sundry necessarie and profitable points of instruction may be learned The first that the Popish Doctours abolish a great part of the Gospel when they teach that men are bound to beleeue the Gospel onely by a Catholike faith which they make to be nothing els but a gift of God or illumination of the mind whereby assent is giuen to the word of God that it is true and more specially that Iesus is Christ that is an all-sufficient Sauiour of mankind All which the damned spirits beleeue whereas the Gospel for the comfort and saluation of mens soules hath a further reach namely to enioyne men to beleeue that the promise of saluation is not onely true in it selfe but also true in the very person of the beleeuer as appeares euidently by the Sacraments which are as it were a visible Gospel in which Christ with all his benefits is offered and applied to the particular persons of men to this ende no doubt that they might beleeue the accomplishment of the promise in themselues Secondly we learne that it is not presumption for any man to beleeue the remission of his owne sinnes for to doe the wil of God to which we are boūd is not to presume now it is the will of God to which he hath bound vs in conscience to beleeue the remission of our owne sinnes and therefore rather not doe it is presumptuous disobedience Thirdly we are here to marke and to remember with care the foundation of the vnfallible certentie of mans saluation For if man be bound in conscience first to giue assent to the Gospel and secondly to applie it to himselfe by true faith then without doubt a man by faith may be certenly perswaded of his owne Election and saluation in this life without any extraordinarie reuelation Gods commandements beeing in this and the like cases possible For commandements are either Legal or Euangelical Legall shew vs our disease but giue vs no remedie and the perfect doing of them according to the intent of the Lawgiuer by reason of mans weaknes and through mans default is impossible in this world As for Euangelical commandements they haue this priuiledge that they may and can be performed according to the intent of the Lawgiuer in this life because with the commandement is ioyned the inward operation of the spirit in the elect to inable them to effect the dutie cōmaunded and the will of God is not to require absolute perfection at our hands in the Gospel as in the law but rather to qualifie the rigour of the law by the satisfaction of a Mediatour in our stead and of vs we being in Christ to accept the vpright will and indeauour for the deede as the will to repent and the will to beleeue for repentance and true faith indeede Now then if things required in the Gospell be both ordinarie and possible then for a man to haue an vnfallible certentie of his owne saluation is both ordinarie and possible But more of this point afterward Lastly all such persons as are troubled with doubtings distrustings vnbeleefe despaire of Gods mercie are to learne consider that God by his word bindes them in conscience to beleeue the pardon of their owne sinnes be they neuer so grieuous or many and to beleeue their owne election to saluation whereof they doubt Men that are but ciuill haue care to auoid robbing and killing because God giues commandements against stealing and killing why then should not we much more striue against our manifold doubtings and distrustings of Gods loue in Christ hauing a commaundement of God that calls vpon vs and binds vs to so Thus
giue good counsell to doe the ordinarie works of their callings The fourth Things indifferent must be vsed within compasse of our callings that is according to our abilitie degree state and condition of life And it is a common abuse of this libertie in our daies that the meane man will be in meate drinke apparell building as the gentleman the gentleman as the knight the knight as the lord or Earle Now then things indifferent are sanctified to vs by the word when our consciences are resolued out of the word that we may vse them so it be in tâ—e manner before named and according to the rules here set downe They are sanctified by praier when we craue at Gods hands the right vse of them and hauing obtained the same giue him thanks therefore Coloss. 3. 17. Whatsoeuer ye doe in word or deede doe all in the name of our Lord Iesus giuing thankes to God the father by him Thus much of Christian libertie by which we are admonished of sundrie duties I. to labour to become good members of Christ of what estate or coÌ„dition so euer we be The libertie of the citie of Rome made not onely Romanes borne but euen the men of other countries seeke to be citizens thereof Act. 22.28 The priuiledges of the Iewes in Persia made many become Iewes Hest. 8.17 O then much more should the spirituall libertie of conscience purchased by the blood of Christ mooue vs to seeke for the kingdome of heauen and that we might become good members thereof II. Againe by this we are taught to studie learne and loue the Scriptures in which our liberties are recorded We make account of our charters whereby we hold our earthly liberties yea we gladly read them and acquaint our selues with them what a shame then will it be for vs to make no more account of the word of God that is the law of spirituall libertie Iam. 2. 16. III. Lastly we are aduertised most heartily to obey and serue God according to his word for that is the end of our libertie the seruant doth all his busines more chearefully in the hope and expectation he hath of libertie Againe our libertie most of all appeares in our seruice and obedience because the seruice of God is perfect freedome as on the contrarie in the disobedience of Gods commandements stands our spirituall bondage The second propertie of conscience is an vnfallible certentie of the pardon of sinne and life euerlasting That this point may be cleared I will handle the question betweene vs and Papists touching the certentie of saluation And that I may proceede in order we must distinguish the kinds of certentie First of all Certentie is either Vnfallible or Coniecturall Vnfallible wherein a man is neuer disappointed Coniecturall which is not so euident because it is grounded onely vpon likelihoods The second all Papists graunt but the first they denie in the matter of saluation Againe certentie is either of faith or experimentall which Papists call morall Certentie of faith is whereby any thing is certenly beleeued and it is either generall or speciall Generall certentie is to beleeue assuredly that the word of God is truth it selfe and this both we and Papists allow Speciall certentie is by faith to applie the promise of saluation to our selues and to beleeue without doubt that remission of sinnes by Christ and life euerlasting belongs vnto vs. This kinde of certentie we hold and maintaine and Papists with one consent denie it acknowledging no assurance but by hope Morall certentie is that which proceedes from sanctification and good workes as signes and tokens of true faith This we both allow yet with some difference For they esteeme all certentie that comes by works to be vncerten and often to deceiue but we doe otherwise if the works be done in vprightnes of heart The question then is whether a man in this life may ordinarily without reuelation be vnfallibly certen of his owne saluation first of all and principally by faith and then secondly by such workes as are vnseparable companions of faith We hold this for a cleare and euident principle of the word of God and contrariwise the Papists denie it wholly I will therefore prooue the truth by some few arguments and then answer the common obiections Arg. 1. That which the spirit of God doth first of all testifie in the heart and conscience of any man and then afterward fully confirme is to be beleeued of the same man as vnfallibly certen but the spirit of God first of all doth testifie to some men namely true beleeuers that they are the sonnes of God and afterward confirmes the same vnto them Therefore men are vnfallibly to beleeue their owne adoption Now that the Spirit of God doth giue this testimonie to the conscience of man the Scripture is more then plaine Rom. 8. 15. Ye haue receiued the spirit of adoption whereby we crie Abba Father The same Spirit beareth witnesse with our spirit that we are the sonnes of God Answer is made that this testimonie of the Spirit is giuen onely by an experiment or feeling of an inward delight or peace which breedes in vs not an infallible but a coniecturall certentie And I answer againe that this exposition is flat against the text For the Spirit of adoption is saide here not to make vs to thinke or speake but to crie Abba Father and crying to God as to a father argues courage confidence and boldnes Againe the same Spirit of adoption is opposed to the spirit of bondage causing feare and therefore it must needs be a Spirit giuing assurance of libertie and by that meanes driuing away distrustfull feares And the ende no doubt why the holy Ghost comes into the heart as a witnes of adoption is that the truth in this case hidden therefore doubtful might be cleared and made manifest If God himselfe haue appointed that a doubtfull truth among men shall be confirmed and put out of doubt by the mouth of two or three witnesses it is absurd to thinke that the testimonie of God himselfe knowing all things and taking vpon him to be a witnesse should be coniecturall Saint Bernard had learned better diuinitie when he said Who is iust but he that beeing loued of God returnes loue to him againe which is not done but by the Spirit of God reuealing by faith vnto man the eternall purpose of God concerning his saluation in time to come which reuelation vndoubtedly is nothing else but an infusion of spirituall grace by which whilest the deedes of the flesh are mortified the man is prepared to the kingdome of God receiuing withall that whereby he may presume that he is loued and loue againe Furthermore that the Spirit of God doth not onely perswade men of their adoption but also confirme the same vnto them it is most manifest Eph. 4. 30. Grieue not the Spirit whereby ye are sealed vp to the day of redemption and 1. v. 13. After ye beleeued
be resolued of Gods special prouidence towards vs in euery case condition of life when we haue so well profited in the schoole of Christ that we can see and acknowledge Gods prouidence goodnes as well in sicknes as in health in pouertie as in wealth in hunger as in fulnes in life as in death we shall be very well content whatsoeuer any way befalls vnto vs. The preseruatiues of good conscience are two the first is to preserue and cherish that sauing faith whereby we are perswaded of our reconciliatioÌ„ with God in Christ for this is the roote of good conscience as hath beene shewed Nowe this faith is cherished and confirmed by the daiely exercises of inuocation and repentance which be to humble our selues to bewaile and confesse our sinnes to God to condemne our selues for them to pray for pardon and strength against sinne to praise God and giue him thankes for his daily benefits And by the vnâ—ained and serious practise of these duties repentance and faith are daiely renewed and confirmed The second preseruatiue is the maintaining of the righteousnes of a good conscience which righteousnesse as I haue said is nothing els but a constant indeauour and desire to obey the wil of god in all things That this righteousnes may be kept to the end we must practise three rules The first is that we are to carry in our hearts a purpose neuer to sinne against God in any thing for where a purpose is of committing any sin wittingly and willingly there is neither good faith nor good conscience The second is to walke with God as Enoch did Gen. 5.24 which is to order the whole course of our liues as in the presence of God desiring to approoue all our doings euer vnto him Now this perswasion that wheresoeuer we are we doe stand in the presence of God is a notable meanes to maintaine sinceritie Ge. 17.1 I am god al-sufficient walke before me be perfect And the waÌ„t of this is the occasion of many offences as Abraham said Because I thought surely the feare of God is not in this place they will slay me for my wiues sake Gen. 20. 11. The third rule is carefully to walk in our particular callings doing the duties thereof to the glorie of God to the good of the common wealth and the edification of the Church auoiding therein fraud couetousnesse and ambition which cause men oftentimes to set their consciences on the tenters and make them stretch like cheuerill Thus we see how good conscience may be preserued Reasons to induce hereunto are many I. Gods straight commandement 1. Tim. 1.19 Keep faith and good conscience And Prou. 4.23 Keepe thine heart with all diligence II. The good conscience is the most tender part of the soule like to the apple of the eie which beeing pierced by the least pinne that may bee is not onely blemished but also looseth his sight Therefore as God doth to the eie so must wee deale with the conscience God giues to the eie certaine lids of flesh to defend and couer it from outward iniuries and so must we vse meanes to auoid whatsoeuer may offend or annoy conscience III Manifolde benefits redounde vnto vs by keeping good conscience First so long as we haue care to keepe it we keepe inioy all other gifts of Gods spirit Good conscience the rest of Gods graces are as a paire of turtle doues when the one seedes the other feedeth when the one likes not the other likes not when the one dies the other dies so where good conscience is maintained there are many other excellent gifts of God Hourishing and where conscience decaies they also decaie Againe good conscience giues alacritie vnto vs and boldnesse in calling on Gods name 1. Iohn 3.21 If our heart condemne vs not we haue boldnesse towards God Thirdly it makes vs patient in affliction comforts vs greatly when by reason of the grieuousnesse of our afflâ—ction wee are constrained to kneele on both knees and take vp our crosse regenerate conscience as a sweet companion or like a good Simon laies too his shoulder and helpes to beare one end of it Lastly when none can comfort vs it will be an amiable comforter a friend speaking sweetly vnto vs in the very agony and pang of death IV. Not to preserue the conscience without spot is the way to desperation It is the pollicy of the deuil to vse meanes to cast the conscience into the sleep of securitie that he may the more easily bring maÌ„ to his own destruction For as diseases if they be long neglected become incurable so the conscience much and often wounded admits little or no comfort Neither will it alwaies boote a man after many yeares to say at the last cast Lord be mercifull to me I haue sinned Though some be receiued to mercie in the time of death yet far more perish in desperation that liue in their sinnes wittingly and willingly against their owne conscience Pharao Saul and Iudas cried all peccaui I haue sinned against god yet Pharao is hardned more and more and perisheth Saul goeth on in his sinnes and despaireth Iudas made away himselfe And no maruel for the multitude of sinnes oppresse the conscience and make the heart to ouerflowe with such a measure of griefe that it can fasten no affiance in the mercie of God Lastly they that shall neglect to keepe good conscience procure many hurts and daungers and iudgements of God to themselues When a ship is on the sea if it bee not well gouerned or if there bee a breach made into it it drawes water and sinkes and so both men and wares and all in likelihood are cast away Nowe wee all are as passengers the world is an huge sea through which we must passe our ship is the conscience of euery man 1. Tim. 1.19 3.12 the wares are our religion and saluation all other gifts of God Therfore it standes vs in hand to be alwaies at the helme and to carrie our ship with as euen a course as possibly we can to the intended port of happines which is the saluation of our soules But if so be it we grow carelesse and make breaches in the ship of conscience by suffering it to dash vpon the rocks of sinne it is a thousand to one that we in the end shall cast away our selues and all wee haue And in the mean season as conscience decaies so proportionally all graces and goodnesse goes from vs Gods commandements begin to be vile vnto vs the knowledge thereof as also faith hope and the inuocation of Gods name decay Experience sheweth that men of excellent gifts by vsing badde conscience loose them all Finis A Reformed Catholike OR A DECLARATION SHEWing how neere we may come to the present Church of Rome in sundrie points of Religion and wherein we must for euer depart from them with an Aduertisment to all fauourers of the Romane Religion shewing how the
them But the first is euidently true Ergo For first the minde must approoue and giue assent before the will can choose or wil and when the mind hath not power to conceiue or giue assent there the will hath no power to will Reason III. Thirdly the holy Ghost auoucheth Eph. ◠1 Coloss. 2. 13. that all men by nature are dead in sinnes and trespasses not as the Papists say weake sicke or halfe dead Hence I gather that man wanteth naturall power not to will simply but freely and frankly to will that which is truly good A dead man in his graue can not stirre the least finger because he wants the very power of life sense motion no more can he that is dead in sinne will the least good nay if he could either wil or do any good he could not be dead in sinne And as a dead man in the graue cannot rise but by the power of god no more can he that is dead in sinne rise but by the power of Gods grace alone without any power of his owne Reason IV. Fourthly in the conuersion and saluation of a sinner the scripture ascribeth all to God and nothing to mans freewill Ioh. 3.3 Except a man be borne againe he cannot see the kingdome of God Eph. 2. 10. We are his workemanship created in Christ Iesus to good workes And c. 4. v. 24. the new man is created to the image of God Now to be borne againe is a worke of no lesse importance then our first creation and therefore wholly to be ascribed to God as our creation is Indeede Paul Philip. 2. 12 13 biddeth the Philippians worke out their saluation with feare and trembling not meaning to ascribe vnto them a power of doing good by themselues And therefore in the next verse he addeth It is God that worketh both the will and the deede directly excluding all naturall free-will in things spirituall and yet withall he acknowledgeth that mans will hath a worke in doing that which is good not by nature but by grace Because when God giues man power to will good things then he can will them and when he giueth him a power to doe good then he can doe good and he doth it For though there be not in mans conuersion a naturall cooperation of his will with Gods spirit yet is there a supernaturall cooperation by grace enabling man when he is to be conuerted to will his conuersion according to which S. Paul saith 1. Cor. 15.10 I haue laboured in the faith but least any man should imagine that this was done by any naturall power therefore he addeth yet not I that is not by any thing in me but Gods grace in me inabling my will to doe the good I doe Reason V. The iudgement of the auncient Church August The will of the regenerate is kindled onely by the holy Ghost that they may therefore be able because they will thus and they will thus because God works in them to will And We haue lost our freewill to loue God by the greatnes of our sinne Serm. 2. on the words of the Apostle Man when he was created receiued great strength in his freewill◠but by sinning he lost it Fulgentius God giueth grace freely to the vnworthie whereby the wicked man beeing iustified is enlightened with the gift of good will and with a facultie of doing good that by mercie prruenting him he may beginne to will well and by mercie comming after he may doe the good he will Bernard saith It is wholly the grace of God that we are created healed saued Coūcil Arausic 2. cap. 6. To beleeue and to will is giuen from aboue by infusion and inspiration of the holy Ghost More testimonies and reasons might be alleadged to prooue this conclusion but these shall suffice now let vs see what reasons are alleadged to the contrarie III. Obiections of Papists Obiect I. First they alleadge that man by nature may doe that which is good and therefore will that which is good for none can doe that which he neither willeth nor thinketh to doe but first we must will and then doe Now say they men can doe good by nature as giue almes speake the truth doe iustice and practise other duties of ciuill vertue and therefore will that which is good I answer that a naturall man may doe good workes for the substance of the outward worke but not in regard of the goodnes of the manner these are two diuers things A man without supernatural grace may giue almes doe iustice speake the truth c. which be good things considered in themselues as God hath commanded them but he cannot do them well To thinke good things to doe good things are naturall workes but to thinke good things in a good maner and to do them well so as God may accept the action done are workes of grace And therefore the good thing done by a naturall man is a sinne in respect of the doer because it failes both for his right beginning which is a pure heart good conscience and faith vnfained as also for his ende which is the glorie of God Obiect II. God hath commanded all men to beleeue and repent therefore they haue naturall freewill by vertue whereof beeing helped by the spirit of God they can beleeue and repent Ans. The reason is not good for by such commandements God sheweth not what men are able to doe but what they should doe and what they cannot doe Againe the reason is not well framed it ought rather to be thus Because God giues men commandement to repent and beleeue therefore they haue power to repent and beleeue either by nature or by grace and then we hold with them For when God in the Gospell commandeth men to repent and to beleeue at the same time by his grace hee inableth them both to will or desire to beleeue and repent as also actually to repent and beleeue Obiect III. If man haue no freewill to sinne or not to sinne then no man is to be punished for his sinnes because he sinneth by a necessitie not to be auoided Ans. The reason is not good for though man cannot but sinne yet is the fault in himselfe and therefore he is to be punished as a bankrupt is not therfore freed from his debts because he is not able to pay them but the bills against him stand in force because the debt comes through his own default The second point of Originall sinne The next point to be handled is concerning Originall sinne after baptisme that is how farreforth it remaineth after baptisme A point to be wel considered because hereupon depend many points of popery I. Our Consent I. Conclus They say naturall corruption after baptisme is abolished and so say we but let vs see how far it is abolished In originall sinne are three things I. the punishment which is the first and second death II. Guiltines which is the binding vp of the creature vnto punishment
Gospell is vpon condition of mens faith and repentance and that men are deceiued touching their owne faith and repentance and therefore faile in applying the word vnto themselues Ans. Indeede this manner of applying is false in all hypocrites heretickes and vnrepentant persons for they applie vpon carnall presumption and not by faith Neuerthelesse it is true in all the Elect hauing the spirit of grace and praier for when God in the ministerie of the word beeing his owne ordinance saith Seeke ye my face the heart of Gods children truly answereth O Lord I wil seeke thy face Psal. 17.8 And when God shall say Thou art my people they shall say againe The Lord is my God Zach. 13.6 And it is a truth of God that he which beleeueth knoweth that he beleeueth and he that truly repenteth knoweth that be repeÌ„teth vnles it be in the beginning of our conuersion in the time of distresse and temptation Otherwise what thankfulnesse can there be for grace receiued Obiect II. It is no article of the Creede that a man must beleeue his owne saluation and therefore no man is bound thereto Ans. By this argument it apâ—â—â—res plainely that the very pillars of the Church of Rome doe not vnderstand the Creede for in that which is commonly called the Apostles Creede euery article implieth in it this particular faith And in the first article I beleeue in God are three things contained the first to beleeue that there is a God the second to beleeue the same God to be my God the third to put my confidence in him for my saluation and so much containe the other articles which are concerning God When Thomas said Ioh. 20.28 My God Christ answered Thou hast beleeued Thomas Where we see that to beleeue in God is to beleeue God to be our God And Psal. 78. 22. to beleeue in God and to put trust in him are all one They beleeued not in God and trusted not in his helpe And the articles concerning Remission of sinnes and Life euerlasting do include and we in them acknowledge our speciall faith concerning our owne saluation For to beleeue this or that is to beleeue there is such a thing and that the same thing belongs to me as when Dauid said I should haue fainted except I had beleeued to see the goodnesse of the Lord in the land of the liuing Psal. 27.13 It is answered that in those articles wee onely professe our selues to beleeue remission of sinnes and life euerlasting to be vouchsafed to the people Church of God Ans. This indeede is the exposition of many but it standes not with common reason For if that bee all the faith that is there confessed the deuill hath as good a faith as we He knoweth and beleeueth that there is a God that this God imparteth remission of sinnes and life euerlasting to his church And to the end that wee beeing Gods children may in faith goe beyond all the deuills in hell we must further beleeue that remission of sinnes and life euerlasting belongs vnto vs and vnlesse we doe particularly apply the said articles vnto our selues we shall little or nothing differ from the deuill in making confession of faith Obiect III. We are taught to pray for the pardon of our sinnes day by day Matth. 6.12 and all this were needlesse if we could bee assured of pardon in this life Answ. The fourth petition must be vnderstood not so much of our olde debts or sinnes as of our present and newe sinnes for as we goe on from daie to daie so we adde sinne to sinne and for the pardon of them must wee humble our selues and pray I answer againe that wee pray for the pardon of our sinnes not because we haue no assurance thereof but because our assurance is weake and small wee growe on from grace to grace in Christ as children doe to mans estate by little and little The heart of euery beleeuer is like a vessell with a narrow necke which beeing cast into the sea is not filled at the first but by reason of the straight passage receiueth water drop by drop God giueth vnto vs in Christ euen a sea of mercie but the same on our parts is apprehended and receiued onely by little and litte as faith groweth from age to age and this is the cause why men hauing assurance pray for more Our reasons to the contrarie Reason I. The first reason may be taken from the nature of faith on this manner True faith is both an vnfallible assurance and a particular assurance of the remission of sinnes and of life euerlasting And therefore by this faith a man may be certenly and particularly assured of the remission of sinnes and life euerlasting That this reason may bee of sorce two things must be prooued first that true faith is a certaine assurance of Gods mercie to that partie in whome it is Secondly that faith is a particular assurance thereof For the first that faith is a certaine assurance Christ saith to Peter Mat. 14.31 O thou of litle faith wherefore didst thou doubt Where he maketh an opposition betweene faith and doubting whereby giuing vs directly to vnderstand that to be certen and to giue assurance is of the nature of faith Rom. 4.20.22 Paul saith of Abraham that he did not doubt of the promise of God through vnbeleefe but vvas strengthened in faith and gaue glory to God being fully assured that he which had promised was able to doe it where I obserue first that doubting is made a fruit of vnbeleefe and therefore vnfallible certentie and assurance being contrarie to doubting must needes proceede from true faith considering that coÌ„trarie effects come of contrarie causes and contrarie causes produce contrary effects SecoÌ„dly I note that the strength of Abrahams faith did stand in fulnes of assurance for the text saith he was strengthened in the faith being fully assured and againe Heb. 11.1 true sauing faith is said to be the ground and subsistance of things hoped for the euidence or demonstration of things that are not seene but faith can be no ground or euidence of things vnlesse it bee for nature certenty it selfe and thus the first point is manifest The second that sauing faith is a particular assurance is prooued by this that the propertie of faith is to apprehend and apply the promise and the thing promised Christ with his benefits Ioh. 1.12 As many saieth S. Iohn as receiued him to them hee gaue power to be the sonnes of god namely to them that beleeue in his name In these words to beleeue in Christ and to receiue Christ are put for one and the same thing Nowe to receiue Christ is to apprehend and apply him with all his benefits vnto our selues as he is offered in the promises of the gospell For in the sixt chapter following first of all he sets forth himselfe not onely as a Redeemer generally but also as the bread of life and the water of life secondly he sets
faith as he is of the articles of the creed I answer First they prooue thus much that we ought to be as certen of the one as of the other For looke what commandemeÌ„t we haue to beleeue the articles of our faith the like we haue inioyning vs to beleeue the pardon of our owne sinnes as I haue prooued Secondly these arguments prooue it to be the nature or essentiall propertie of faith as certainely to assure man of his saluation as it doeth assure him of the articles which he beleeueth And howesoeuer commonly men doe not beleeue their saluation as vnfallible as they doe their articles of faith yet some speciall men doe hauing Gods word applyed by the spirit as a sure ground of their faith whereby they beleeue their own saluation as they haue it for a ground of the articles of their faith Thus certainly was Abraham assured of his owne saluation as also the Prophets and Apostles and the martyrs of God in all ages whereupon without doubting they haue bin content to lay downe their liues for the name of Christ in whome they were assured to receiue eternall happines And there is no question but there be many now that by long and often experience of Gods mercy and by the inward certificate of the holy Ghost haue attained to full assurance of their saluation II. Exception Howesoeuer a man may be assured of his present estate yet no man is certaine of his perseuerance vnto the ende Ans. It is otherwise for in the sixt petition Lead vs-not into temptation wee pray that God would not suffer vs to be wholly ouercome of the deuill in any temptation and to this petition we haue a promise answerable 1. Cor. 10. That God with temptation will giue an issue and therefore howesoeuer the deuill may buffit molest and wound the seruants of God yet shall he neuer be able to ouercome them Againe he that is once a member of Christ can neuer be wholly cut off And if any by sinne were wholly seuered from Christ for a time in his recouerie he is to be baptised the second time for baptisme is the sacrament of initiation or ingrafting into Christ. By this reason we should as often be baptized as we fal into any sinne which is absurd Againe S. Iohn saith 1. Ioh. 2.19 They went out from vs but they were not of vs for if they had beene of vs they would haue continued with vs. Where he taketh it for graunted that such as be once in Christ shall neuer wholly be seuered or fall from him Though our communion with Christ may be lessened yet the vnion and the bond of coniunction is neuer dissolued III. Exception They say we are indeede to beleeue our saluation on Gods part but we must needs doubt in regard of our selues because the promises of remission of sinnes are giuen vpon condition of mans faith and repentance Now we cannot say they be assured that we haue true faith and repentance because we may lie in secret sinnes and so want that indeed which we suppose our selues to haue Ans. I say again he that doth truly repent and beleeue doth by Gods grace know that he doth repent and beleeue for els Paul would neuer haue said Prooue your selues whither you be in the faith or not and the same Apostle saith 2. Cor. 12. We haue not receiued the spirit of the world but the spirit which is of God that we might know the things which are giuen of God which things are not onely life euerlasting but iustification sanctification and such like And as for secret sinnes they cannot make our repentance voide for he that truly repenteth of his knowne sinnes repenteth also of such as be vnknowne and receiueth the pardon of them all God requireth not an expresse or speciall repentance of vnknowne sinnes but accepts it as sufficient if we repent of them generally as Dauid saith Psal. 19. Who knowes the errours of this life forgiue me my secret sinnes And whereas they adde that faith and repentance must be sufficient I answer that the sufficiencie of our faith and repentance stands in the truth and not in the measure or perfection thereof and the truth of both where they are is certenly discerned Reason VI. The iudgement of the auncient Church August Of an euill seruant thou art made a good child therefore presume not of thine owne doing but of the grace of Christ it is not arrogancie but faith to acknowledge what thou hast receiued is not pride but deuotion And Let no man aske an other man but returne to his owne heart if he finde charitie there he hath securitie for his passage from life to death Hilar. on Matth. 5. The kingdome of heauen which our Lord professed to be in himselfe his will is that it must be hoped for without any doubtfulnesse of vncertaine will Otherwise there is no iustification by faith if faith is selfe be made doubtfull Bernard in his epist. 107. Who is the iust man but he that beeing loued of God loues him againe which comes not to passe but by the spirit reuealing by Faith the eternall purpose of God of his saluation to come Which reuelation is nothing else but the infusion of spirituall grace by which when the deedes of the flesh are mortified the man is prepared to the kingdome of heauen Togither receiuing in one spirit that whereby he may presume that he is loued and also loue againe To conclude the Papists haue no great cause to dissent from vs in this point For they teach and professe that they doe by a speciall faith beleeue their owne saluation certenly and vnfallibly in respect of God that promiseth Now the thing which hindreth them is their owne in disposition and vnworthines as they say which keepes them from beeing certen otherwise then in a likely hope But this hindrance is easily remooued if men will iudge indifferently For first of all in regard of our selues and our disposition we can not be certen at all but must despaire of saluation euen to the very death We cannot be sufficiently disposed so long as we liue in this world but must alwaies say with Iacob I am lesse then all thy mercies Gen. 32. and with Dauid Enter not into iudgement with thy seruant O Lord for none liuing shall be iustified in thy sight and with the Centurion Lord I am not worthie that thou shouldest come vnder my roofe Matth. 8. Secondly God in making promise of saluation respects not mens worthines For he chose vs to life euerlasting when we were not he redeemed vs from death beeing enemies and intitles vs to the promise of saluation if we acknowledge our selues to be â—inners Matth. 9. if we labour and trauaile vnder the burden of them Matth. II. if we hunger and thirst after grace Ioh. 7.37 And these things we may certenly and sensibly perceiue in our selues and when we finde them in vs though our vnworthines be exceeding great it should not
waies first not as causes thereof either conuersant adiuvant or procreant but onely as consequents of faith in that they are inseparable companions and fruits of that faith which is indeede necessarie to saluation Secondly they are as necessarie as markes in a way and as the way it selfe directing vs vnto eternall life III. We hold and beleeue that the righteous man is in some sort iustified by works for so the holy Ghost speaketh plainely and truly Iam. 2.21 That Abraham was iustified by workes Thus farre we ioyne with them and the very difference is this They say we are iustified by workes as by causes thereof we say that we are iustified by workes as by signes and fruits of our iustification before God and no otherwise and in this sense must the place of S. Iames be vnderstood that Abraham was iustified that is declared and made manifest to be iust indeed by his obedience and that euen before God Now that our doctrine is the truth it will appeare by reasons on both parts Our reasons I. Rom. 3.28 We conclude that a man is iustified by faith without the workes of the law Some answer that ceremoniall workes be excluded here some that morall works some works going before faith But let them deuise what they can for themselues the truth is that Paul excludeth all works whatsoeuer as by the very text will appeare For v. 24. he saith We are iustified freely by his grace that is by the meere gift of God giuing vs to vnderstand that a sinner in his iustification is meerely passiue that is doing nothing on his part whereby God should accept him to life euerlasting And v. 27. he saith iustification by faith excludeth all boasting and therefore all kind of works are thereby excluded and specially such as are most of all the matter of boasting that is good workes For if a sinner after that he is iustified by the merit of Christ were iustified more by his owne workes then might he haue some matter of boasting in himselfe And that we may not doubt of Pauls meaning consider and read Eph. 2.8,9 By grace saith he you are saued tâ—rough faith and that not of your selues it is the gift of God not of workes least any man should boast himselfe Here Paul excludes all and euery worke and directly workes of grace themselues as appeares by the reason following For we are his workemanshippe created in Christ Iesus vnto good workes which God hath ordained that weâ— should walke in them Nowe let the Papists tell me what bee the workes which God hath prepared for men to walke in and to which they are regenerate vnlesse they bee the most excellent workes of grace and let them marke howe Paul excludes them wholly from the worke of iustification and saluation II. Gal. 5.3 If ye be circumcised ye are bound to the whole lawe and ye are abolished from Christ. Here Paul disputeth against such men as would bee saued partly by Christ and partly by the workes of the lawe hence I reason thus If a man will be iustified by workes he is bound to fulfill the whole lawe according to the rigour thereof that is Pauls ground I nowe assume no man can fullfill the lawe according to the rigour thereof for the liues and workes of most righteous men are imperfect and stained with sinne and therefore they are taught euery day to say on this manner forgiue vs our debts Againe our knowledge is imperfect and therefore our faith repentance and sanctifiâ—atioÌ„ is answerable And lastly the regenerate man is partly flesh and partly spirit and therefore his best workes are partly from the flesh and in part onely spirituall Thus then for any man to bee bound to the rigour of the whole lawe is as much as if he were bound to his owne damnation III. Election to saluation is of grace without workes therefore the iustification of a sinner is of grace alone without workes For it is a certen rule that the cause of a cause is the cause of a thing caused Now grace without workes is the cause of election which election is the cause of our iustification therfore grace without workes is the cause of our iustification IV. A man must first be fully iustified before he can doe a good worke for the person must first please God before his works can please him But the person of a sinner cannot please God till he be perfectly iustified and therefore till hee be iustified he cannot doe so much as one good worke And thus good workes cannot be any meritorious causes of iustification after which they are both for time and order of nature In a word whereas they make two distinct iustifications we acknowledge that there be degrees of sanctification yet so as iustification is onely one standing in remission of sinnes and Gods acceptation of vs to life euerlasting by Christ and this iustification hath no degrees but is perfect at the very first Obiections of Papists Psal. 7.8 Iudge me according to my righteousnesse Hence they reason thus if Dauid be iudged according to his righteousnes then may he be iustified therby but Dauid desires to be iudged according to his righteousnes and therefore he was iustified thereby Ans. There be two kindes of righteousnesse one of the person the other of the cause or action The righteousnes of a mans person is whereby it is accepted into the fauour of God into life eternall The â—ighteousnes of the action or cause is when the action or cause is iudged of God to be good and iust Nowe Dauid in this psalme speaketh onely of the righteousnesse of the action or innocency of his cause in that he was falsely charged to haue sought the kingdome In like manner it is said of Phineas Psal. 166.31 that his fact in killing Zimri and Cosbie was imputed to him for righteousnes not because it was a satisfaction to the lawe the rigour whereof could not be fulfilled in that one worke but because God accepted of it as a iust worke and as a token of his righteousnes and zeale for Gods glorie II. Obiect The Scripture saith in sundrie places that men are blessed which doe good workes Psal. 119.1 Blessed is the man that is vpright in heart walketh in the lawe of the Lord. Ans. The man is blessed that indeauoureth to keep Gods commandements Yet is he not blessed simply because hee doth so but because he is in Christ by whome he doeth so and his obedience to the lawe of God is a signe thereof III. Obiect When man confesseth his sinnes and humbleth himselfe by praier and fasting Gods wrath is pacified and staied therefore praier and fasting are causes of iustification before God Answ. Indeede men that truely humble themselues by praier and fasting doe appease the wrath of God yet not properly by these actions but by their faith expressed and testified in theÌ„ whereby they apprehend that which appeaseth Gods wrath euen the merits of Christ in whome the
grace from the sentence of the Law pricking the conscience Q. How is it done A. By praying with sending vp lowd cries for Gods fauour in Christ in the pardoning of sinne and with feruent perseuerance herein till the desire of the heart be graunted Q. What followeth after all this A. God then according to his mercifull promise le ts the poore sinner feel the assurance of his loue wherewith he loueth him in Christ which assurance is a liuely faith Q. Are there diuers degrees and measures of true faith A. Yea. Q. What is the least measure of true faith that any man can haue A. When a man of an humble spirit by reason of the littlenes of his faith doth not yet feele the assurance of the forgiuenes of his sinnes and yet he is perswaded that they are pardonable and therefore desireth that they should be pardoned and with his heart praieth to God to pardon them Q. How doe you know that such a man hath faith A. These desires and prayers are testimonies of the Spirit whose property it is to stirre vp a longing and a lusting after heauenly things with sighes and grones for Gods fauour mercie in Christ. Now where the spirit of Christ is there is Christ dwelling and where Christ dwelleth there is true faith how weake soeuer it be Q. What is the greatest measure of faith A. When a man daily increasing in faith comes to be fully perswaded of Gods loue in Christ towards himselfe particularly and of the forgiuenesse of his owne sinnes Q. When shall a Christian heart come to this full assurance A. Not at the first but in some continuance of time when he hath beene well practised in Repentance and hath had diuers experiences of Gods loue vnto him in Christ then after them will appeare in his heart the fulnesse of perswasion which is the ripenes and strength of faith Q. What benefits doth a man receiue by his faith in Christ A. Hereby he is iustified before God and sanctified Q. What is this to be iustified before God A. It comprehendeth two things the first to be cleared from the guiltines and punishment of sinne the second to be accepted as perfectly righteous before God Q. How is a man cleared from the guiltines and punishment of his sinnes A. By Christs sufferings and death vpon the crosse Q. How is he accepted righteous before God A. By the righteousnes of Christ imputed to him Q. What profit comes by beeing thus iustified A. Hereby and by no other meanes in the world the beleeuer shall be accepted before Gods iudgement seat as worthie of eternall life by the merits o the same righteousnes of Christ. Q. Doe not good works then make vs worthie of eternall life A. No for God who is perfect righteousnes it selfe will finde in the best workes we doe more matter of daâ—uation then of saluation and therefore we must rather condemne our selues for our good workes then looke to be iustified before God thereby Q. How may a man know that he is iustified before God A. He neede not ascend into heauen to search the secret counsell of God but rather desceÌ„d into his own heart to search whether he be sanctified or not Q. What is it to be sanctified A. It comprehendeth two things the first to be purged from the corruption of his owne nature the second to be indued with inward righteousnes Q. How is the corruption of sinne purged A. By the merits and power of Christs death which beeing by faith applied is as a corasiue to abate consume and weaken the power of all sinne Q. How is a man indued with inherent righteousnes A. Through the vertue of Christs resurrection which beeing applied by faith is as a restoratiue to reuiue a man that is dead in sinne to newnes of life Q. In what part of a man is sanctification wrought A. In euery part both bodie and soule Q. In what time is it wrought A. It is begunne in this life in which the faithfull receiue onely the first fruites of the Spirit and it is not finished before the ende of this life Q. What graces of the Spirit doe vsually shew themselues in the heart of a man sanctified A. The hatred of sinne and the loue of righteousnes Q. What proceedes of them A. Repentance which is a setled purpose in the heart with a carefull indeauour to leaue all his sinnes and to liue a Christian life according to all Gods commandements Q. What goeth with repentance A. A continuall fighting and strugling against the assaults of a mans owne flesh against the motions of the deuill and the inticements of the world Q. What followeth after a man hath gotten the victorie in any temptation or affliction A. Experience of Gods loue in Christ and so increase of peace of conscience and ioy in the holy Ghost Q. What followes iâ— in any temptation he be ouercome and through infirmitie fall A. After a while there will arise a godly sorrow which is when a man is grieued for no other cause in the world but for this onely that by his sinne he hath displeased God who hath beene vnto him a most mercifull and louing Father Q. What signe is there of this sorrow A. The true signe of it is this when a man can be grieued for the very disobedience to God in his euill word or deed though he should neuer be punished and though there were neither heauen nor hell Q. VVhat followes after this sorrow A. Repentance renewed a fresh Q. By what signes will this repentance appeare A. By seauen 1. A care to leaue the sinne into which he is fallen 2. An vtter condemning of himselfe for it with a crauing of pardon 3. A great anger against himselfe for his carelesnes 4. A feare least he should fall into the same sinne againe 5. A desire euer after to please God 6. A zeale of the same 7. Reuenge vpon himselfe for his former offence The fifth Principle expounded Q. What outward meanes must we vse to obtaine faith and all blessings of God which come by faith A. The preaching of Gods word and the administration of the Sacraments and praier Q. Where is the word of God to be found A. The whole word of God needfull to saluation is set downe in the holy Scriptures Q. How know you that the Scriptures are the word of God and not mens pollicies A. I am assured of it First because the holy Ghost perswadeth my conscience that it is so Secondly I see it by experience for the preaching of the Scriptures haue the power of God in them to humble a man when they are preached and to cast him down to hell and afterward to restore and raise him vp againe Q. What is the vse of the word of God preached A. First it breedeth and then it increaseth faith
be entertained and receiued in the closet of the heart III. The least cogitation and motion the which though it procure not consent delighteth and tickleth the heart Of this kinde are these foolish wishes I would such an house were mine such a liuing such a thing c. And hitherto may we referre all vnchast dreames arising from concupiscence The affirmatiue part Couet that onely which is auaileable to thy neighbour Here are commended I. A pure heart towards our neighbour 1. Tim. 1.5 The end of the commandement is loue out of a pure heart a good conscience and faith vnfained II. Holy cogitations and motions of the spirit Paul praieth 1. Thess. 5.23 that the Thessalonians may be holy not onely in bodie and soule but also in spirit Eph. 4.23 III. A conflict against the euill affections and lusts of the flesh Rom. 7.22 I reioyce in the law of God in regard of the inward man 23. But I see another Law in my members rebelling against the Law of my minde and making me captiue to the law of sinne which is in my members 24. Miserable man that I am who shall deliuer me from this bodie of death 2. Cor. 12.7 8 9. CHAP. 30. Of the vse of the Law THe vse of the Law in vnregenerate persons is threefold The first is to lay open sinne and make it knowne Rom. 3.20 By the workes of the Law shall no flesh be iustified in his sight for by the law commeth the knowledge of sinne The second vse is accidentarily to effect and augment sinne by reason of the flesh the which causeth man to decline from that which is commanded and euer to encline to that which is prohibited Rom. 7.8 Sinne tooke occasion by the commandement and wrought in me all manner of concupiscence for without the Law sinne is dead 9. For I once was aliue without the Law but when the commandement came sinne reuiued 10. But I died and that commandement which was ordained vnto life was found to be vnto me vnto death The third vse is to denounce eternall damnation for the least disobedience without offering any hope of pardon This sentence the law pronounceth against offendours and by it partly by threatning partly by terrifying it raigneth and ruleth ouer man Rom. 3.19 Wee know that whatsoeuer the Law saith it saith it to them which are vnder the Lawe that euery mouth may be stopped and all the world be culpable before God Gal. 3.10 As many as are of the workes of the law are vnder the curse for it is written Cursed is euery one that continueth not in all that is written in the booke of the Lawe to doe them 2. Cor. 3.7 If the ministration of death written with letters and ingrauen in stones was glorious 8. Howe shall not the ministration of the spirit be more glorious For if the ministration of condemnation were glorious c. The ende why sinne raigneth in man is to vrge sinners to flie vnto Christ Galat. 3.22 The Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beleeue 24. Wherfore the law was our schoolemaster to Christ. Heb. 12.18,19,20 The continuance of this power of the law is perpetuall vnlesse a sinner repent and the very first act of repentance so freeth him that he shall no more be vnder the lawe but vnder grace 2. Sam. 12.13 Then said Dauid to Nathan I haue sinned against the Lord wherfore Nathan said to Dauid The Lord also hath forgiuen thy sinne and thou shalt not die Rom. 6.14 Sinne shall not haue dominion ouer you for ye are not vnder the law but vnder grace If therefore thou desirest seriously eternall life first take a narrowe examination of thy selfe and the course of thy life by the square of Gods lawe then set before thine eies the curse that is due vnto sinne that thus bewailing thy miserie and despairing vtterly of thine own power to attaine euerlasting happinesse thou maiest renounce thy selfe and be prouoked to seeke and sue vnto Christ Iesus The vse of the Law in such as are regenerate is far otherwise for it guideth them to new obedience in the whole course of their life which obedience may be acceptable to God by Christ. Rom. 3.31 Doe we therefore through faith make the Law of none effect God forbid nay we rather establish the Law Psal. 119. 24. Thy testimonies are my delight they are my counsellers v. 105. Thy word is a lantarne vnto my feete and a light vnto my pathes CHAP. 31. Of the couenant of Grace HItherto concerning the couenant of works and of the Law now followeth the couenant of grace The couenant of Grace is that whereby God freely promising Christ and his benefits exacteth againe of man that he would by faith receiue Christ and repent of his sinnes Hos. 2.18 In that daie will I make a couenant for them c. 19. And I will marrie thee vnto me for euer yea I will marrie thee vnto me in righteousnesse and in iudgement and in mercie and in compassion v. 20. I will euen marrie thee vnto me in faithfulnesse and thou shalt knowe the Lord. Ezech. 36.25 I will poure cleane water vpon you and ye shall be cleane yea from all your filthinesse and from all your idols will I clense you v. 26. And I will giue you a newe heart and a newe spirit will I put within you v. 27. And cause you to walke in my statutes Malach 3.1 The Lord whome ye seeke shall speedily come to his temple euen the messenger of the couenant whome ye desire behold he shall come saith the Lord of hosts This couenant is also named a testament for it hath partly the nature and properties of a testament or will First it is confirmed by the death of the testator Heb. 9.16 Where a testament is there must be the death of him that made the testament 17. For the testament is confirmed when men are dead for it is yet of no force so long as he that made it is aliue Secondly in this couenant we doe not offer much and promise small to God but in a manner doe onely receiue euen as the last will and testament of a man is not for the testators but the heires commodity The couenant albeit it be one in substance yet it is distinguished into the old and new testament The olde testament or couenant is that which in types and shadowes prefigured Christ to come and to be exhibited The newe testament declareth Christ already come in the flesh and is apparantly shewed in the Gospel The Gospell is that part of Gods word which cōtaineth a most worthy welcome message namely that mankind is fully redeemed by the blood of Iesus Christ the only begotten sonn of God manifest in the flesh so that now for all such as repent and beleeue in Christ Iesus there is prepared a full remission of all their sinnes togither with saluation and life euerlasting Ioh.
In whome ye are also built togither to be the habitation of God by the spirit This albeit it be a most neere and reall vnion yet we must not thinke that it by touching mixture or as it were by souldring of one soule with another neither by a bare agreement of the soules among themselues but by the communion and operation of the same spirit which beeing by nature infinite is of sufficient abilitie to conioyne those things togither which are of themselues farre distant from each other the like we see in the soule of man which conioyneth the head with the foote Eph. 2.22 2. Pet. 1.4 Whereby most great and precious promises are giuen vnto vs that by them ye should be partakers of the godly nature in that ye flie the corruption which is in the world through lust Phil. 2.1 If there be any consolation in Christ if any comfort of loue if any fellowship of the spirit c. The things vnited In this vnion not our soule alone is vnited with Christs soule or our â—lesh with his flesh but the whole person of euery faithfull man is â—erely conioyned with the whol person of our Sauiour Christ God man The manner of their vnion is this A faithfull man first of all and immediatly is vnited to the flesh or humane nature of Christ afterward by reason of the humanitie to the Word it selfe or diuine nature For saluation and life dependeth on that fulnesse of the godhead which is in Christ yet it is not coÌ„municated vnto vs but in the flesh and by the flesh of Christ. Ioh. 6 5â— Except ye eate the flesh and drinke the blood of the Sonne of man ye haue no life in you 56. He that eateth my flesh and drinketh my blood dwelleth in me and I in him The bond of this vnion This vnion is made by the spirit of God applying Christ vnto vs and on our parts by faith receiuing Christ Iesus offered vnto vs. And for this cause is it tearmed a spirituall vnion Christ because he is the head of the faithfull is to be considered as a publike man sustaining the person of all the elect Hence is it that the faithfull are â—aid to be crucified with Christ and with him to die to be buried Rom. 6.4 5,6 to be quickened Eph. 2.5 to be raised vp and placed in heauen v. 6. Col. 3.1 the which is not onely in regard of the hope of the faithful but because they are accepted of God certainely to haue done all these things in Christ euen as in Adams first sinne all his posteritie afterward was tainted of sinne A member of Christ is diuersly distinguished and is so either before men or God Before meÌ„ they are the members of Christ who outwardly professing the faith are charitably reputed by the Church as true members But such deceiuing at length both themselues and the Church may be reprobates therefore in Gods presence they are no more true members then are the noxious humours in mans bodie or a woodden legge or other ioynt cunningly fastened to another part of the bodie Againe members before God they are such as either are decreed to be so or actually are so already Such as are decreed to be so are they who being elect from all eternitie are either as yet not borne or not called Ioh. 10. 16. Other sheepe haue I which are not of this fold them also must I bring Actuall members of Christ are either liuing or dying members An actuall liuing member of Christ is euery one elected which being engraffed by faith and the spirit into Christ doth feele and shewe forth the power of Christ in him An actuall dying or decaying member is euery one truely engraffed into Christ and yet hath no feeling of the power and efficacie of the quickening spirit in him He is like vnto a benummed legge without sense which indeede is a part of mans body and yet receiueth no nourishment such are those faithfull ones who for a time doe faint and are ouercome vnder the heauie burtheÌ„ of tentations and their sinnes such are also those excommunicate persons who in regard of their engraffing are true members howesoeuer in regard of the externall communion with the Church and efficacie of the spirit they are not members till such time as they being touched with repentance doe begin as it were to liue againe God executeth this effectuall calling by certaine meanes The first is the sauing hearing of the word of God which is when the said word outwardly is preached to such an one as is both dead in his sinnes and doth not so much as dreame of his saluation And first of all the Law shewing a man his sinne and the punishment thereof which is eternall death afterward the Gospel shewing saluation by Christ Iesus to such as beleeue And inwardly the eyes of the minde are enlightened the heart and eares opened that he may see heare and vnderstand the preaching of the word of God The second is the mollifying of the heart the which must be bruised in pieces that it may be fit to receiue Gods sauing grace offered vnto it Ezech. 11. 19. I will giue them one heart and I will put a new spirit within their bowels And I will take the stonie heart out of their bodies and will giue them an heart of flesh There are for the brusing of this stonie heart foure principal hammers The first is the knowledge of the law of God The second is the knowledge of sinne both originall and actuall and what punishment is due vnto them The third is compunction or pricking of the heart namely a sense and feeling of the wrath of God for the same sinnes The fourth is an holy desperation of a mans owne power in the obtaining of eternall life Act. 2.37 When they heard these things they were pricked in heart and said vnto Peter and the rest of the Apostles Men and brethren what shall we doe 38. Peter said vnto them Repent and be baptized euery one of you in the name of Iesus into the remission of sinnes and ye shall receiue the gift of the holy Ghost Luk. 15.17 Then he came to himselfe and said How many hired seruants at my fathers haue bread ynough and I die for hunger 18. I will rise and goe to my father and say vnto him Father I haue sinned against heauen and before thee 19. And am no more worthie to be called thy sonne make me as one of thy hired seruants c. Matth. 15. 24. He answered and said I am not sent but to the lost sheepe of Israel The third is faith which is a miraculous and supernaturall facultie of the heart apprehending Christ Iesus being applied by the operation of the holy Ghost and receiuing him to it selfe Ioh. 1.1,2,6.35 Iesus said vnto them I am the bread of life he that commeth vnto me shall neuer hunger and he that beleeueth in me shall neuer thirst Rom. 9.30 What shall we
counted as sheepe for the slaughter 37. Neuerthelesse in all these things we are more then conquerours thorough him that loued vs. Psal. 89.32 I will visit their transgressions with the rodde and their iniquitie with strokes 33. Yet my louing kindnes will I not take from him 2. Cor. 12.7 There was giuen vnto me a pricke in the flesh the messenger of Satan to buffet me because I should not be exalted out of measure 2. Sam. 7. 14. I will be to him a father and he shall be to me a sonne and if he sinne I will chasten him with the rodde of men and with the plagues of the children of men IV. They haue dominion ouer all creatures yet so as that in this life they haue onely right to the thing but after this life also in the same Whence it is apparant that the faithfull alone haue the true vse of the Lords goods I. because their persons are in Christ acceptable vnto him in whom also they haue restitution made vnto them of those goods which they lost in Adam that they may with a good conscience vse them II. They vse them with thanksgiuing to their ends appointed by God 1. Cor. 3.22,23 Whether it be Paul or Apollos or Cephas or the world or life or death whether they be things present or things to come euen all are yours Heb. 2.7 Thou madest him little inferiour to the Angels thou crownedst him with glorie and honour and hast set him aboue the workes of thine hands 8. Thou hast put all things in subiection vnder his feete Last of all they may haue the Angels as ministring spirits attending vpon them for their good Hebr. 1.14 Are they not all ministring spirits sent forth to minister for their sakes which shall be heires of saluation Psal. 34.7 The Angel of the Lord pitcheth round about them that feare him and deliuereth them CHAP. 38. Concerning the third degree of the declaration of Gods loue THe third degree is Sanctification whereby such as beleeue beeing deliuered from the tyrannie of sinne are by little and little renued in holines and righteousnes 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 Rom. 8.1 There is no condemnation to those which are in Christ Iesus which walke not after the flesh but after the spirit Sanctification hath two parts Mortification and Viuification The mortification of â—inne is the first part of sanctification whereby the power of sinne is abated and crucified in the faithfull Rom. 6.2 How shall we that are dead to sinne liue yet therein 3. Know ye not that all we which haue beene baptized into Iesus Christ haue beene baptized into his death 4. We are buried then with him by baptisme into his death that like as Christ was raised vp from the dead by the glorie of the father so we also should walke in newnes of life Eccles. 5.6 7 11 12 13. Galat. 5.24 They which are Christs haâ—e crucified the flesh with the affections and lusts thereof The meanes that worke mortification is the death buriall of Christ froÌ„ whence sinn being by it at the first nipped in the head proceedeth such a vertue as doth both keepe vnder the strength that it caÌ„not break out as it would and in man as it were in a graue doth cause it to die and eke putrifie Rom. 6.6 Our old man is crucified with him that the bodie of sinne might be destroyed The power of Christ his death is a certaine power issuing into his humanitie suffering and dying from his deitie whereby he did in the â—ame his humanitie both concerning the guilt and also the punishment vanquish our sinne imputed vnto him beeing our suretie that in like sort he in vs his members might by the same power abolish the corruption of sinne Viuification is the second part of sanctification whereby inherent holines being begun is still augmented and enlarged First we receiue the fiâ—st fruits of the spirit then a continuall encrease of them Eph. 4.23 Be renued in the spirit of your minde 24. And put on the new man which after God is created in righteousnes and true holines Eph. 2. 1. And you hath he quickned that were dead in trespasses and sinnes Gal. 2. 20. Thus I liue yet not I now but Christ in me and in that I now liue by the flesh I liue by the faith of the Sonne of God who hath loued me and giuen himselfe for me Rom. 8.23 We which haue the first fruits of the spirit euen we doe sigh in our selues waiting for the adoption euen the redemption of our bodies 1. Cor. 15.45 The first man Adam was made a liuing soule â—nd the second man Adam was made a quickning spirit The efficient cause of them both is the holy Ghost who doth by his diuine power conuey himselfe into the beleeuers hearts and in them by applying the power of Christ his death and resurrection createth holinesse Iob 3â— 24 25. Rom. 8.9 Now ye are not in the flesh but in the spirit because the spirit of God dwelleth in you but if any man haue not the spirit of Christ the same is not his 11. But if the spirit of him that raised vp Iesus from the dead dwell in you he that raised vp Christ from the dead shall also quicken your mortall bodies because that his spirit dwelleth in you The preseruatiue of viuification is a vertue deriued from Christs resurrection to those that are quickned which maketh them to rise vp to newnesse of life Philip. 3.10 That I may know him and the vertue of his resurrection The power of Christs resurrection is that whereby he â—irst did in his owne â—lesh as conquerer ouer death and sinne beginne to liue with God and to be exalted aboue euery name and then by it he in his members sinne beeing dâ—ad and buried doth cause in them a studie and purpose to liue according to the will of God Furthermore this inherent holines is to be distinguished into parts according to the seuerall faculties of the bodie soule of man 1. Th. 5.23 The very God of peace sanctifie you throughout And I pray God that your whole spirit soule and bodie may be kept blamelesse vnto the comming of our Lord Iesus Christ. I. The holines or renuing of the minde which is the illumination thereof to the knowledge of the will of God Coloss. 1.9 We cease not to pray for you and to desire that ye might be fully filled with knowledge of his will in all wisdom and spirituall vnderstanding 1. Cor. 12.8 To one is giuen by the spirit the speech of wisdome to an other the speech of knowledge by the same spirit Illumination is either spirituall vnderstanding or spirituall wisdome Spirituall vnderstanding is an illumination of the minde whereby it acknowledgeth the knowne truth of the word of God Spirituall wisdome is also an illumination of the minde whereby the same truth is applied to the
This is performed when as any one by the instinct of the holy Ghost doth purpose will desire and endeauour to relinquish his former sinnes and to become a new man Psal. 119.112 I haue applied my heart to fulfill thy statutes alway euen vnto the ende 1. Ioh. 3.3 Act. 11.23 Who when he was come and had seene the grace of God was glad and exhorted all that with purpose of heart they would cleane vnto the Lord. The fruit of Repentance is a Christian conuersation wherein are brought forth fruits worthie amendment of life Matth. 3.8 Bring yee therefore forth fruits worthie of repentance A Christian conuersation is such a course of life whereby we following Christs example doe by him performe new obedience to God Math. 11.29 Take my yoke on you and learne of me that am meeke and lowly in heart and ye shall finde rest vnto your soules 1. Pet. 4.1 For as much as Christ hath suffered for vs in the flesh arme your selues likewise with the same minde which is that he which hath suffered in the flesh hath ceased from sinne 1. Pet. 2.21 For hereunto are ye called for Christ also suffered for vs leauing vs an ensample that we should follow his steps 1. Pet. 3.10 11. If any man long after life and to see good daies let him refraine his tongue from euill and his lippes that they speake no guile Let him eschew euill and doe good let him seeke peace and follow after it There are two parts of new obedience the deniall of our selues and the profession of Christ. Math. 16.24 If any man will follow me let him forsake himselfe take vp his crosse and follow me The deniall of our selues consisteth partly in Christian warrefare partly in the patient bearing of affliction CHAP. 40. Of Christian warfare CHristian warfare is concerning the right way of fighting in the spirituall battell The partes thereof are the preparation to battell and the combate it selfe To the preparation we must vse the complet armour of God Eph. 6.13 For this cause take vnto you the whole armour of God that yee may be able to resist in the euill day and hauing finished all things stand fast The parts hereof are especially sixe I. Trueth II. Iustice. III. Euangelicall obedience IV. Faith V. The word of God VI. Continuall and feruent prayer with watching Eph. 6.14 Stand therefore and your loynes girded about with veritie and hauing on the brestplate of righteousnesse 15. And your feete shodd with the preparation of the Gospell of peace 16. Aboue all take the sheild of faith wherwith ye may quench all the fierie dartes of the wicked 17. And take the helmet of saluation and the sword of the spirit which is the word of God 18. And praie alwaies with all manner praier and supplication in the spirit and watch thereunto with all perseuerance and supplication for all Saints 1. Pet. 5.8 Be sober and watch for your aduersarie the deuill as a roaring lyon walketh about seeking whome hee may deuoure The combate is a mutuall conflict of them that fight spiritually The warriours are the tempter and the Christian souldier Ephes. 6.12 For we werestle not against flesh and blood but against principalities against powers and against the wordly gouernours the princes of the darkenesse of this world against spirituall wickednesses which are in high places The Tempter is the prince or his helpers The prince is Satan and his angels which are spirituall wickednesses in high things His helpers are the flesh and the world The conflict of all these is temptation whereby man is prouoked to cōmit such wickednes as is hurtfull to the saluation of his soule 1. Pet. 2.11 Dearly beloued I beseech you as strangers and pilgrims abstaine from fleshly lusts which fight against the soule In the Souldier two things are to be considered his resisting and his fall Resistance is an action whereby the souldier doth withstand temptation through grace working inwardly in him 1. Ioh. 2.14 I write vnto you babes because ye haue knowne the father I haue written to you fathers because ye haue known him that is from the beginning I haue written to you yong men because ye are strong and the word of God abideth in you and ye haue ouercome the wicked 1. Pet. 5.8 Eph. 6.16 Psal. 91.13 Thou shalt walke vpon the lyon and aspe the young lyon and the dragon shalt thou tread vnder feete To confirme this these preseruatiues which follow are very necessarie I. When thou art tempted to sinne doe not onely abstaine from it but earnestly loue and followe after the contrarie Ioh. 8.44 II. Neuer yeeld or consent to Satans wordes whether he speake the truth accuse falsely or flatter dissemblingly Ioh. 8.44 Yee are of your father the deuil and the lusts of your father ye will doe he hath beene a murderer from the beginning and abode not in the truth because there is no truth in him when he speaketh a lie then speaketh he of his owne for he is a lier and the father thereof Mark 1.24 And cried with a loud voice and said What haue I to do with thee Iesus the sonne of the most high God And Iesus said Hold thy peace and come out of him Act. 16.17 Shee followed Paul and vs and cried saying These men are the seruants of the most high God which shewe vnto vs the waie of saluation c. August Serm. 241. III. One temptation is to be looked for after another and then especially when our enemie after he hath set his snares is at rest for the deuill neuer maketh an ende of his malice 1. Pet. 5.8 The fall is whereby the souldier through infirmitie fainteth being subdued by the power of the enemie Gal. 6.1 Brethren if a man be fallen by occasion into any fault ye which are spirituall restore such a one with the spirit of meeknesse considering thy selfe least thou also be tempted To this appertaineth the spirituall remedie A remedie is a thing hauing aptnesse to restore him which is fallen to his former estate Gal. 6.1 And here two things must alwaies be thought on I. If there be a willing mind euery one is accepted for that grace which he hath not for that which he hath not 2. Cor. 8.12 For if there be first a willing mind it is accepted according to that a mā hath not according to that he hath not II. In all these things whosoeuer will lead a godly life in Christ the power of God is to be made perfect through their infirmitie 2. Cor. 12.9 And hee said vnto me My grace is sufficient for thee for my power is made perfect through weakenesse very gladly therefore will I reioice rather in mine infirmities that the power of God may dwell in me 10. Therefore I take pleasure in infirmities in reproches in necessities in persecutions in anguish for Christs sake for when I am weake then am I strong CHAP. 41. Of the first Assault ASsaults are threefold The first is about the
Matth. 11.28 No man knoweth the Father but the Sonne and he to whoâ—â— the Sonne will reueale him Luke 8. To you it is giuen to know the mysteries of the kingdome of God Philip. 2. It is God which worketh in you to will and to doe 1. Cor. 12. 13. No man can say that Iesus is the Lord but by the holy Ghost Briefly he who according to God is to be created to righteousnes and holiness Eph. 4.24 cannot any waies dispose himselfe to iustification or new creation For it is impossible that a thing not yet created should dispose it selfe to his creation The IX errour That preparation to grace which is caused by the power of free-will may by the merit of congruitie deserue iustification The Confutation These things smell of more then Satanicall arrogancie For what man but such an one as were not in his right mind would beleeue that he vnto whom so many millions of condemnations are due could once merit the least dramme of grace The prodigall sonne he was not receiued into fauour by reason of his deserts but by fauour Luk. 15.21 His sonne said vnto him I haue sinned against heauen and against thee and am no more worthie to be called thy sonne The X. errour The faith of the godly or that which iustifieth is that whereby a man doth in generall beleeue the promised blessednes of God and by which also he giueth his assent to other mysteries reuealed of God concerning the same The Confutation Faith is not onely a generall knowledge and assent to the historie of the Gospel but further also a certaine power both apprehending and seuerally applying the promises of God in Christ whereby a man doth assuredly set downe that his sinnes are forgiuen him and that he is reconciled vnto God Reasons I. A particular assuraÌ„ce of the fauour of god is of the nature of faith Eph. 3.12 By whom we haue boldnes and entrance with confidence by faith in him Rom. 4.20 Neither did he doubt of the promise of God through vnbeleefe but was strengthened in the faith and gaue glorie vnto God 21. Beeing fully assured that he which had promised was also able to do it Heb. 10.22 Let vs draw nere with a true heart in assurance of faith II. Particular doubtings is reprehended Mat. 14. â—â— O thou of litle faith why didst thou doubt Luk. 12.29 Hang ye not in suspence III. That which a maÌ„ praieth for to god that must he assuredly beleeue to receiue Math. 11.24 But the faithfull in their praiers make request for adoption iustification and life eternall And therefore they must certainely beleeue that they shall receiue these benefits IV. Rom. 5.1 We beeing thâ—refore iustified we haue peace with God But there can be no peace where there is not a paâ—ticuâ—ar assurance of Gods fauour V. That which the spirit of God doth testifie vnto vs particularly that must also be beleeued particularly But the spirit of God doth giue a particular testimonie of the adoption of the faithfull Rom. 8.16 Gal. 4.6 This therefore is in like sort to be beleeued Whereas they say that no man hath a particular assurance but by especiall reuelation as was that which Abraham and Paul had it is false For the faith of these two is set downe in Scripture as an example which we should all follow For this cause Abraham is called the Father of the faithfull and Paul testifieth the very fame of himselfe 1. Tim. 1.16 For this cause saith he was I receiued to mercie that Iesus Christ should first shew on me all long suffering vnto the example of them which shall in time to come beleeue in him vnto eternall life Againe whereas they say that we haue a morall assurance but not the assurance of faith it is a popish deuise For Rom. 8.16 The spirit of adoption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together beareth witnesse to our spirits Where we see two witnesses of our adoption our owne spirit and the spirit of God Our spirit doth testifie morally of our adoption by sanctification and the fruits thereof and therefore also the spirit of God witnesseth after another manner namely by the certaintie of faith declaring and applying the promises of God Obiect I. We are commanded to worke our saluation with feare trembling Ans. This feare is not in regard of Gods mercie forgiuing our sinnes but in respect of vs and our nature which is euer prone to slide away and starting from God Obiect II. In respect of Gods mercie we must hope for saluation but in respect of our vnworthines we must doubt Ans. I. We may not at all lawfully doubt of Gods mercie because doubtfulnes is not of the nature of faith but rather a naturall corruption II. If we consider our owne vnworthines it is out of all doubt that we must be out of all hope and despaire of our saluation Obiect III. There be many sinnes vnknowne vnto vs and so also vncertaine whether they be pardoned vnto vs. Answer He that certenly and truly knoweth that but one sinne is pardoned him he hath before God all his sinnes remitted whether they be knowne or vnknowne Obiect IV. No man dare sweare or die in the defence of this proposition I am the child of God or in Gods fauour and iustified Answ. They which haue an vnfained faith will if they be lawfully called not onely testifie their adoption by an oath but seale it also by their blood Obiect V. A man may haue this faith which the Protestants talke of and lie in a mortall sinne and haue also a purpose to perseuere in a mortall sinne Ans. It is farre otherwise for Act. 15.9 True faith purifieth the heart These Sophisters doe further affirme that this faith which to them is nothing but a knowledge and illumination of the mind concerning the truth of Gods word is the roote and foundation of iustification The which if it be true why should not the deuill be iust for he hath both a knowledge of Gods word and thereunto by beleeuing doth giue his assent who notwithstanding he haue such a faith yet can he not be called one of the faithfull Here they except and say The deuils faith is void of charitie which is the forme of faith But this is a doting surmise of their owne braine For charitie is the effect of faith 1. Tim. 1.5 But the effect cannot informe the cause The XI errour Mans loue of God doth in order and time goe before his iâ—stification and reconciliation with God The Confutation Nay contrarily vnlesse we be first perswaded of Gods loue towards vs we neuer loue him For we loue him because he loued vs first 1. Ioh. 4.19 Againe it is impossible that Gods enemie should loue him but he which is not as yet iustified or reconciled to God he is Gods enemie Rom. 5.9,10 Neither is any man before the act of iustification made of Gods enemie his friend The XII errour Iufused or inherent iustice is the formall cause of iâ—stification
them are morall works and workes of grace but these are excluded from iustification and working mans saluation Eph. 2.10 And Paul beeing regenerate saith thus of himselfe I am not guiltie vnto my selfe of any thing yet am I not thereby iustified VI. The cause of the cause is the cause of the thing caused but grace without works is the cause of mans predestination the which is the cause of his iustification and therefore grace without workes shall much more be saide to be the cause of iustification Obiect I. Levit. 18.5 He that keepeth my statutes shall liue in them Ans. This saving is a legall sentence and therefore sheweth not what men can doe but what they should doe Obiect II. Psal. 119.1 Blessed are those that walke in the Law of the Lord. Ans. Man is not here said to be blessed because he walketh vprightly but because the person of such walker is by the merits of Christ iustified before God Obiect III. Iudge me according to my righteousnes Psal. 7. And the fact of Phinees was imputed to him for righteouses Ans. These places are not meant of that righteousnes of the person by which it is righteous before God but of the righteousnes of some particular cause or worke For where as Dauid was accused of this crime that he did affect Sauls kingdome he in this point doth in the words aboue mentioned testifie his innocencie before God Obiect IV. We are iudged according to our workes therefore also by them iustified Ans. The reason is not alike because the last iudgement is not the iustifying of a man but a declaration of that iustification which he had before obtained Therfore the last iudgement must be pronounced and taken not from the causes of iustification but from the effects and signes thereof Obiect V. Make you friends of vnrighteous Mammon c. that they may receiue you into eternall habitations Ans. This they doe not as authors of saluation but as witnesses of the same Obiect VI. Dan. 4.24 Redeeme thy sinnes by righteousnes and thine iniquitie by mercie towards the poore Ans. It is rather breake off thy sinnes then redeeme for so is the originall now men breake off their sinnes by ceasing from them not satisfying for them Obiect VII Euill workes condemne therefore good workes iustifie Answ. It followeth not because good works are not perfectly good as euill works are perfectly euill Obiect VIII We are saued by hope Rom. 8. Answer We must distinguish betwixt iustification and saluation saluation is the end iustification is one degree to come to the ende but there is more required to the ende then to a degree subordinate to the ende therefore we are saued by hope and faith but iustified by faith alone Obiect IX Affliction causeth eternall glorie 2. Cor. 4.17 Ans. This is doth not as by it owne merit effecting the same but rather as a path and way manifesting and declaring the same Obiect X. Iam. 2.21 Abraham was iustified by workes Ans. Not as any cause of iustification but as a manifestation thereof Obiect XI He that is iust let him be more iust Ans. This place must be vnderstood of iustification before men namely of sanctification or an holy life not of iustification in the sight of God Obiect XII We are iustified by faith therefore by a worke Ans. We are iustified by faith not as it is a vertue and a worke but as it is an instrument apprehending the iustice of Christ whereby we are iustified And in this respect faith is said by the figure called Metonymia to be imputed to vs vnto righteousnesse Obiect XIII The workes of grace are dyed in the blood of Christ. Ans. They are indeed dyed therein but to the ende they might the better please God not iustifie man and whereas they are so stained as that they neede dying in the blood of Christ therefore can they not any waies iustifie sinnefull man And the person of the worker is as well died in Christs blood as is his work yet he can not say that his person doth therefore iustifie him And as I haue now prooued that this doctrine of the Papists is very erronious so I also auouch that it is most ridiculous Because for a man to say that inherent righteousnes is by good works namely the fruits of righteousnes augmented is as if a man should say that the vine is made more fruitfull by bearing grapes or that the internall light of the sunne is augmented by the externall emission of the beames Luthers saying is farre more true Good workes doe not make a good man but a good man doth make workes good The XIIII errour Grace is quite extinguished or rather vtterly lost by any mortall sinne The Confutation I. The word of God doth manifestly declare that it is farre otherwise Ioh. 6. All that the Father giueth me shall come vnto me and him that commeth vnto me I cast not away Math. 16.16 Thou art Peter and vpon this rocke will I build my Church so that the gates of hell shall not preuaile against it 1. Ioh. 2.19 They went out from vs but they were not of vs for if they had beene of vs they would haue continued with vs. Rom. 5. 1. Beeing therefore iustified we haue peace with God Now how could this be true if he that was before iustified could any way quite fall from grace and so perish II. The elect after their very grieuous fallings from God forthwith repented them of their sinnes as we may see in the example of Dauid Peter c. the which argueth that they had not quite fallen from grace and lost the spirit of God III. If grace be once vtterly lost then the ingraffing of that partie into Christ is quite abolished therefore for such as repent there must needs succeed a second new ingraffing into Christ then it will also follow that they must of necessitie be baptized anew which is absurd to thinke But for all this we denie not but grace may in part and for a time be lost to the end that the faithfull may thereby acknowledge and know their weaknes and for it be humbled but that there is any totall or finall falling from grace we vtterly denie The XV. errour It is possible to fulfill the Law in this life The Confutation The Law is euangelically fulfilled by beleeuing in Christ but not legally by doing the works thereof Reason They which are carnall cannot possibly fulfill the law of God but the most regenerate so long as they liue in this life are carnall in part Rom. 7.14 I am saith Paul of himselfe carnall and sold vnder sinne Prou. 20. Who can say Mine heart is pure I am pure from sinne Eccles. 7. There is none so iust vpon earth which doth good and sinneth not Psal. 130. If thou Lord obserue what is done amisse Lord who shall abide it We are daily taught to pray vnto God Forgiue vs our sinnes Exception Indeede if the iustice of the faithfull be absolutely
whereby the Reprobate I. doth acknowledge his sinne II. Is pricked with the feeling of Gods wrath for sinne III. Is grieued for the punishment of sinne IV. Doth confesse his sinne V. Acknowledgeth God to be iust in punishing sinne VI. Desireth to be saued VII Promiseth repentance in his miserie or affliction in these words I will sinne no more Math. 27.3 Then when Iudas which betraied him saw that he was condemned he repented himselfe and brought againe the thirtie pieces of siluer to the chiefe Priests and Elders Heb. 12.17 For yee know how that afterward also when hâ— would haue inherited the blessing he was reiected for he found no place to repentance though he sought the blessing with teares 1. King 21.27 Now when Ahab heard those wordes he rent his clothes and put sackcloath vpon him and fasted and lay in sackcloth and went softly Numb 23.10 Let me die the death of the righteous and let my last ende be like his Psal. 78.32 For all this they sinned still and beleeued not his wondrous workes 33. Therefore their daies did he consume in vanitie and their yeares hastily 34. And when he slue them they sought him and they returned and sought God earely 35. They remembred that God was their strength and the most high God their redeemer The third degree is a temporarie faith whereby the reprobate doth confusedly beleeue the promises of God made in Christ I say confusedly because he beleeueth that some shall be saued but he beleeueth not that he himselfe particularly shall be saued because he beeing content with a generall faith doth neuer applie the promises of God to himself neither doth he so much as conceiue any purpose desire or endeuour to applie the same or any wrastling or striuing against securitie or carelesnes and distrust Iam. 2. 19. Thou beleeuest that there is one God thou doest well the deuils also beleeue it and tremble Math. 13.20 And he that receiued seede in the stony ground is he which heareth the word and incontinently with ioy receiueth it 21. Yet hath he no roote in himselfe and dureth but a season Ioh. 2.23 Now when he was at Ierusalem at the Passeouer in the feast many beleeued in his Name when they saw his miracles which he did 24. But Iesus did not commit himselfe vnto them because he knew them all The fourth is a tasting of heauenly gifts as of Iustification and of Sanctification and of the vertues of the world to come This tasting is verely a sense in the hearts of the Reprobates whereby they doe perceiue and feele the excellencie of Gods benefits notwithstanding they doe not enioy the same For it is one thing to tast of dainties at a banquet and another thing to feede and to be nourished thereby Heb. 6.4 For it is impossible that they which were once lightened and haue tasted of the heauenly gifts and were made partakers of the holy Ghost The fifth degree is the outward holines of life for a time vnder which is comprehended a zeale in the profession of religion a reuerence and feare towards Gods ministers and amendment of life in many things Mark 6.20 For Herod feared Iohn knowing that he was a iust man and an holy and reuerenced him and when he heard himâ— he did many things and heard him gladly Act. 18.13 Then Simon himselfe beleeued also and was baptized and continued with Philip and wondred when he saw the signes and great miracles which were done Hos. 6.4 O Ephraim what shall I doe vnto thee O Iudah how shall I entreate thee for your goodnes is as a morning cloud and as the morning dewe it goeth away The second degree of the execution of Gods counsel of reprobation in meÌ„ of ripe age which are called is a falling away againe which for the most part is effected and wrought after this manner First the reprobate is deceiued by some sinne Secondly his heart is hardened by the same sin Thirdly his heart being hardened it becommeth wicked and peruerse Fourthly then followeth his incredulitie and vnbeleefe whereby he consenteth not to Gods word when he hath heard and known it Fiftly an Apostasie or falling away from faith in Christ doth immediately follow this vnbeleefe Hebr. 3.12,13 Take â—eed brethren least at any time there be in any of you an euill heart and vnfaithfull to depart awaie from the liuing God 1. Tim. 1.19 This Apostasie is sometimes sinne against the holy Ghost In the sinne against the holy Ghost we haue haue these seuerall points to be considered I. The Name it is called a sinne against the holy ghost not because it is done against the person or deitie of the holy Ghost for in this respect he that sinneth against the holy Ghost sinneth in like sort against both the father the Sonne but it is so called because it is done contrarie to the immediate action namely the illumination of the holy Ghost For albeit this be an action common to the whole Trinitie yet the Father and the sonne doe effect the same by the holy Ghost II. The efficient cause of it which is a set obstinate malice against God and against his Christ. Therefore when a man doth in the time of persecution either for feare or rashly denie Christ he doth not commit this sinne against the holy Ghost as may appeare by the example of Peter who denied Christ. Mat. 26.73.74.75 Neither doth he which persecuteth Christ and his Church vpon ignorance fall into this sinne Paul persecuted the Church of Christ and yet God had mercie on him because he did it ignorantly 1. Tim. 1.13 Many of the Iewes crucified our Sauiour Christ who afterward because they committed that grieuous fact vpon ignorance repenting at Peters sermon they did obtaine remission of their sinnes Act. 3.17 37. III. The Obiect namely God himselfe and the Mediatour Christ Iesus For the malice of this sinne is directed against the very maiestie of God himselfe and against Christ. Hebr. 10.29 Of how much sorer punishment suppose yee shall he be worthie which treadeth vnderfoote the Sonne of God and counteth the blood of the Testament as an vnholy thing wherewith he was sanctified and doth despise the spirit of grace Therefore this sinne doth directly respect the first table of the morall law and is not some particular slipping aside from the obseruation of those commandements which are contained in this first table such as are some doubtings concerning God or of the truth of the scriptures or of Christ c. but it is a generall defection apoâ—tasie from God and that totally IV. The subiect in which it is This sin is found in none at al but such as haue been enlightened by the holy Ghost and haue tasted of the good gift of God Heb. 6.5,6 Neither is it in him a bare cogitation alone but an externall action or rather such a blasphemie against God as proceedeth from a malitious and obstinate heart Matth. 12. 31. V. The Elect cannot commit this sinne and
assent vnto the same knowledge and it is to be found in the deuill and his angels So Saint Iames saith the deuills beleeue and tremble Some will say what a faith haue they Ans. Such as thereby they vnderstand both the Law and the Gospell besides they giue assent to it to be true and they doe more yet in that they tremble and feare And many a man hath not so much For amongst vs there is many a one which hath no knowledge of God at all more thâ—n he hath learned by the common talke of the world as namely that there is a God and that he is mercifull c. and yet this man will say that he beleeueth with all his heart but without knowledge it can not be that any should truly beleeue and therefore he deceiuâ—th himselfe Quest. But whence haue the deuils historical faith were they illuminated by the light of the spirit Ans. No but when the Gospell was preached they did acknowledge it and beleeued it to be true and that by the vertue of the reliques of Gods image which remained in them since their fall And therefore this their faith doth not arise from any speciall illumination by his spirit but they attaine to it euen by the very light of nature which was left in them from the beginning The second kinde of faith is Temporarie faith so called because it lasteth but for a time and season and commonly not to the ende of a mans life This kinde of faith is noted vnto vs in the parable of the seede that fell in the stonie ground And there be two differences or kindes of this faith The first kinde of temporarie faith hath in it three degrees The first is to knowe the Word of God and particularly the Gospell The second to giue an assent vnto it The third to professe it but to goe no further and all this may be done without any loue to the word This faith hath one degree more then historicall faith Examples of it we haue in Simon Magus Acts 8.13 who is saide to beleeue because he held the doctrine of the Apostle to be true and withall professed the same and in the deuils also who in some sort confessed that Christ was the sonne of the most highest and yet looked for no saluation by him Mark 5.7 Act. 19.15 And this is the common faith that abounds in this land Men say they beleeue as the Prince beleeueth and if religion change they will change For by reason of the authoritie of princes lawes they are made to learne some litle knowledge of the word they beleeue it to be good and they professe it thus for the space of thirtie or fourtie yeares men heare the word preached and receiue the sacraments beeing for all this as voide of grace as euer they were at the first day and the reason is because they doe barely professe it without either liking or loue of the same The second kinde of temporarie faith hath in it fiue degrees For by it first a man knowes the word SecoÌ„dly he assenteth vnto it Thirdly he professeth it Forthly he reioiceth inwardly in it Fiftly he bringeth forth some kind of fruit and yet for all this hath no more in him but a faith that will faile in the ende because he wanteth the effectuall application of the promise of the Gospel and is without all manner of sound conuersion This faith is like corne in the house top which groweth for a while but when heate of sommer commeth it withereth And this is also set forth vnto vs in the parable of the seede which fell in a stonie ground which is hastie in springing vp but because of the stones which will not suffer it to take deepe roote it withereth And this is a very common faith in the Church of God by which many reioyce in the preaching of the word and for a time bring forth some fruits accordingly with shewe of great forwardnesse yet afterward shake off religion and all But some will say how can this be a temporarie faith seeing it hath such fruits Ans. Such a kind of faith is temporarie because it is grounded on temporarie causes which are three I. A desire to get knowledge of some straunge points of religion For many a man doth labour for the fiue former degrees of temporarie faith onely because he desires to get more knowledge in Scripture then other men haue The second cause is a desire of praise among men which is of that force that it will make a man put on a shewe of all the graces which God bestoweth vpon his owne children though otherwise he want them and to goe very farre in religion which appeareth thus Some there are which seeme very bitterly to weepe for the sinnes of other men and yet haue neither sorrow nor touch of conscience for their owne and the cause hereof is nothing else but pride For he that sheddes teares for an other mans sinnes should much more weepe for his owne if he had grace Againe a man for his owne sinnes will pray very slackly and dully when he prayeth priuately and yet when he is in the companie of others he praies very feruently and earnestly From whence is this difference surely often it springeth from the pride of heart and from a desire and praise among men The third cause of temporarie faith is profit commoditie the getting of wealth and riches which are common occasions to mooue to choose or refuse religion as the time serueth but such kinde of beleeuers embrace not the Gospell because it is the Gospell that is the gladde tydings of saluation but because it brings wealth peace and libertie with it And these are the three causes of temporarie faith The third kinde of faith is the faith of Miracles when a man grounding himselfe on some speciall promise or reuelation from God doth beleeue that some straunge and extraordinarie thing which he hath desired or foretold shall come to passe by the worke of God This must be distinguished from historicall and temporarie faith For Simon Magus hauing both these kinds of faith wanted this faith of miracles and therefore would haue bought the same of the Apostles for money Yet we must know that this faith of miracles may be in hypocrites as it was in Iudas and at the last iudgement it shall be found to haue bin in the wicked and reprobate which shall say to Christ Lord in thy name we haue prophesied and cast out deuills and done many great miracles And thus much for the three sorts of common faith Now we come to the true faith which is called the Faith of the Elect. It is thus defined Faith is a supernaturall gift of God in the minde apprehending the sauing promise with all the promises that depend on it First I say it is a gift of God Philip. 1.29 to confute the blinde opinion of our people that thinke that the faith whereby they are to be saued is
bredde and borne with them I adde that this is a gift supernaturall not onely because it is aboue that corrupt nature in which we are borne but also because it is aboue that pure nature in which our first parents were created For in the state of innocencie they wanted this faith neither had they then any neede of faith in the same God as he is Messias but this faith is a new grace of God added to regeneration after the fall and first prescribed and taught in the couenant of grace And by this one thing faith differeth from the rest of the gifts of God as the feare of God the loue of God the loue of our brethrē c. for these were in mans nature before the fall and after it when it pleaseth God to call vs they are but renewed but iustifying faith admits no renuing For the first ingrafting of it into the heart in the conuersion of a sinner after his fall The place and seate of faith as I thinke is the minde of man not the will for it stands in a kind of particular knowledge or perswasion and there is no perswasion but in the minde Paul saith indeede that we beleeue with the heart Rom. 10. but by the heart he vnderstands the soule without limitation to any part Some doe place faith in the minde and partly in the will because it hath two parts knowledge and affiance but it seemes not greatly to stand with reason that one particular and single grace should be seated in diuerse parts or faculties of the soules The forme of faith is to apprehend the promise Gal. 3. 14. that we might receiue the promise of the spirit through faith and Ioh. 1.12 to receiue Christ and to beleeue are put one for another and to beleeue is to eate and drinke the bodie and blood of Christ. To apprehend properly is an action of the hand of man which laies hold of a thing and pulls it to himselfe and by resemblāce it agrees to faith which is the hand of the soule receiuing and applying the sauing promise This apprehension of faith is not performed by any affection of the will but by a certen and particular perswasion whereby a man is resolued that the promise of saluation belongs vnto him Which perswasion is wrought in the minde by the holy Ghost 1. Cor. 2.12 And by this the promise which is generall is applied particularly to one subiect By this one action sauing faith differeth from all other kindes of faith From historicall for it wanteth all apprehension and standeth onely in a generall assent From temporarie faith which though it make a man to professe the Gospell and to reioyce in the same yet doth it not throughly applie Christ with his benefits For it neuer brings with it any thorough touch of conscience or liuely sense of Gods grace in the heart And the same may be said of the rest The principall and maine obiect of this faith is the sauing promise God so loued the world that he gaue his onely begotten sonne that whosoeuer beleeues in him shall not perish but haue euerlasting life But some will say Christ is commonly said to be the obiect of faith Ans. In effect it is all one to say the sauing promise and Christ promised who is the substance of the couenant Christ then as he is set forth vnto vs in the word Sacraments is the obiect of faith And here certaine questions offer themselues to be skanned The first What is that particular thing which faith apprehendeth Answ. Faith apprehendeth whole Christ God and man For his godhead without his manhoode and his manhoode without his godhead doth not reconcile vs to God Yet this which I say must be conceiued with some distinction according to the difference of his two natures His godhead is apprehended not in respect of his essence or nature but in respect of his efficacie manifested in the manhood whereby the obedience thereof is made meritorious before God as for his manhoode it is apprehended both in respect of the substance or thing it selfe and also in respect of the efficacie and benefits thereof The second In what order faith apprehends Christ Answ. First of all it apprehendes the very bodie and bloode of Christ and then in the second place the vertue and benefits of his bodie and blood as a man that would feele in his bodie the vertue of meate and drinke must first of all receiue the substance thereof To goe forward Besides this mayne promise which concernes righteousnesse and life euerlasting in Christ there be other particular promises touching strength in temptations comfort in afflictions and such like which depend on the former and they also are the obiect of iustifying faith and with the very same faith we beleeue them wherewith we beleeue our saluation Thus Abraham by the same faith wherewith he was iustified beleeued that he should haue a sonne in his olde age Rom. 4.19,22 And Noe by that faith whereby he was made heyre of righteousnes beleeued that he and his familie should be preserued in the floode this conclusion beeing alwaies laide downe that To whome God giues Christ to them also he giues all things needefull for this life or the life to come in and by Christ. And hereupon it comes to passe that in our prayers besides the desire of things promised we must bring faith whereby we must be certenly perswaded that God will graunt vs such things as he hath promised and this faith is not a newe kind or distinct faith from iustifying faith Thus we see plainly what sauing faith is Whereas some are of opinion that faith is an affiance or confidence that seemes to be otherwise for it is a fruit of faith and indeede no man can put any confidence in God till he be first of all perswaded of Gods mercie in Christ towards him Some againe are of minde that loue is the very nature and forme of faith but it is otherwise For as confidence in God so also loue is an effect which proceedeth from faith 1. Tim. 1.5 The ende of the law is loue from a pure heart and good conscience and faith vnfained And in nature they differ greatly Christ is the fountaine of the waters of life Faith in the heart is as the pipes and leads that receiue in and hold the water and loue in some part is as the cocke of the conduit that lets out the water to euery commer The propertie of the hand is to hold and of it selfe it can not cut yet by a knife or other instrument put into the hand it cuts the hand of the soule is faith and his propertie is to apprehend Christ with all his benefits and by it selfe it can doe nothing else yet ioyne loue vnto it and by loue it will be effectuall in all good duties Now to proceede further first we are to consider how faith is wrought secondly what be the differences of it For the first faith is
wrought in and by the outward ministerie of the Gospell accompanied by the inward operation of the spirit and that not suddenly but by certaine steps and degrees as nature frameth the bodie of the infant in the mothers wombe 1. by making the brain and heart 2. by making veines sinewes arteries bones 3. by adding flesh to them all And the whole operation of the spirit stands in two principall actions First the enlightening of the minde the second the moouing of the will For the first the holy Ghost inlightens mens minds with a further knowledge of the law then nature can affoard and thereby makes them to see the sinnes of their hearts and liues with the ouglines thereof and withall to tremble at the curse of the law Afterward the same spirit opens the eye to vnderstand and consider seriously of righteousnes and life eternall promised in Christ. This done then comes the second worke of the holy ghost which is the inflaming of the will that a man hauing considered his fearefull estate by reason of sinne and the benefits of Christs death might hunger after Christ and haue a desire not so much to haue the punishments of sinne taken away as Gods displeasure and also might enioy the benefits of Christ. And when he hath stirred vp a mā to desire recōciliation with god in Christ then withall he giues him grace to pray not onely for life eternall but especially for the free remission and pardon of all his sinnes and then the Lords promise is Knocke and it shall be opened seeke and ye shall finde After which he further sendes his spirit into the same heart that desireth reconciliation with God and remission of sinnes in Christ and doth seale vp the same in his heart by a liuely and plentifull assurance thereof The differences degrees of faith are two I. a weake faith II. a strong faith Concerning the first this weake faith shewes it selfe by this grace of God namely an vnfained desire not onely of saluation for that the wicked and graceles man may haue but of reconciliation with God in Christ. This is a sure signe of faith in euery touched and humbled heart and it is peculiar to the elect and they which haue this haue in them also the ground and substance of true sauing faith which afterwardes in time will grow vp to greater strength Reasons I. Promise of life euerlasting is made to the desire of reconciliation Psal. 10.17 Lord thou hast heard the desire of the poore Psal. 143. 6. My soule desireth after thee as the thirstie lande Psal. 145. 19. He will fulfill the desire of them that feare him Matth. 5.6 Blessed are they that hunger and thirst after righteousnesse for they shall be satisfied Reuelat. 21.6 I will giue vnto him which is a thirst of the well of the water of life freely II. The hungering desire after grace is a sanctified affection where one affection is sanctified all are sanctified where all are sanctified the whole man is sanctified and he that is sanctified is iustified and beleeues III. God accepts the will and desire to repent and beleeue for repenting and beleeuing indeed wherefore this desire of reconciliation if it be soundly wrought in the heart is in acceptation with God as true faith indeede But carnall men will say If faith yea true faith shew it selfe by a desire of reconciliatiō with God in Christ for all our sinnes then we are well ynough though we liue in our sinnes for we haue very good desires I answer That there be many sundrie fleeting motions and desires to doe good things which grow to no issue or head but in time vanish as they come Nowe such passions haue no soundnesse in them and must be distinguished from the desire of reconciliation with God that comes from a bruised heart◠and brings alwaies with it reformation of life therefore such whatsoeuer they are that liue after the course of this world and thinke notwithstanding that they haue desires that are good deceiue themselues Now faith is saide to be weake when a man either failes in the knowledge of the Gospell or else hauing knowledge is weake in grace to applie vnto himselfe the sweet promises thereof As for example we know that the Apostles had all true sauing faith except Iudas and when our Sauiour Christ asked them whome they thought that he was Peter in the person of the rest answered for them all and said Thou art Christ the Sonne of the liuing God for which our Sauiour commended him and in him them all saying Thou art Peter and vpon this rocke that is vpon Christ which Peter confessed in the name of them all will I build my Church And yet about that time we shall finde in the Gospell that they are called men of little faith Now they failed in knowledge of the death of Christ and of his passion and resurrection and were caried away with a vaine hope of an earthly kingdome And therefore when our Sauiour shewed them of his going downe to Ierusalem and of his sufferings there Peter a little after his notable confession beganne to rebuke Christ and said Master haue pitie on thy selfe this shall not be vnto thee And vntill he had appeared to them after his death they did not distinctly beleeue his resurrection Again weake faith though it be ioyned with knowledge yet it may faile in the applying or in the apprehension appropriating of Christs benefits to a mans owne selfe This is to be seene in ordinarie experience For many a man there is of humble and contrite heart that serueth God in spirit and truth yet is not able to say without great doubtings and wauerings I know and am fully assured that my sinnes are pardoned Now shall we say that all such are without faith God forbid Nay we may resolue our selues that the true child of God may haue a hungering desire in his heart after reconciliation with God in Christ for all his sinnes with care to keepe a good conscience and yet be weake sometime in the apprehension of Gods mercie and the assurance of the remission of his owne sinnes But if faith faile either in the true knowledge or in the apprehension of Gods mercies how can a man be saued by it Ans. We must know that this weake faith will as truly apprehend Gods mercifull promises for the pardon of sinne as strong faith though not so soundly Euen as a man with a palsie hand can stretch it out as well to receiue a gift at the hand of a king as he that is more sound though it be not so firmely and steadfastly And Christ saith that he will not breake the bruised reede nor quench the smoking flaxe The Church of Rome beares men in hand that they are good Catholicks if they beleeue as the Church beleeues though in the meane season they can not tell what the Church beleeues And some Papists commend this faith by the example of an old deuout father
of all graces whereas faith is but the instrument As for the places of scripture that mention iustification and saluation by faith they are to be restrained to men of yeares whereas infants dying in their infancie and therefore wanting actuall faith which none can haue without actuall knowledge of Gods will and worde are no doubt saued by some other speciall working of Gods holy spirit not knowne to vs. Furthermore to beleeue signifieth two things to conceiue or vnderstand any thing and withall to giue assent vnto it to be true and therefore in this place to beleeue signifieth to knowe and acknowledge that all the points of religion which followe are the trueth of God Here therefore wee must remember that this clause I beleeue placed in the beginning of the Creede must bee particularly applied to all and euerie article following For so the case standes that if faith faile in one maine point it faileth a man in all and therefore faith is saide to bee wholly copulatiue It is not sufficient to holde one article but hee that will holde any of them for his good must holde them all and hee which holdes them all in shewe of wordes if hee ouerturne but one of them indeede hee ouerturnes them all Againe to beleeue is one thing and to beleeue in this or that is another thing and it containeth in it three points or actions of a beleeuer I. To knowe a thing II. To acknowledge the same III. To put trust and confidence in it And in this order must these three actions of faith be applyed to euery article following which concerneth any of the persons in Trinitie And this must bee marked as a matter of speciall moment For alwaies by adding them to the wordes following we do apply the article vnto our selues in a very comfortable manner As I beleeue in the father and doe beleeue that hee is my father and therefore I put my whole trust in him and so of the rest Nowe wee come to the obiect of generall faith which is either God or the Church in handling of both which I will obserue this order I. I will speake of the meaning of euery article II. Of the duties which we ought to learne thereby III. And lastly of the consolations which may be gathered thence Concerning God three things are to be considered And first by reason of manifolde doubtings that rise in our mindes it may be demaunded whether there be a God many reasons might bee vsed to resolue those that haue scruple of conscience otherwaies wee are bounde to beleeue that there is a God without all doubting As for those Atheists which confidently auouch there is no God by Gods lawe they ought to die the death nay the earth is to good for such to dwell on Malefactours as theeues and rebells for their offences haue their rewarde of death but the offence of those which denies that there is a God is greater and therefore deserues most cruell death The second point followeth namely what God is Answer Moses desiring to see Gods face was not permitted but to see his hinder parts and therefore no man can bee able to describe God by his nature but by his effects and properties on this or such like manner God is an essence spirituall simple infinite most holy I say first of all that God is an essence to shewe that he is a thing absolutely subsisting in himselfe and by himselfe not receiuing his beeing from any other And herein hee differeth from all creatures whatsoeuer which haue subsisting and beeing from him alone Againe I say hee is an essence spirituall because hee is not any kinde of bodie neither hath hee the partes of the bodies of men or other creatures but is in nature a spirit inuisible not subiect to any of mans senses I adde also that he is a simple essence because his nature admits no manner of composition of matter or forme or partes The creatures are compounded of diuers parts and of varietie of nature but there is no such thing in God for whatsoeuer thing he is hee is the same by one and the same singular and indiuisible essence Furthermore he is infinite and that diuers waies infinite in time without any beginning and without end infinite in place because hee is euery where and excluded no where within all places and foorth of all places Lastly hee is most holy that is of infinite wisdome mercie loue goodnes c. and he alone is rightly tearmed most holy because holines is of the very nature of God himselfe whereas among the most excellent creatures it is otherwise For the creature it selfe is one thing and the holines of the creature another thing Thus wee see what God is and to this effect God describes himself to be Iehova Elohim Paul describes him to be a King euerlasting immortall inuisible onely wise to whome is due all honour and glorie for euer The third point is touching the number of Gods namely whether there be more gods then one or no. Ans. There is not neither can there be any more Gods then one Which point the Creed auoucheth in saying I beleeue in God not gods and yet more plainely the Nicene Creede and the Creed of Athanasius both of them explaining the words of the Apostles Creede on this manner I beleeue in one God Howesoeuer some in former times haue erroniously held that two gods were the beginning of all things one of good things the other of euill things others that there was one God in the old testament another in the newe others againe namely the Valentinians that there were thirty couple of gods and the heathen people as Augustine recordeth worshipped thirtie thousand gods yet we that are members of Gods Church must holde and beleeue one God alone and no more Deut. 4.39 Vnderstand this daie and consider in thine heart that Iehouah hee is God in heauen aboue and vpon the earth beneath there is none other Eph. 4.6 One God one faith one baptisme If it be alleadged that the Scripture mentioneth many gods because Magistrats are called Gods Moses is called Aarons god the deuill and all idols are called gods The answere is this They are not properly or by nature gods for in that respect there is onely one God but they are so tearmed in other respects Magistrates are gods because they be Vicegerents placed in the roome of the true God to gouerne their subiects Moses is Aarons god because he was in the roome of God to reueale his will to Aaron the deuill is a god because the hearts of the wicked would giue the honour vnto him which is peculiar to the euerliuing God idols are called gods because they are such in mens conceits and opinions who esteeme of them as of gods Therefore Paul saith an idol is nothing in the world that is nothing in nature subsisting or nothing in respect of the diuinitie ascribed vnto it To proceede forwarde
Ghost yea and more then this we must hold and beleeue that God the father is our father the Sonne our redeemer the holy Ghost our sanctifier and comforter Well then if we must in this manner beleeue in God then we must also know him for we can haue no faith in the thing which is vtterly vnknowne Wherefore if we would beleeue in the father sonne or holy Ghost we must know them in part Ioh. 17. This is life eternall to know thee the onely God and whome thou hast sent Iesus Christ. Ioh. 14. 17. The world can not receiue the spirit of truth because it hath neither seene him nor knowne him 1. Ioh. 2.23 Whosoeuer denieth the sonne hath not the father Thirdly this doctrine directs vs in worshipping God aright for vnitie in trinitie and trinitie in vnitie is to be worshipped one God must be worshipped in the Father in the Sonne and in the holy Ghost and if wee worship God the father without the Sonne and the holy Ghost or if we worship the Sonne without the father and the holy Ghost and the holy Ghost without the father and the Sonne we worship nothing but an Idol Againe if we worship the three persons not as one God but as three Gods then likewise we make three Idols Note further that of all the three persons the first person the Father is set in the first place and described to vs by three things I. by his title that hee is a Father II. by his attribute that he is Almightie III. by his effect that he is maker of heauen and earth of these in order as they lie in the Creed And first of the title Father It may seeme that he hath some prerogatiue ouer the Sonne and the holy Ghost because he is set before them but wee must knowe that hee is set before them neither in regard of timeâ— nor of dignitie for therein all three are equall but in regard of order onely The Father is the first the Sonne the second and the holy Ghost the third as may appeare by this similitude If three Emperours equall in dignitie should meete all in one place beeing equall also in power and maiestie if all three should sit downe though one be no better then an other yet one of them must needes sit downe the first and an other in the second place and then the third but yet we cannot say that he which sate downe first is the chiefest And so it is in the Trinitie though none be greater or aboue another yet the Father is in the first place not because he is before the Sonne or the holy Ghost in dignitie or honour but because he is the fountaine of the Deitie the Sonne beeing from him and the holy Ghost from them both Now let vs come to the title of the first person The name Father in Scriptures is ascribed either to God taken indefinitely and so by consequent to all the three persons in Trinitie or particularly to the first person alone For the first God is a father properly and principally according to the saying of Christ Call no man father vpon earth for there is but one your father which is in heauen that is principally whereas earthly parents whome we are commaunded to worship and honour are but certaine images or resemblances of our heauenly Father hauing this blessing that they are fathers from him And hereupon this title agrees to men not simply but so farre forth as God honoureth them with fatherhoode in calling them to be fathers whereas God himselfe receiues this honour from none God is tearmed a Father in respect both of nature and grace He is a father in regarde of natureâ— because he created and gouerneth all things In this regard he is called the father of spirits and Adam is called the Sonne of God He is a father in respect of grace because we are regenerate by him and accepted to be his sonnâ—s by adoption thorough the merite of Christ. And in this respect the second person as well as the first is called a Father and saide to haue an offspring or seede and children But when the name of Father is giuen to the first person it is done vpon a speciall consideration because he is a father by nature to the fe 〈◊〉 â—erson begetting him of his owne substance before all worldes By thâ—◠〈◊〉 â—â—peares that out of the title of the first person we may fetch a â—â—â—cription thereof on this manner The Father is the first person in Trinitie begetting the sonne Nowe to beget is the personall proprietie whereby he is distinguished from the other two If it be saide that creatures doe beget and that therefore to beget is not proper to the father the answer is that in this point there are many differences betweene God the father and all creatures First the father begets the sonne before all eternitie and therefore God the father begetting and the sonne begotten are equall in tâ—me whereas in earthly generation the father is before the sonne in time Secondly God the father begets his Sonne by communicating to him his whole essence or godhead which can not be in earthly parents vnlesse they should be abolished and come to nothing Whereas neuerthelesse God the Father giuing his whole nature to his sonne retaines the same still because it is infinite Thirdly the father begets the sonne in himselfe and not forth of himselfe but in earthly generation the father begetting is forth of the child and the child forth of the father And that must not trouble vs which heretiques alleadge against this doctrine namely that if the father who is of one nature with the sonne did beget the sonne then he did beget himselfe for the godhead of the father doth not beget either the godhead or the person of the sonne but the person of the father begets the person of the sonne both which in one godhead are really distinct Thus we see what the Father is Now to beleeue in the father is to be perswaded that the first person in Trinitie is the father of Christ and in him my father particularly that for this cause I intend and desire for euer to put my truâ—t in him The duties which we may learne hence are manifold And here we haue occasion offered first of all to consider who is our father by nature I shall say to corruption saith Iob thou art my father and to the worme thou art my mother seeing God vouchsafeth this great prerogatiue to them that loue him that he will be their father therefore Iob in consideration hereof would haue euery man to haue recourse to his owne naturall condition to see who is his father by natureâ— Iob saith corruption is his father but if we marke well the condition of our nature we shall further see euery man to be the childe of wrath and that Sathan is his father for so long as a man walkes in his sinnes which euery
wise from him but onely permitted againe that in actuall sinne the motion of the bodie or minde is from God but the euilnes and disorder of the motion is not from him but freely permitted to be done by others As for example in the act of murder the actions of moouing the whole bodie of stirring the seuerall ioynts and the fetching of the blowe whereby the man is slaine is from God for in him we liue mooue and haue our beeing but the disposing and applying of all these actions to this ende that our neighours life may be taken away and we thereby take reuenge vpon him is not from God but from the wicked will of man and the deuill Gods second action in the gouernment of sinne is after the iust permission of it partly to restraine it more or lesse according to his good wil and pleasure and partly to dispose and turne it against the nature thereof to the glorie of his owne name to the punishment of his enemies and to the correcting chastisement of his elect As for the second kind of euill called the punishment of sinne it is the execution of iustice and hath God to be the author of it And in this respect Esai saith that God createth euill and Amos that there is no euill in the cittie which the Lord hath not done And God as a most iust iudge may punish sinne by sinne himselfe in the meane season free from all sinne And thus the places must be vnderstood in which it is said that God giueth kings in his wrath hardeneth the heart blindeth the eies mingleth the spirit of errours giueth vp men to a reprobate sense sends straunge illusions to beleeue lies sends euill spirits giuing them commandement to hurt and leaue to deceiue c. Thus hauing seene in what manner God gouerneth all things let vs nowe come to the means of gouernment Sometimes god worketh without means thus he created all thinges in the beginning and he made trees and plants to growe and flourish without the heate of the sunne or raine sometimes hee gouernes according to the vsuall course and order of nature as when he preserues our liues by meate and drinke yet so as he can and doth most freely order al things by meanes either aboue nature or against nature as it shall seeme good vnto him As when he caused the sunne to stand in the firmament and to goe backe in Achas diall when he caused the fire not to burne the three children when he kept backe dewe and raine three yeres in Israel when hee made waters to flowe out of the rocke when he caused Elias cloake to deuide the waters of Iorden when he caused Iron to swimme when he preserued Ionas aliue three daies and three nights in the whalles bellie when he cured diseases by the strength of nature incureable as the leprosie of Naaman the issue of blood and blindnesse c. Among all the meanes which God vseth the speciall are the reasonable creatures which are no passiue instrument as the toole in the hand of the workman but actiue because as they are mooued by God so againe being indued with will and reason they mooue themselues And such instruments are either good or euill Euill as wicked men and angels And these he vseth to do his good will and pleasure euen then when they doe least of all obey him And considering that the sinning instrument which is mooued by God doth also mooue it selfe freely without any constraint on Gods part God himselfe is free from all blame when the instrument is blame-worthie In directing the instrument God sinneth not the action indeede is of him but the defect of the action from the instrument which being corrupt can it selfe doe nothing but that which is corrupt God in the meane season by it bringing that to passe which is very good The whole cause of sinne is in Satan and in vs as for God he puts no wickednes into vs but the euill which he findes in vs he mooues that is orders and gouerns and bendes it by his infinite wisdome when and in what manner it pleaseth him to the glory of his name the euil instrument not knowing so much nay intending a farre other ende As in the mill the horse blindfolded goes forward and perceiues nothing but that he is in the ordinary waie whereas the miller himselfe whips him and stirres him forward for another ende namely for the grinding of corne And this is that which we must hold touching Gods prouidence ouer wicked men and angels and it standâ—s with the tenour of the whole Bible Iosephs brethren sold him into Egypt very wickedly euen in the testimonie of their own consciences yet Ioseph hauing respect to the counsell and worke of God which he perfourmed by his brethren saith that the Lord sent him thither And the Church of Ierusalem saith that Herod and Pontius Pilate did nothing in the death of Christ but that which the hand counsell of god had determined to be done because though they wickedly intended nothing but to shewe their malice and hatred in the death of Christ yet God propounding a further matter by them then euer they dreamed of shewed forth his endles mercy to man in the worke of redemption On this manner must all the places of Scripture be vnderstood in which it is said that God gaue the wiues of Dauid to Absalom that God mooued Dauid to number the people that he commanded Shemei to raile on Dauid that the Medes and Persians are his sanctified ones that the reuolt of the tenne tribes was done by God c. By all these examples it appeares that wee must not seuer Gods permission from his wil or decree and that we must put difference betweene the euill work of man and the good worke of God which he doth by man the whole matter may yet be more clearely perceiued by this comparison A theefe at the day of assise is condemned the magistrate appoints him to be executed the hangman owing a grudge to the malefactour vseth him hardly prolongeth his punishment longer then he should Now the magistrate and the hangman doe both one and the same worke yet the hangman for his part is a murderer the magistrate in the meane season no murderer but a iust iudge putting iustice in executioÌ„ by the hangman so god though he vse euil instruments yet is he free from the euil of the instrumeÌ„ts And further we must here marke the difference which must be made in Gods vsing of all kinds of instruments When he vseth good creatures as angels he worketh his will not onely by them but also in them because hee inspires them and guides them by his spirit so as they shall will and doe that which he willeth and intendeth As for euill instruments he worketh by them only and not in them because he holds backe his grace from them and leaues them to themselues to put in
to them that are Christs Now then let vs all lay these things to our hearts and extoll the vnspeakable goodnesse of God that hath aduanced vs to the dignitie of kings priests prophets before him and hath giuen vs his spirit vnto vs to inable vs to be so indeede Now follow the duties which are to be learned hence And first whereas all Christians receiue annointing from the holy one Christ Iesus to become prophets in a sort we must doe our endeauours that the word of God may dwell plentifully in vs and for that cause we must search the Scriptures euen as hunters seeke for the game and as men seeke for gold in the very mines of the earth There is nothing more vnbeseeming a man then grosse ignorance a Christian. Therefore the author of the epistle to the Hebrewes reprooues them that whereas for the time they ought to haue bin teachers they had need againe to be taught the first principles of the word of God Againe that portion of knowledge which we haue receiued of God is further to be applied to the benefit and good of others this is that most pretious baulme that on our parts should neuer be wanting to the heads of men And here euery man that is set ouer others must remember within the compasse of his calling and charge to instruct those that be vnder him so far forth as possibly he can Gouernours of families must teach their children and seruants and their whole houshold the doctrine of true religion that they may know the true God and walke in all his waies in doing righteousnes iudgement If housholders would make conscience of this their dutie and in some sort and measure prepare their families against they come to the publike congregation the ministers of the Gospel with greater comfort and farre morâ— ease should performe their dutie and see farre more fruit of their ministerie then now they doe But whereas they neglect their dutie falsly perswading themselues that it doth not belong to them at all to instruct others it is the cause of ignorance both in townes and families in masters themselues in seruants and children and all Lastly by this we are admonished to take all occasions that possibly can be offered mutually to edifie each other in knowledge saying among our selues as it was foretolde of these times Come let vs goe vp to the mountaine of the Lord to the house of the God of Iacob and he will teach vs his waies and we will walke in his paths and withall wee should confirme each others as Christ saith to Peter When thou art conuerted confirme thy brethren and be readie at all times to render an account of our faith and religion euen before our enemies when we are iustly called so to do Secondly because we are set apart in Christ to become spirituall priests vnto God we must therefore offer spirituall sacrifices acceptable vnto him and they be in number seuen The first is an affiance whereby we rest vpon God as Dauid saith Offer the sacrifice of righteousnesse and trust in the Lord. The second is wholly to subiect our selues to the ministerie of the Gospel that we may be changed and conuerted by it as Paul saith That he ministreth the Gospel to the Gentiles that the offering vp of them might be acceptable beeing sanctified by the holy Ghost The third is all manner of praiers and supplications made vnto God Let my prayer saith Dauid be directed in thy sight as incense and the lifting vp of mine hands as an euening sacrifice The fourth is praising and thanksgiuing vnto God Let vs by him offer the sacrifice of praise alwaies to God that is the fruit of the lippes which confesse his name And in the Reuelation the golden vials full of odours are the praiers of the Saints The fifth is the reliefe of our poore brethren according to our abilitie as Paul saith I was euen filled after that I had receiued of Epaphroditus that which came from you an odour that smelleth sweete a sacrifice pleasant and acceptable to God The sixth is the deniall of our selues with a contrite and broken heart The seuenth is to resigne our selues bodies and soules wholly to the seruice of God Set your selues saith Paul to God as they that are aliue from the dead and your members as weapons of righteousnesse vnto God In which wordes he alludes to the manner of the olde Testament when a man offred any sacrifice for himselfe he brought the beast into the temple or tabernacle and set it before the altar in token that he did resigne it vnto God and so we for our parts must not giue our bodies soules to become the instruments of sinne and satan but we must haue them alwaies in readâ—nesse freely presenting them vnto God that he may haue the whole disposition of them according to his good pleasure to the honour and glorie of his name Againe in the whole burnt offering all was consumed and turned to smoke no man hauing benefite of it to signifie that wee must giue our selues not in part but wholly to the seruice of God euen to death if neede be If this be so miserable is the practise of such that giue vp their bodies and soules to liue in licentious wantonnesse in the pleasures of their beastly sinnes in idlenes For they offer themselues a sacrifice not to God but to the deuill Thirdly considering we are annointed to be spirituall kings euen in this life we must walke worthie so great a calling That this may be so first of all such as are gouernours set ouer others must rule not according to their wills and pleasures but in the Lord withall doing homage to their head and king Christ Iesus himselfe Secondly we must euery one of vs rule and beare sway euen as kings ouer our owne thoughts wills affections ouer-mastering them as much as we possibly can by Gods word and spirit withall maintaining and proclaiming continuall warre against our corrupt natures the deuill and the world And truly he which can beare rule ouer his owne heart is a right king indeede and hauing receiued some measure of grace to raigne ouer himselfe in this life he shall raigne for euer with Christ in the life to come As for such as are carried away with the swinge of their corruptions hauing blindnes and ignorance to raigne in their minds rebellion in their wils and affections loosenes in their whole liues they may carrie the outward forme and shew of Christians as long as they will but indeede they are no spirituall kings but very bondmen the strong man Satan keepes as yet the hold of their hearts and as Lord and king holds vp his scepter there Lastly seeing Christ is annointed with the most pretious baulme that euer was and that for our sakes he must be sweete and sauourie vnto vs and all other things must be as vnsauorie drosse and
two kind of hearers one which heareth onely the outward sound of the word with his bodily eares and he hauing eares to heare doth not heare the secoÌ„d is he that doth not only receiue the doctrine that is taught with his eares but also hath his heart opened to feele the power of it and to obey the same in the course of his life This distinction is notably set forth by Dauid saying Sacrifice and burnt offerings thou wouldest not haue but my eares hast thou pierced whereby he insinuates as it were two kinds of eares one that is deafe and cannot heare and thus are the eares of all men by nature in hearing the doctrine of saluation the other is a newe eare pierced and bored by the hand of God which causeth a mans heart to heare the sound and operation of the word and the life to expresse the truth of it Now the subiects of Christs kingdom are such as with the outward hearing of the word haue an inward hearing of the soule grace also to obey therefore all those that make no conscience of obedience to the word of god preached vnto them are no lesse then rebels to Christ. We may perswade our selues that we are good subiects because we heare the word receiue the Sacraments but if our liues abound with sinne and if our hearts be not pierced through by the sword of Gods spirit whether we be high or low rich or poore let vs be what we will be we are no right subiects indeed but rebells traytours vnto the euerliuing God It may be hereafter God will giue further grace but as yet all impenitent persons though liuing in the midst of Gods church are no obedient and faithfull subiects therfore while we haue time let vs labour to performe in deede that which we doe in word professe Thus much of the examination and confession of Christ. Now followeth the third point concerning the pollicies which Pilate vsed to saue Christ and they are three First when he heard that Christ was of Galilee he tooke occasion to send him to Herod thinking thereby to shift his hands of him and not to shed his blood In which pollicie though he seeme vnwilling to put Christ to death yet herein he is a most vniust iudge for hauing giuen testimonie of Christ that he is innocent he ought to haue acquitted him and not haue sent him to Herod for further iudgemeÌ„t In Herods dealing with Christ we may obserue these points The first that he is wonderfully glad of his coÌ„ming Why so the text saith because he was desirous to see him of a long season because he had heard many things of him and trusted to haue seene some signe done by him Here marke how he reioyced not in Christ because he was Christ that is his Messias and redeemer but because he wrought myracles signes wonders And so it is among vs at this day it is a rare thing to finde a man that loueth Christ because he is Christ some loue Christ for honour some for wealth others for praise that is because they get honour wealth and praise by confessing his name Againe many professe Christ onely because it is the law and custome of their nation But we must learne to be of this minde to loue Christ because he is Christ euen for himselfe and not for any other sinister respect we must reioyce in Christ for himselfe though we neuer haue profit nor pleasure neither honour or wealth by him And if we loue him for wealth or pleasure or for any other ende but for himselfe alone when these things are taken away then we shall vtterly forsake Christ in like manner The second point is that Herod desires Christ to worke a miracle He can be content to see the works of Christ but he cannot abide to heare his word and to beare his yoke Like to him are many in these daies which gladly desire to heare the Gospel of Christ preached onely because they would here speach of some strange things laying aside all care and conscience to obey that which they heare Yea many in England delight to read the straunge histories of the Bible therefore can rehearse the most part of it and it were to be wished that all could doe the like yet come to the practise of it the same persons are commonly found as bad in life conuersation yea rather worse then others Let vs therfore labour that with our knowledge we may ioyne obedience practise with our learning as well to be affected with the word of Christ as with his works The third point is that Herod derides Christ sends him away cloathed in a white garment This is that Herod whom Christ called a foxe who also when he heard Iohn Baptist preach did many things and heard him gladly How then comes Herod to this outrage of wickednes thus to abuse Christ Ans. We must know that although Herod at the first heaâ—d Iohn preach yet withall he followed his owne affections and sought how to fulfill the lusts of his flesh For when Iohn told him that it was not lawfull â—or him to haue his brother Philips wife he cast him in prison and afterward â—ut off his head for it after which offence he is growne to this height of impietie that he now despiseth Christ can not abide to heare him Where we learne that as we are willing to heare Gods word preached so withall we must take heede that we practise no manner of sinne but make conscience of euery thing that may displease God Thou maist I graunt be one that feareth and fauoureth Iohn Baptist for a time wallowing in thy olde sinnes but after a while yeilding to the swinge of thy corrupt heart thou wilt neuer heare Iohn nor Christ himselfe but hate and despise them both This is the cause why some which haue beene professours of religion heretofore and haue had great measure of knowledge are now become very loose persons and can not abide to heare the word preached vnto them the reason is because they could not abide to leaue their sinnes Therefore that we may begin in the spirit and not ende in the flesh let euery one that calls on the name of the Lord depart from iniquitie Now follows the second pollicie of Pilate For when he saw the first would not preuaile then he tooke a new course for he tooke Iesus into the common hall and sâ—ourged him and the souldiers platted a crowne of thornes and puâ— it on his head and they put on him a purple garment and said Haile King of the Iewes and smote him with their roddes And thus he brought him forth before the Iewes perswading himselfe that when they saw him so abased and so ignominiously abused they would be content therewith and exact no greater punishment at his hands thinking thus to haue pacified the rage of the Iewes and so to haue deliuered Christ from death
experience that our hearts are not content with a formall and drowsie profession of religion but that we feele the same power of Christ whereby he raised vp himselfe from death to life to be effectuall and powerfull in vs to worke in our hearts a conuersion from all our sinnes wherein we haue lien dead to newenesse of life with care to liue godly in Christ Iesus And that we may further attaine to all this we must come to heare the worde of God preached and taught with feare trembling hauing heard the word we must meditate therein and pray vnto God not onely publikely but priuately also intreating him that he would reach forth his hand and pull vs out of the graue of sinne wherein we haue lien dead so long And in so doing the Lord of his mercy according as he hath promised will send his spirit of grace into our hearts to worke in vs an inward sense and feeling of the vertue of Christs resurrection So dealt he with the two disciples that were going to Emmaus they were occupied in the meditation of Christ his death and passion and whiles they were in hearing of Christ who conferred with them he gaue them such a measure of his spirit as made their hearts to burne within them And Paul praieth for the Ephesians that God would inlighten their eies that they might see and feele in themselues the exceeding greatnesse of the power of God which he wrought in Christ Iesus when he raised him from the dead Thirdly as Saint Paul saith If wee be risen with Christ then we must seeke the things that are aboue But howe and by what meanes can wee rise with Christ seeing we did not die with him Ans. We rise with Christ thus The burgesse of a towne in the parliament house beareth the person of the whole towne and whatsoeuer he saith that the whole towne saith and whatsoeuer is done to him is also done to all the towne so Christ vpon the crosse stood in our place and bare our person and what he suffered we suffered and when he died all the faithfull died in him and so likewise as he is risen againe so are all the faithfull risen in him The consideration whereof doth teach vs that we must not haue our hearts wedded to this world We may vse the thinges of this life but yet so as though we vsed them not For all our loue and care must be for thinges aboue and specially wee must seeke the kingdome of God and his righteousnesse peace of conscience and ioy in the holy Ghost Wee must therefore sue for the pardon of sinne for reconciliation to God in Christ and for sanctification These are the pretious pearles which we must seeke and when we haue found them we must sell all that we haue to buy them and hauing bought them wee must lay them vp in the secret corners of our hearts valuing and esteeming of them better then all things in the world beside Thus much of Christs resurrection containing the first degree of Christs exaltation Nowe followeth the second in these wordes Hee ascended into heauen in the handling whereof we are to consider these speciall points I. the time of his ascension II. the place III. the manner IV. the witnesses V. the vses thereof For the first the time of Christs ascension was fortie daies after his resurrection when he taught his disciples the things which appertaine to the kingdome of God And this shewes that he is a most faithfull King ouer his Church procuring the good thereof And therefore Esay saith The gouernment is on his shoulder and the Apostle saith hee was more faithfull in all the house of God then Moses was Hence we gather that whereas the Apostles chaunged the sabboth from the seauenth dâ—y to the eight it was no doubt by the counsell and direction of Christ before his ascension and likewise in that they planted Churches and appointed teachers and meete ouerseers for the guiding and instruction hereof we may resolue our selues that Christ prescribed the same vnto them before his ascension and for these and such like causes did he ascend no sooner Now looke what care Christ at his ascension had ouer his Church the same must all masters of families haue ouer their housholds when God shall call them out of this world They must haue care not onely that their families be well gouerned while they liue but also that after their death peace loue and good order may be continued in their posteritie And therefore the prophet Esay is sent to Ezechias King of Iudah to bid him set his house in order for he must die signifying that it is the dutie of a good master of a familie to haue care not onely for the gouernment of his house whilst he is aliue but also that it may be well gouerned when he is dead The same also must be practised of Gods ministers a part of whose fidelitie is this that they haue not onely a care to feede their particular flocks while they are aliue but also that they further prouide for the people after their departure as much as they can Example whereof we haue in Peter who saith I will endeauour alwaies that ye may be able also to haue remembrance of these things after my departure The place of Christs ascension was the mount of Oliues neere Bethanie and it was the same place from whence Christ went to Ierusalem to be crucified One place serued to be a passage both to paine and torments and also to glorie This shewes that the way to the kingdome of heauen is through afflictions There are many which haue Gods hand heauie vpon them in lingering sicknesses as the dead palsie and such like wherein they are saine to lie many yeares without hope of cure whereupon their beddes which should be vnto them places of rest and ease are but places of woe and miserie Yet may these men hence haue great comfort if they can make good vse of their sicknesses for the beddes whereon they suffer so much torment shall be places from whence they shall passe to ioy and happinesse Againe there be many that for the testimonie of the truth and for religions sake suffer imprisonment with many afflictions now if they can vse their afflictions well their prisons shall be Bethanies vnto them although they be places of bondage yet God will at length make them places of entrance to libertie Many a man for the maintaining of faith and good conscience is banished out of his countrey and is faine to liue in a strange place among a people to whome he is vnknowne but let him vse it well for though it be a place of griefe for a time as Bethanie was to Christ when he went to suffer yet God will make it one day to be his passage into heauen Thus much of the place of his ascending The third thing to be considered is the manner of Christs ascension and
this manner I prooue it thus Looke what was his request in our behalfe when he was here vpon earth the same for substance it continues still in heauen but here on earth the substance of his request was that he willed and desired that his father would be well pleased with vs for his merits as appeares by his praier in S. Iohn Father I will that those which thou hast giuen me be with me euen where I am that they may beholde my glorie which thou hast giuen me for thou louedst me before the fouÌ„datioÌ„ of the world Therefore he still continues to make request for vs by willing and desiring that his father would accept his merits in our behalfe If it be alleadged that Christ in this solemne praier vsed speech and prostration of his bodie the answer is that these actions were no essentiall parts of his praier The prostrating of his bodie serued onely as a token of submission to God as Christ was a creature and the speech which he vsed serued onely to vtter and expresse his request Furthermore a difference here must be marked between Christs passion and his intercession The passion serues for the working and causing of a satisfaction to Gods iustice for vs and it is as it were the tempering of the plaister the intercession goes further for it applies the satisfaction made and laies the salue to the very sore And therefore Christ makes request not onely for the elect generally but for particular men as Paul Iames Iohn and that particularly as he testifieth of himselfe saying I haue praied for thee Peter that thy faith faile not If any shall say that Christs willing and desiring of a thing can not be a request or intercession the answer is that in vertue and efficacie it couâ—teruailes all the praiers in the word For whatsoeuer Christ willeth the same also the father beeing well pleased with him willeth and therefore whatsoeuer Christ as a mediatour willeth for vs at the handes of his father in effect or substance is a request or praier The third point is that Christ alone and none with him makes intercession for vs. And this I prooue by induction of particulars First of al this office appertaines not to the angels They are indeede ministring spirits for the good of Gods chosen they reioice when a sinner is conuerted and when he dieth they are readie to carrie his soule into Abrahams bosome and God otherwhiles vseth them as messengers to reueale his will thus the Angel Gabriel brings a message to Zacharie the priest that God had heard his praier but it is not once said in all the scriptures that they make intercession to God for vs. As for the Saints departed they can not make intercession for vs because they know not our particular estates here on earth neither can they heare our requests And therefore if we should pray to them to pray for vs wee should substitute them into the roome of God because we ascribe that to them which is proper to him namely the searching of the heart and the knowledge of all things done vpon earth though withall we should say that they doe this not by themselues but of God As for the faithful here on earth indeed they haue warrant yea commandement to pray one for another yet can they not make intercession for vs. For first he that makes intercâ—ssion must bring something of his owne that may be of value and price with God to procure the graunt of his request secondly he must doe it in his owne name but the faithfull on earth make request to God one for another not in their owne names nor for their owne merits but in the name and for the merits of Christ. It is a prerogatiue belonging to Christ alone to make a request in his own name and for his owne merits wee therefore conclude that the worke of intercession is the sole worke of Christ God and man not belonging to any creature beside in heauen or in earth And whereas the Papists can not content themselues with his intercession alone as beeing most sufficient it argues plainely that they doubt either of his power or of his will whereupon their praiers turne to sinne The fruits and benefits of Christs intercession are these First by meanes of it wee are assured that those which are repentant sinners shall stand and appeare righteous before God for euer at what time soeuer Christ beeing now in heauen and there presenting himselfe and his merits before his father shewes himselfe desirous and willing and they whosoeuer they are being sinners should be accepted of God for the same euen then immediately at that very instant this his wil is done and they are accepted as righteous before god indeede When a man lookes vpon things directly through the aire they appeare in their proper formes and colours as they are but if they bee looked vpon through a greene glasse they all appeare greene so likewise if God behold vs as we are in our selues we appeare as vile and damnable sinners but if he looke vpon vs as we are presented before his throne in heauen in the person of our Mediatour Christ Iesus willing that we should be approoued for his merits then we appeare without all spot and wrinkle before him And this is the vse Paul makes hereof It is God saith he that iustifieth and the reason is rendred For it is Christ that is dead yea or rather which is risen againe who is also at the right hand of God and makes request for vs. Secondly Christs intercession serues to preserue al repentant sinners in the estate of grace that being once iustified and sanctified they may so continue to the ende For when any seruant of God is ouertaken by the corruption of his owne nature and falls into any particular sinne then Christs intercession is made as a blessed hand to apply the salue of his death to that particular sore For he continually appeares before God and shewes himselfe to be willing that God the father should accept his one only sacrifice for the daily and particular sinnes of this or that particular man and this is done that a man beeing iustified before God may not fall away quite from grace but for euery particular sinne may be humbled and receiue pardon If this were not so our estate should be most miserable considering that for euery sinne committed by vs after our repentance we deserue to be cast out of the fauour of God Thirdly Christs intercession serueth to make our good works acceptable to God For euen in the best workes that a man can doe there are two wants First they are good onely in part secondly they are mingled with sinne For as a man is partly spirit or grace and partly flesh so are his works partly gratious and partly fleshly And because grace is onely begun in this life therefore all the workes of grace in this life are sinfull and imperfit Now by Christs
intercession his satisfaction is applied to our persons and by consequent the defect of our workes is couered and remooued and they are approued of God the father In a vision Saint Iohn saw an angel standing before the altar with a golden censer full of sweete odours to offer vp with the praiers of the Saints vpon the same And this signifies that Christ presents our workes before the throne of God and by his intercession sanctifies them that they may be acceptable to God And therefore we must remember that when we doe any thing that is accepted of God it is not for our sakes but by reason of the value and vigour of Christ his merit Fourthly the intercession of Christ made in heauen breedeth and causeth in the hearts of men vpon earth that beleeue another intercession of the spirit as Paul saith He giueth vs his spirit which helpeth our infirmities and maketh request for vs with sighes which can not be expressed but he which searcheth the hearts knoweth what is the meaning of the spirit for he maketh request for the Saints according to the will of God Now the spirit is said to make request in that it stirres and mooues euery contrite heart to pray with sighes and grones vnspeakable to God for things needfull and this grace is a fruit deriued from the intercession of Christ in heauen by the operation of the spirit For as the Sunne though the bodie of it abide in the heauens yet the beames of it descend to vs that are on earth So the intercession of Christ made in heauen is tied as it were to his person alone yet the grones and desires of the touched heart as the beames thereof are here on earth among the faithfull And therefore if we desire to know whether Christ make intercession for vs or no we neede not to ascend vp into the heauens to learne the truth but we must descend into our owne hearts and looke whether Christ haue giuen vs his spirit which makes vs crie vnto God make request to him with grones sighes that can not be expressed and if we finde this in our hearts it is an euident and infallible signe that Christ continually makes intercession for vs in heauen He that would know whether the Sunne shine in the firmament must not clime vp into the cloudes to looke but search for the beames thereof vpon the earth which when he sees he may conclude that the sunne shines in the firmament And if we would know whether Christ in heauen makes intercession for vs let vs ransacke our owne consciences and there make search whether we feele the spirit of Christ crying in vs Abba Father As for those that neuer feele this worke of Gods spirit in them their case is miserable whatsoeuer they be For Christ as yet makes no intercession for them considering these two alwaies go togither his intercession in heauen and the worke of his spirit in the hearts of men moouing them to bewaile their owne sinnes with sighes and grones that cannot be expressed and to crie and to pray vnto God for grace and therfore all such whether they be yong or old that neuer could pray but mumble vp a few words for fashions sake can not assure themselues to haue any part in Christs intercession in heauen The duties to be learned hence are these First whereas Christ makes intercession for vs it teacheth all men to be most carefull to loue and like this blessed Mediatour and to be readie and willing to become his seruants and disciples and that not for forme and fashion sake onely but in all truth and sinceritie of heart For he ascended to heauen and there sits at the right hand of his father to make request for vs that we might be deliuered from hell and come to eternall life Wicked Haman procured letters from king Ahashuerosh for the destruction of all the Iewes men women and children in his dominions this done Hester the Queene makes request to the king that her people might be saued and the letters of Haman reuoked shee obtaines her request and freedome was giuen and contrarie letters of ioyfull deliuerance were sent in post hast to all prouinces where the Iewes were Whereupon arose a wonderfull ioy and gladnes among the Iewes and it is saide that thereupon many of the people of the land became Iewes Well now behold a greater matter among vs then this for there is the hand-writing of condemnation the law and therein the sentence of a double death of bodie and soule and Satan as wicked Haman accuseth vs and seekes by all meanes our condemnation but yet behold not any earthly Hester but Christ Iesus the sonne of God is come downe from heauen and hath taken away this hand-writing of condemnation and cancelled it vpon the crosse and is now ascended into heauen and there sits at the right hand of his father and makes request for vs and in him his father is well pleased and yeeldeth to his request in our behalfe Now then what must we doe in this case Surely looke as the Persians became Iewes when they heard of their safetie so we in life and conuersation must become Christians turne to Christ imbrace his doctrine and practise the same vnfainedly And we must not content our selues with a formall profession of religion but search our owne hearts and flie vnto Christ for the pardon of our sinnes and that earnestly as for life and death as the thiefe doth at the barre when the iudge is giuing sentence against him When we shall thus humble our selues then Christ Iesus that sit at the right hand of God will plead our cause and be our atturney vnto his father and his father againe will accept of his request in our behalfe Then shall we of Persians become Iewes and of the children of this world become the sonnes of God Secondly when we pray to God we must not doe as the blinde man doth as it were rush vpon God in praying to him without consideration had to the Mediatonr between vs and him but we alwaies must direct our prayers to God in the name of Christ for he is aduanced to power and glorie in heauen that he might be a fit patrone for vs who might preferre and present our praiers to God the father that thereby they might be accepted and we might obtaine our request So likewise we must giue thanks to God in the name of Christ for in him and for his sake God doth bestow on vs his blessings Thus much of Christs intercession the other benefit which concernes Christ kingly office is that he sits at the right hand of his father for the administration of that speciall kingdome which is committed to him I say speciall because he is our king not onely by the right creation gouerning all things created togither with the father and the holy Ghost but also more specially by the right of redemption in respect of another kingdome not
to teach all ignorāt persons and impenitent sinners repentance and humiliation for their sinnes and to mooue them with all speede to seeke vnto Christ for the pardon of the same When Paul preached to the Athenians he willed them to repent vpon this ground and reason because the Lord hath appointed a day wherein he will iudge the world in righteousnes To speake plainly we can be content to heare the word and to honour him with our lipps yet for the most part all is done but for fashions sake for still we liue in our old sinnes our hearts are not turned but in the feare of God let vs bethinke our selues of the time when wee shall come before the iudge of heauen and earth and haue all our sinnes laide open and wee must answer for them all This is the point which the holy Ghost vseth as a reason to mooue men vnto repentance and assuredly if this will not mooue vs there is nothing in the world will Secondly to this purpose Paul saith If wee would iudge our selues wee should not be iudged Wouldest thou then escape the iudgement of Christ at the last day then in this life iudge thy selfe Nowe a man in iudging of himselfe must performe foure things I. he must examine himselfe of his owne sinnes II. he must confesse thē before the Lord. III. he must condemne himselfe as a iudge vpon the bench giue sentence against himselfe Lastly he must plead pardon and crie vnto God as for life and death for the remission of all his sinnes and he that doth this vnfainedly shal neuer be iudged of the Lord at the last day but if we slacke and neglect this dutie in this life then vndoubtedly there remaines nothing but eternall woe in the world to come Thirdly by this we may learne one not to iudge or condemne another as Paul sayeth Iudge nothing before the time vntill the Lord come who lighten all things that are in darknes make the counsels of the hearts manifest And Christ saith Iudgement is mine and iudge not and ye shall not be iudged And againe Paul saith to the Romans Why doest thou iudge thy brother for we must all appeare before the iudgement seat of Christ but some will aske howe doth one iudge another Ans. Thus I. when a man doth well to saie of him that he doth euill II. when a man doth euill then to make it worse III. when a thing is doubtfull to take it in the worst part And by any of these three waies we are not to iudge either of mens persons or of their actions Fourthly wee must endeauour our selues to keepe a good conscience before God and before all men This is the practise of S. Paul who in consideration and hope of a resurrection vnto iudgement as well of the iust as of the vniust endeauoured himselfe to haue alwaies a cleare conscience both towards God and towards men His example is worthie our marking and imitation for fewe there be that vpon this occasion make any conscience either of duty to God or to their brethren Fifthly the last iudgement must stirre vs vp to a reuerend feare of God cause vs to glorifie him as the Angel saith in the Reuelation Feare God and giue glorie to him for the houre of his iudgement is come And doubtlesse if any thing in the world will mooue a man to feare the Lord it is this to remember the fearefull and terrible daie of iudgement Nowe hauing spoken hitherto of the first person the father and also of the sonne it followeth in the next place to speake of the third person in these wordes I beleeue in the holy Ghost In which wee may consider two things the title of the person and the action of faith repeated from the beginning The title is Holy Ghost or spirit It may here be demanded howe this title can be fit to expresse the third person which seemes to bee common to the rest for the father is holy and the sonne is holy againe the father is a spirit and the sonne is a spirit Ans. Indeed the father and the sonne are as wel to be tearmed holy in respect of their natures the third person for all three subsisting in one and the same godhead are consequently holy by one and the fame holinesse but the third person is called holy because beside the holinesse of nature his office is to sanctifie the Church of God Nowe if it be said that sanctification is a work of the whole Trinitie the answer is that although it be so yet the worke of sanctification agrees to the Holy Ghost in speciall manner The father sanctifieth by the sonne and by the holy Ghost the sonne sanctifieth from the father and by the Holy Ghost the holy Ghost sanctifieth from the father and from the sonne by himselfe immediatly and in this respect is the third person tearmed holy Againe the third person is tearmed a Spirit not onely because his nature is spirituall for in that respect the father is a spirit and the sonne is a spirit but because hee is spired or breathed from the father and from the sonne in that he procedes from them both Thus wee see there is a speciall cause why the third person is called the Holy Ghost Nowe the action of faith which concernes the third person is to beleeue in him Which is I. to acknowledge the Holy Ghost as he hath reuealed himselfe in the word II. In special to beleeue that he is my sanctifier and comforter III. To put all the confidence of my heart in him for that cause In these wordes are comprised foure points of doctrine which are to be beleeued cōcerning the holy Ghost The first that he is very God For we are not to put our affiance or confidence in any but in God alone And no doubt the penners of the Creede in that they prefixed these wordes I beleeue in before the article of the third person meant thereby to signifie that he is true God equall with the father and the sonne according to the tenour of the Scriptures themselues Peter saith to Ananias Why hath Satan filled thine heart that thou shouldest lie vnto the Holy Ghost and continuing the same speech he changeth the tearme onely and saith Thou hast not lied vnto men but vnto God Whereby hei nsinuateth that the Holy Ghost is very God In the vision of the Prophet Isai the wordes by him set downe are thus I heard the voice of Iehoua saying Whome shall I send c. and he said God and say to this people Ye shall heare indeed but ye shall not vnderstand But Paul quoting the same place spake on this manner Well spake the Holy Ghost by Esay the Prophet saying Goe vnto this people and say vnto them Now these places being compared togither make it plaine that the title of Iehova agreeth to the holy Ghost But yet the enemies of this truth which thinke that the Holy
loue In these daies it is hard to finde these duties performed in any place For both practise and prouerb is commonly this Euery man for himselfe and God for vs all but it is a graceles saying and the contrarie must be practised of all that desire to be guided by the spirit The seuenth fruit is faith Faith or fidelitie standeth in these two duties One to make conscience of a lie and to speake euery thing whereof we speake as we thinke it is and not to speake one thing and thinke an other A rare thing it is to finde this vertue in the world now adaies who is he that maketh conscience of a lie and is not truth banished out of our coasts considering that for gaines and outward commodities men make no bones of glosing and dissembling but alas the practise is damnable and the contrarie is the fruit of the holy Ghost namely to speake the truth from the heart he that can doe this by the testimonie of God himselfe shall rest in the mountaine of his holines euen in the kingdome of heauen The second point wherein fidelitie consisteth is when a man hath made a promise that is lawfull and good to keepe and performe the same Some thinke it is a small matter to breake promise but indeede it is a fruit of the flesh and contrariwise a fruit of the spirit to performe a lawfull promise and a mans word should be as sure as an obligation and in conscience a man is bound to keepe promise so farre forth as he will to whome the promise is made Indeede if a man be released of his promise he is then free otherwise if we promise and doe not performe we doe not onely cracke our credit before men but also sinne before God The eight fruit of the spirit is meekenesse which is a notable grace of God when a man prouoked by iniuries doth neither intend nor enterprise the requitall of the same And it stands in three duties The first is to interpret the sayings and doings of other men in better part as much as possibly may be The second when men mistake and misconsture our sayings and doings if the matter be of smaller moment to be silent patient as Christ was when he was accused before the high priests Pharises this being withal remembred that if the matter be of weight and moment we may defend our selues by soft and mild answers The third is not to contend in word or deed with any man but when we are to deale with others to speake our minde and so an ende The last fruit of the spirit is temperance whereby a man bridleth his appetite or lust in meate drinke and apparell In bridling the lust these rules must be obserued I. Eating and drinking must be ioyned with continuall fasting after this manner We must not glut our selues but rather abstaine from that which nature desireth and as some vse to speake leaue our stomackes crauing II. A man must so eate and drinke as afterward he may the better be inabled for Gods worship Creatures are abused when they make vs vnfit to serue God The common fault is on the Sabbath day men so pamper themselues as that they are made vnfit both to heare and learne Gods word and fitte for nothing but to slumber and sleepe but following this rule of temperance these faults shall be amended III. This must be a caueat in our apparell that we be attired according to our callings in holy comelinesse The Lord hath threatned to visit all those that are cloathed in strange apparrell And holy comelinesse is this when the apparell is both for fashion and matter so made and worne that it may expresse shew forth the graces of God in the heart as sobrietie temperance grauitie c. and the beholder may take occasion by the apparell to acknowledge and commend these vertues But lamentable is the time looke on men and women in these daies and you may see and read their sinnes written in great letters on their apparell as intemperance pride and wantonnesse Euery day new fashions please the world but indeede that holy comelines which the holy Ghost doth commend to vs is the right fashion when all is done And these are the nine fruits of the spirit which we must put in practise in our liues and conuersations Fourthly if we beleeue in the holy Ghost and thereupon doe perswade our selues that he will dwell in vs we must daily labour as we are commaunded to keepe our vessells in holinesse and honour vnto the Lord and the reason is good If a man be to entertaine but an earthly prince or some man of state he would be sure to haue his house in a readines and all matters in order against his comming so as euery thing might be pleasing vnto so worthy a guest well now behold we put our confidence and affiance in the holy Ghost and doe beleeue that he wil come vnto vs and â—anctifie vs and lodge in our hearts He is higher then all states in the world whatsoeuer and therefore we must looke that our bodies and soules be kept in an honourable and holy manner so as they may be fit temples for him to dwell in S. Paul biddeth vsâ— not to grieue the holy spirit where the holy Ghost is compared to a guest and ouâ— bodies and soules vnto Innes and as men vse their guests friendly and courteously shewing vnto them all seruice and dutie so must we doe to Gods spirit which is come to dwell and abide in vs doing nothing in any case which may disquiet or molest him Now there is nothing so grieuous vnto him as our sinnes and therefore we must make conscience of all manner of sinne least by abusing of our selues we doe cause the holy Ghost as it were with greefe to depart from vs. When the arke of the couenant which was a signe of the presence of God was in the house of Obed Edom the text saith that the Lord blessed him and all his house but when the holy Ghost dwels in a mans heart there is more then the arke of the Lord present euen God himselfe and therfore may we looke for a greater blessing Now then shall we grieue the holy Ghost by sinning seeing we reape such benefit by his aboad It is said that our Sauiour Christ was angrie when he came into the temple at Ierusalem and saw the abuses therein Now shall he be angrie for the abuses that are done in a temple of stone and seeing the temples of our bodies which are not made of stone but are spirituall figured by that earthly temple seeing them I say abused by sinne will he not be much more angrie Yea we may assure our selues he can not abide that And therefore if we beleeue in the holy Ghost we must hereupon be mooued to keepe our bodies and soules pure and cleane And further to perswade vs hereunto we must remember this that when
we pollute our soules and bodies with any manner of sinne we make them euen stables and styes for our wretched enemie the deuill to harbour in For when Satan is once cast out if afterward we fall againe to our old sinnes loosenes of life and so defile our bodies they are then most cleane and neat for them to dwell in whereupon he will come and bring seuen other deuills worse then himselfe so a mans last end shall be worse then his beginning Now what a fearefull thing is this that the bodie which should be a temple for the holy Ghost by our sins should be made a stable for the deuil Furthermore S. Paul biddeth vs not to quench the spirit The graces of the holy spirit in this life are like sparkes of fire which may soone be quenched with a little water Now so oft as we sinne we cast water vpon the grace of God and as much as we can put out the same therefore it stands vs in hand to make conscience of euery thing wherein we may offend and displease God And we may assure our selues that so long as we liue and lie in our corruptions and sinnes the holy Ghost will neuer come and dwell with vs. He is a spirit most pure and chast and therefore must haue an vndefiled temple to dwell in Thus we haue heard what is to be beleeued concerning the Father Sonne and holy Ghost Now looke as we beleeue in God distinguished into three persons so we must remember that when we performe diuine worship to him we may distinguish the persons but we are not to seuer them when we pray to the Father we must not omit the Sonne or the holy Ghost but make our prayers to them all for as in nature they are one and in person not deuided but distinguished so in all worship we must neuer confound or seuer the persons but distinguish them and worship the Trinitie in vnitie and vnitie in trinitie one God in three persons and three persons in one God Hitherto we haue intreated of the first part of the Creede concerning God now followes the second part thereof concerning the Church and â—t was added to the former vpon speciall consideration For the right order of a confession did require that after the Trinitie the Church should be mentioned as the house after the owner the temple after God and the citie after the builder Againe the Creede is concluded with points of doctrine concerning the Church because whosoeuer is out of it is also forth of the number of gods children and he can not haue God for his father which hath not the Church for his mother Question is made what the words are which are to be supplied in this article the holy Catholike Church whether I beleeue or I beleeue in and ancient expositours haue sufficiently determined the matter One saith In these words in which is set forth our faith of the godhead it is saide In God the father in the Sonne and in the holy Ghost but in the rest where the speech is not of the Godhead but of creatures aud mysteries the preposition In is not added that it should be in the holy Church but that we should beleeue there is an holy Church not as God but as a companie gathered to God And men should beleeue that there is remission of sinnes not in the remission of sinnes and they should beleeue the resurrection of the bodie not in the resurrection of the bodie therefore by this preposition the Creatour is distinguished from the creatures and things pertaining to God from things pertaining to men Another vpon these words This is the worke of God that ye beleeue in him saith If ye beleeue in him ye beleeue him not if ye beleeue him ye beleeue in him for the deuills beleeued God but did not beleeue in him Againe of the Apostles we may say we beleeue Paul but we doe not beleeue in Paul we beleeue Peter but we beleeue not in Peter For his faith that beleeueth in him which iustifieth the vngodly is imputed to him for righteousnes What is it therefore to beleeue in him by beleeuing to loue and like and as it were to passe into him and to be incorporated into his members Now the reasons which some Papists bring to the contrarie to prooue that we may beleeue in the creatures in the church are of no moment First they alleadge the phrase of Scripture Exod. 14.31 They beleeued in God and in Moses 1. Sam. 27. 12. And Achis beleeued in Dauid 2. Chron. 20.20 Beleeue in the Prophets and prosper Ans. The Hebrewe phrase in which the seruile letter Beth is vsed must not bee translated with a preposition that ruleth an accusatiue or ablatiue case but with a datiue case on this manner Beleeue Moses Dauid the Prophets and it doth not impart any affiance in the creature but onely a giuing of credance by one man to another Secondly they alleadge that ancient fathers read the article on this manner I beleeue in the holy Catholike Church Answ. Indeede some haue done so but by this kind of speech they signified no more but thus much that they beleeued that there was a Catholike Church Thus hauing found what words are to be supplied let vs come to the meaning of the article And that we may proceede in order let vs first of all see what the Church is The Church is a peculiar companie of men predestinate to life euerlasting and made one in Christ. First I say it is a peculiar company of men for Saint Peter saith Ye are a chosen generation a royall priesthood an holy nation and a peculiar people He speakes indeede of the Church of God on earth but his saying may be also extended to the whole Church of God as well in heauen as in earth Nowe because there can be no companie vnlesse it haue a beginning and a cause whereby it is gathered therefore I adde further in the definition predestinate to life euerlasting Noting thereby the ground and cause of the Catholike Church namely Gods eternall predestination to life euerlasting and to this purpose our Sauiour Christ saith Feare not little flocke for it is your fathers will to giue you the kingdome signifying thereby that the first and principall cause of the Church is the good pleasure of God whereby he hath before all workes purposed to aduance his elect to eternall saluation Therefore one saith well onely the elect are the Church of God And further because no companie can continue and abide for euer vnlesse the members thereof be ioyned and coupled together by some bond therefore I adde in the last place made one with Christ. This vnion maketh the Church to be the Church and by it the members thereof whether they be in heauen or in earth are distinguished from all other companies whatsoeuer Now this coniunction betweene Christ and the Church is auouched by Saint Paul when
parts the Decree of Election the Decree of Reprobation or No-election This diuision is plaine by that which hath beene said out of the 9. chapter to the Romanes and it may be further confirmed by other testimonies Of some it is said that the Lord knowes who are his and of some others Christ shall say in the daie of iudgement I neuer knewe you In the Acts it is said that as many of the Gentiles as were ordained to life euerlasting beleeued And Iude saith of false prophets that they were ordained to condemnation In handling the decree of Election I will consider three things I. what Election is II. the execution thereof III. the knowledge of particular Election For the first Gods Election is a decree in which according to the good pleasure of his will he hath certenly chosen some men to life eternall in Christ for the praiâ—e of the glorie of his grace This is the same which Paul saith to the Ephesians God hath chosen vs in Christ before the foundation of the world that we should be holy and without blame before him in loue who hath predestinate vs to be adopted through Iesus Christ vnto himselfe according to the good pleasure of his will Nowe that wee mâ—y the better conceiue this doctrine let vs come to a consideration of the seuerall points thereof First of all I saie Election is Gods decree For there is nothing in the worlde that comes to passe either vniuersally or particularly without the eternall and vnchangeable decree of God And therfore whereas men are actually chosen brought to life euerlasting it is because God did purpose with himselfe and decree the same before all worlds Now touching the decree it selfe sixe things are to be obserued The first what was the motiue or impulsiue cause that mooued God to decree the saluation of any man Ans. The good pleasure of God For Paul saith he will haue mercy on whome he will haue mercy and He hath predestinate vs according to the good pleasure of God As for the opinioÌ„ of them that say that foreseene faith and good works are the cause that mooued god to choose men to saluation it is friuolous For faith and good works are the fruits and effects of gods election Paul saith he hath chosen us not because he did foresee that we would becoÌ„e holy but thâ—t wee might be holy And he hath predestinate vs to adoption Which is all one as if hee had said he hath predestinate vs to beleeue because adoption comes by beleeuing Now if men are elected that they might beleeue then are they not elected because they would beleeue For it can not be that one thing should be both the cause and the effect of another The second point is that Gods election is vnchangeable so as they which are indeed chosen to saluation can not perish but shall without faile attaine to life euerlasting Paul takes it for a conclusionâ— that the purpose of God according to election must remaine firme and sure and againe that the gifts and calling of god are without repentance And Samuel saith The strength of Israel will not lie or repent For he is not a man that he should repent Such as Gods nature is such is his will and counsell but his nature is vnchangeable I am Iehouah saith he and I change not therefore his will likewife and his counsels bee vnchangeable And therefore whensoeuer the spirit of God shall testifie vnto our spirits that we are iustifâ—ed in Christ and chosen to saluation it must be a means to comfort vs and to stablish our hearts in the loue of God As for the opinion of them that say the elect may fall from grace and be damned it is ful of hellish discomfort and no doubt from the deuil And the reasons coÌ„monly alleadged for this purpose are of no moment as may appeare by the skanning of them First they obiect that the Churches of the Ephesians Thessalonians and the dispersed Iewes are all called Elect by the Apostles themselues yet sundrie of them afterward fell away Ans. I. There are two kindes of iudgement to be giuen of men the iudgement of certenty and the iudgement of charitie By the first indeede is giuen an infallible determination of any mans election but it belongs vnto God principally and properly and to men but in part namely so farre forth as God shall reueale the estate of one man vnto another Nowe the iudgement of charitie belongs vnto all men and by it leauing all secret iudgements vnto God wee are charitably to thinke that all those that liue in the Church of God professing themselues to be members of Christ are indeede elect to saluation till God make manifest otherwise And on this manner and not otherwise doe the Apostles call whole Churches elect II. they are called elect of the principall part and not because euery member thereof was indeede elect as it is called an heape of corne though the bigger part be chaffe Secondly it is alleadged that Dauid praies that his enemies may be blotted out of the booke of life which is the election of God and that Moses and Paul did the like against themselues Answer Dauids enemies had not their names written in the booke of life but onely in the iudgement of men Thus Iudas so long as hee was one of the disciples of Christ was accounted as one hauing his name written in heauen Now hence it followes that mens names are blotted out of Gods booke when it is made cleare and manifest vnto the worlde that they were neuer indeede written there And where Moses saith Forgiue them this sinne if not blotte me out of thy boâ—ke and Paul I could wish to be accursed c. there meaning was not to signifie that men elected to saluation might become reprobates onely they testifie their zealous affections that they could bee content to be depriued of their owne saluation rather then the whole bodie of the people should perish and God loose his glorie As for that which Christ saith Haue I not chosen you twelue and one of you is a deuill it is to be vnderstood not of election to saluation but of election to office of an Apostle which is temporarie and changeable The third point is that there is an actuall election made in time beeing indeede a fruite of Gods decree and answerable vnto it and therefore I added in the description these wordes whereby he hath chosen some men All men by nature are sinners and children of wrath shut vp vnder one the same estate of condemnation And actuall election is when it pleaseth God to seuer and single out some men aboue the rest out of this wretched estate of the wicked world and to bring them to the kingdome of his owne sonne Thus Christ saith of his owne disciples I haue chosen you out of the world The fourth point is the actuall or reall foundation of Gods election
take to know the way and afterward to keepe and continue in it but behold the kingdome of heauen is the most glorious and royall pallace that euer was and God hath bestowed the same on his elect and he requires nothing at their handes but that they would turne their faces from this world and walke vnto it in the way which he hath chalked forth vnto them in his word Therefore if we would haue life euerlasting we must come forth of the broad way that leades to destruction and enter into the straight way that leades to eternall life Wee must acquaint our selues with the guides which are the Ministers of the word that will crie vnto vs Here is the way walke ye in it when we goe to the right hand or to the left Vocation iustification sanctification repentance new-â—bedience are the markes of the way and we must passe by them all and thus our wearie soules weltring a while in this wretched world shall at length be receiued into eternall ioy and happinesse Touching the knowledge of particular election two speciall points are to be skanned I. whether a man may know his election II. how it may be knowne For the first Papists are of mind that no man can certenly know his owne election vnlesse he be certified thereof by some speciall reuelation from God but the thing is false and erroneous which they say When the disciples of our Sauiour Christ returned from preaching and shewed what wonders they had done and how deuills were subiect vnto them the text saith they reioyced greatly But Christ answered them againe saying In this reioyce not but rather reioyce that your names are written in heauen Whereby he signifies that men may attaine to a certen knowledge of their owne election For we can not neither doe we reioyce in things either vnknowne or vncerten Saint Peter saith Giue all diligence to make your election sure Now in vaine were it to vse diligence if the assurance of election could not be any waies compassed without an extraordinarie reuelation And Paul saith to the Corinthians Prooue your selues whether ye be in the faith or not Where he takes it for granted that he which hath faith may know that he hath faith and therefore may also know his election because sauing faith is an vnfallible marke of election The second point is how any man may come to know his owne election And there be two waies of knowing it The one is by ascending vp as it were into heauen there to search the counsel of God and afterward to come downe to our selues The second by descending into our owne hearts to goe vp from our selues as it were by Iacobs ladder to Gods eternall counsell The first way is dangerous and not to be attempted For the waies of God are vnsearchable and past finding out The second way alone is to be followed which teacheth vs by signes testimonies in our selues to gather what was the eternall counsell of God concerning our saluation And these testimonies are two the testimonie of Gods spirit and the testimonie of our spirits as Paul saith the spirit of God beareth witnesse togither with our spirits that we are the sonnes of God Touching the testimonie of Gods spirit two questions may be demaunded The first is by what meanes the spirit of God giueth a particular testimonie in a mans conscience of his adoption Ans. It is not done by any extraordinarie reuelation or enthusiasme that is an ordinarie reuelation without the word but by an application of the promises of the Gospel in the forme of a practicall syllogisme on this manner Whosoâ—uer beleeueth in Christ is chosen to life euerlasting This proposition is set downe in the word of God and it is further propounded opened and applied to all that be in the Church of God by the ministers of the Gospel set apart for this ende Now while the hearers of Gods word giue themselues to meditate and consider of the sâ—me promise comes the spirit of God and enlightens the eyes and opens the heart giues them power both to will to beleeue and to beleeue indeede so as a man shall with freedome of spirit make an assumption and say but I beleeue in Christ I renounce my selfe all my ioy and comfort is in him flesh and blood can not say this it is the operation of the holy Ghost And hence ariseth the blessed conclusion which is the testimonie of the spirit therefore I am the child of God The second question is how a man may discerne betweene the illusion of the deuill and the testimonie of the spirit For as there is a certen perswasion of Gods fouour from Gods spirit so there be sleights and frauds of the deuill whereby he flatters and soothes men in their sinnes and there is in all men naturall presumption in shew like faith indeede no faith And this counterfait mocke-faith is farre more common in the world then true faith is Take a view hereof in our ignorant and careles people aske any one of them whether he be certen of his saluation or no he will without bones making protest that he is fully perswaded and assured of his saluation in Christ that if there be but one man in a cuntrie to be saued it is he that he hath serued God alwaies and done no man hurt that he hath euermore beleeued and that he would not for all the world so much as doubt of his saluation These and such like presumptious conceits in blind and ignorant persons runne for currant faith in the world Now the true testimonie of the spirit is discerned from naturall presumption and all illusions of the deuill by two effects and fruits thereof noted by Paul in that he saith that the spirit makes vs crie Abba that is father The first is to pray so earnestly with groanes and sighes as though a man would euen fill heauen and earth with the crie not of his lippes but of his heart touched with sense and feeling of his manifold sinnes and offâ—nces And this indeede is a speciall and principall note of the spirit of adoption Now looke vpon the loose and carelesse man that thinkes himselfe so filled with the perswasion of the loue and fauour of God ye shall finde that he very seldome or neuer praies and when he doth it is nothing els but a mumbling ouer the Lords praier the Creede and the tenne Commandements for fashions sake Which argues plainely that the perswasion which he hath of Gods mercie is of the flesh and not of the spirit The second fruit is the affection of a dutifull child to God a most louing father and this affection makes a man stand in feare of the maiestie of God wheresoeuer he is and to make conscience of euery euill way Now those that are caried away with presumption so soone as any occasion is giuen they fall straight into sinne without mislike or stay as fire burnes with speede when drie wood is
laide vnto it In a word where the testimonie of the spirit is truly wrought there be many other graces of the spirit ioyned therewith as when one branch in a tree buddeth the rest budde also The testimonie of our spirit is the testimonie of the heart and conscience purified and sanctified in the blood of Christ. And it testifieth two waies by inward tokens in it selfe by outward fruits Inward tokens are certaine speciall graces of God imprinted in the spirit whereby a man may certenly be aâ—â—ured of his adoption These tokens are of two sorts they either râ—â—pect oâ—â— sinnes or Gods mercie in Christ. The first are in respect of sinnes pâ—st pâ—â—sent or to come The signe in the spirit which concerneth sinnes past â—s 〈◊〉 sorrow which I may tearme a beginning mother grace of many other giâ—â—â— and graces of God It is a kind of griefe conceiued in heart in respect of God And the nature of it may the better be conceiued if we compare it with the contrarie Worldly sorrow springs of sinne and it is nothing else but the horrour of conscience and the apprehension of the wrath of God for the same now godly sorrow it may indeede be occasioned by our sinnes but it springs properly from the apprehension of the grace and goodnes of God Worldâ—y sorrow is a griefe for sinne onely in respect of the punishment godly sorrow is a liuely touch and griefe of heart for sinne because it is sinne though there were no punishment for it Now that no man may deceiue himselfe in iudging of this sorrow the holy Ghost hath set downe seuen fruits or signes thâ—â—â—â—â— whereby it may be discerned The first is Care to leaue all our sinnes the second is Apologie whereby a man is mooued and carried to accuse condemne himselfe for his sinnes past both before God and men The third is indignation whereby a man is exceedingly angrie with himselfe for his offences The fourth is feare least he fall into his former sinnes againe The fifth is desire whereby he craueth strength and assistance that his sinnes take not hold on him as before The sixth is zeale in the performance of all good duties contrarie to his speciall sinnes The seuenth is reuengâ— whereby he subdues his â—oâ—â—â— least it should hereafter be an instrument of sinne as it hath beene in â—ormer time Now when any man shall feele these fruits in himselfe he hath no doubt the godly sorrow which here we speake of The token which is in regard of sinnes present is the combat betweene the flesh and the spirit proper to them that are regenerate who are partly flesh and partly spirit It is not the checke of conscience which all men finde in themselues both good and badde so oft as they offend God but it is a fighting and striuing of the minde will and affections with themselues whereby so farre forth as they are renued they carrie the man one way and as they still remaine corrupt they carie him flat contrarie Men hauing the disease called Ephialtes when they are halfe asleepe feele as it were some weightie thing lying vpon their breasts and holding them downe now lying in this case they striue with their hands and feete and with all the might they haue to raise vp themselues and to remooue the weight and can not Behold here a liuely resemblance of this combate The flesh which is the inborne corruption of mans nature lies vpon the hearts of the children of God and presseth them downe as if it were the very weight of a mountaine now they according to the measure of grace receiued striue to raise vp themselues from vnder this burden and doe such things as are acceptable to God but can not as they would The token that respects sinne to come is Care to preuent it That this is the marke of Gods children appeareth by the saving of Iohn He that is borne of God sinneth not but keepeth himselfe that the wicked one touch him not And this care shewes it selfe not onely in ordering the outward actions but euen in the very thoughts of the heart For where the Gospel is of force it brings euery thought into captiuitie to the obedience of Christ and the Apostles rule is followed whatsoeuer things are true whatsoeuer things are honest c. thinke on these things The tokens which concerne Gods mercie are specially two The first is when a man feeles himselfe distressed with the burden of his sinnes or when he apprehends the heauie displeasure of God in his conscience for them then further to feele how he standes in neede of Christ and withall heartily to desire yea to hunger and thirst after reconciliation with God in the merit of Christ and that aboue all other things in the world To all such Christ hath made most sweete and comfortable promises which can appertaine to none but to the elect Ioh. 7. 37. If any man thirst let him come to me and drinke he that beleeueth in me as saith the Scripture out of his bellie shall flow riuers of water of life Rev. 21. 6. I will giue vnto him which is a thirst of the well of the water of life freely Now if he that thirsteth drinke of these waters marke what followeth Ioh. 4.14 Whosoeuer drinketh of the water that I shall giue him shall neuer be more a thirst but the water that I shall giue him shall be in him a well of water springing vp vnto euerlasting life The second is a strange affection wrought in the heart by the spirit of God whereby a man doth so esteeme and value and as it were set so high a price on Christ and his righteousnesse that he accounts euen the most pretious things that are to be but as dung in regard thereof This affection was in Paul and it is expressed in the parable in which after a man hath found a treasure he first hides it and then sells all he hath and makes a purchase of the field where it is Now euery man will say of himselfe that he is thus affected to Christ and that he more highly esteemes the least droppe of his blood then all things in the world beside whereas indeede most men are of Esaus minde rather desiring the red broth then Isaaks blessing and of the same affection with the Israelites which liked better the onyons and flesh pottes of Egypt then the blessings of God in the land of promise Therefore that no man may deceiue himselfe this affection may be discerned by two signes The first is to loue and like a Christian man because he is a Christian. For he that doth aright esteeme of Christ doth in like manner esteeme of the members of Christ. And of this very point our Sauiour Christ saith he that receiueth a Prophet in the name of a prophet shal receiue a Prophets reward and he that receiues a righteous man in the name of a righteous man shall receiue the reward of a
into one whole Mystical bodie Now that we may the better cōceiue the nature of it sundrie questions are to be mooued The first what kinde of coniunction this is Ans. In the scripture we meete with three kinde of coniunctions The first is coniunction in nature when sundrie things are coupled by one and the same nature As the Father the Sonne and the holy Ghost being three distinct subsistances are all one and therefore ioyned in one godhead or diuine nature Nowe Christ and the beleeuer are not ioyned in nature for thē they twaine should haue one bodie and soule The second coniunction is in person when things in nature different so concurre togither that they make but one person as the bodie and soule make one man and the godhead of the sonne with his manhood make but one Christ in whome there is an vnion of distinct natures with vnity of person Nowe Christ and a Christian are not ioyned in person for Christ is one person Peter a second and Paul a third distinct from thē both so many men as there bee so many seuerall persons The third coniunction is in spirit and this is the coniunction meant in this place whereby Christ and his Church are ioyned togither for the verie same spirit of God that dwelleth in the manhood of Christ and filleth it with all graces aboue measure is deriued thence and dwelleth in all the true members of the Church and filleth them with the like graces in measure and therefore S. Iohn saith Hereby wee knowe that we dwell in him and he in vs because he hath giuen vs of his spirit Hence it followes that the bond of this coniunction is one and the same spirit descending from Christ the head to all his members creating also in them the instrument of faith whereby they apprehend Christ and make him their owne The second is what are the things vnited Ans. Not the bodie of the beleeuer to the bodie of Christ or the soule to his soule but the whole person of the man to the whole person of Christ yet in this order we are first of al immediately ioyned to the manhood of Christ by the manhood to the godhead The third question is what is the manner of this coniunction Answ. Wee must not thinke that Christ and his Church are ioyned by imagination as the minde of man and the thing whereof he thinkes or by consent of heart as one friende is ioyned with another and as the Iewes conuerted were all of one heart and soule or by any abode in one place or by touching as sea and lande are both ioyned togither and make one globe or by any composition or cōmixtion of substances as when many ingredients are put togither to make one medicine But this coniunction is altogither spirituall as the former Giuing was and incomprehensible to mans reason and therefore wee must rather labour to feele it by experience in the heart then to conceiue it in the braine Yet neuerthelesse it shall not be amisse to consider a resemblance of it in this comparison Suppose a man hauing the parts of his bodie disioyned farre asunder his head lying in Italy one arme in Germanie the other in Spaine and his leggs with vs in England suppose further all these parts or quarters haue all one soule extending it selfe vnto them all and quickening each of them seuerally as though they were neerely ioyned togither and though the parts be seuered many hundred miles asunder yet the distance of place doth not hinder the coniunction considering one and the same soule doth inlarge it selfe and giue life vnto them all In the same manner the head of the Mysticall bodie Christ our Sauiour is nowe in heauen and some of his members in heauen with him and some in earth and of these some in England some in Germanie some in Italy some in Spaine distant many thousand miles asunder and the spirit of God is as it were the soule of this bodie which giueth spirituall life to all the members distance of place doth not hinder this coniunction because the holy Ghost which linketh all the partes togither is infinite The benefits which we receiue by this Mysticall vnion are manifold For it is the ground of the conueiance of all grace The first is that by means hereof euery Christian as he is a Christian or a man regenerate hath his beginning and being in Christ howesoeuer as he is a man hee hath his beeing and subsisting in himselfe as Paul saith Ye are of God in Christ. And We are members of his bodie of his flesh and of his bones Howe will some say can this be After this manner The comparison is taken from our first parents Eue was made of a rib taken out of Adams side he beeing cast into a slumber this beeing done Adam awaked and said This nowe is bone of my bone and flesh of my flesh Christ was nailed on the crosse and his most pretious blood was shed and out of it arise and spring all true Christians that is out of the merit of Christs death passion whereby they become newe creatures Secondly euery one that beleeueth in Christ by reason of this vnion hath an vnspeakable prerogatiue for hereby he is first vnited to Christ and by reason thereof is also ioyned to the whole trinitie the father the sonne and the holy Ghost and shall haue eternall fellowship with them Thirdly sundrie men specially Papists deride the doctrine of iustification by imputed righteousnes thinking it as absurde that a man should be iust by that righteousnesse which is inherent in the person of Christ as if we should say that one man may liue by the soule of another or be learned by the learning of another But here we may see that it hath sufficient foundation For there is a most neere and strait vnion betweene Christ and all that beleeue in him and in this vnion Christ with all his benefits according to the tenour of the couenant of grace is made ours really therfore we may stande iust before God by his righteousnesse it beeing indeede his because it is in him as in a subiect yet so as it is also ours because it is giuen vnto vs of God Nowe there is no such vnion betweene man and man and for that cause one man can not liue by the soule of another or be learned by the learning of another Fourthly frō this fountaine springes our sanctificatiō wherby we die to sin and are renued in righteousnes and holines Wormes flies that haue lien dead al winter if they be laid in the sunne in the spring time begin to reuiue by vertue thereof euen so whē we are vnited to Christ are as it were laid in the beames of this blessed sonne of righteousnes vertue is deriued thence which warmeth our benummed hearts dead in sinne and reuiueth vs to newnes of life whereby we begin to affect and like good things and put in practise all
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
meditation of life eternall must be as sugar in our pockets to sweeten the cup withall Lastly if this be true that God of his goodnesse and endles mercy towards mankind hath prepared life euerlasting yet not for all men but for the elect whose names are written in the booke of life we must aboue all things in this world seeke to be partakers of the same Let vs receiue this as from the Lord and lay it to our hearts whatsoeuer we doe euening or morning day or night whether we be young or old rich or poore first we must seeke for the kingdome of heauen and his righteousnes If this benefit were common to all and not proper to the Church lesse care might be had but seeing it is proper to some alone for this very cause let all our studies be to obtaine the beginnings of liâ—e euerlasting giuen in this life For if we haue it not whosoeuer we be it had beene better for vs that we had neuer beene borne or that we had beene borne dogges and toades then men for when they die there is an ende of their miserie but man if he loose euerlasting happinesse hath ten thousand millions of yeares to liue in miserie and in the torments of hell and when that time is ended he is as farre from the end of his miserie as he was at the beginning Wherefore I pray you let not the deuill steale this meditation out of your hearts but be carefull to repent of all your sinnes and to beleeue in Christ for the pardon of them all that by this meanes yee may come to haue the pawne and earnest of the spirit concerning life euerlasting euen in this world What a miserable thing is it that men should liue long in this world and not so much as dreame of another till the last gaspe Let vs not suffer Satan thus to abuse and bewitch vs for if we haue not eternall life in this world we shall neuer haue it Hitherto by Gods goodnes I haue shewed the meaning of the Creede now to draw to a conclusion the generall vses which are to be made of it follow And first of all we learne by it that the Church of Rome hath no cause to condemne vs for heretickes for we doe truly hold and beleeue the whole Apostolicall Symbole or Creede which is an epitome of the Scriptures and the very key of faith It will be said that we denie the Popes supremacie iustification by workes purgatorie the sacrifice of the Masse for the sinnes of the quicke and the dead the inuocation and intercession of Saints c. which arâ— the greatest points of religion It is true indeede we denie and renounce them as doctrines of deuills perswading our selues that if they indeede had beene Apostolicall and the very grounds and pillars of religion as they are now auouched to be they should in no wise haue beene left forth of the Creede For it is an ouersight in making a confession of faith to omit the principall points and rules of faith It will be further saide that in the Creede we beleeue the Church and so consequently are to beleeue all these former points which are taught and auouched by the Church but this defence is foolish For it takes this for graunted that the Church of Rome is the Church here meant which we denie vnlesse they can prooue a particular Church to be vniuersal or Catholike Nay I adde further that the principall grounds of popish faith for which they contend with vs as for life and death are not mentioned in any other Creedes which were made by the Churches and Councells for many hundred yeares after Christ. Secondly the Creede serues as a storehouse of remedies against all troubles and temptations whatsoeuer I. If a man be grieued for the losse of earthly riches let him consider that he beleeues God to be his Creatour who will therefore guide and preserue his owne workmanship and by his prouidence minister all things needefull vnto it And that he hath not lost the principall blessing of all in that he hath God to be his father Christ to be his redeemer and the holy Ghost to be his comforter and that considering he lookes for life eternall he is not to be ouer much carefull for this life and that Christ being our Lord will not forsake vs beeing the seruants in his owne house but will prouide things needefull for vs. II. If any man be grieued in respect of outward disgrace and contempt let him remember that he beleeues in Christ crucified and that therefore he is to reioyce in contempt for righteousnes sake III. They which are troubled for the decease of friendsâ— are to comfort theÌ„selues in the communion of Saints and that they haue God the Father and Christ and the holy Ghost for their friends IV. Against bodily captiuitie let men consider that they beleeue in Christ their Lord whose seruice is perfect libertie V. Against the feare of bodily diseasesâ— we must remember the resurrection of the bodie in which all diseases and infirmities shall be abolished VI. If a man feare death of the bodie let him consider that he beleeues in Christ which died vpon the crosse who by death hath vanquished death VII The feare of persecution is restrained if we call to remembrance that God is a Father Almightie not onely able but also willing to represse the power of the aduersarie so farre forth as shall be for the good of his children VIII Terrours arising of the consideration of the last iudgement are delaied by remembrance of this that Christ shall be our iudge who is our redeemer IX Feare of damnation is remedied by consideration that Christ died to make satisfaction for vs and now sitts at the right hand of his father to make intercession for vs and by the resurrection of the bodie to life euerlasting X. Terrours of conscience for sinne are repressed if we consider that God is a Father and therefore much in sparing and that it is a prerogatiue of the Church to haue remission of sinnes Trin-vni Deo gloria AN EXPOSITION OF THE LORDS PRAYER In the way of Catechising seruing for ignorant people Corrected and amended Hereunto are adioyned the prayers of Paul taken out of his Epistles By W. Perkins Printed for Iohn Porter and Ralph Iackson 1600. To the right Honourable Edward Lord Russell Earle of Bedford Grace and peace be multiplied RIght Honourable if you consider what is one of the chiefest ornaments of this Noble state vnto which God hath aduanced you it wil appeare that there is none more excellent then the spirit of grace and prayer For what doth your heart affect would you speake the languages Behold by prayer you may speak the most heauenly tongue that euer was euen the language of Canaan Would you haue the valor of knighthood By prayer you may stand in place where Gods hande hath made a breach and doe as much as all the chariots and
haue certen assurance to be heard For he that praieth must steadfastly beleeue that God in Christ will grant his petition This affiance being wanting it maketh praier to be no praier For how can he pray for any thing effectually who doubteth whether hee shall obtaine it or no. Wherefore it is an especiall point of praier to be perswaded that God to whome praier is made not onely can but also will grant his request Mar. 11. 24. Whatsoeuer ye desire when ye praie beleeue that yee shall haue it and it shall bee done vnto you Here wee see two things required in praier the first a desire of the good things which we want the second is faith whereby we beleeue that God will grant the things desired The ground of this faith is reconciliation with God and the assurance thereof For vnlesse a man bee in conscience in some measure perswaded that all his sinnes are pardoned and that he standes reconciled to God in Christ he cannot beleeue any other promises reuealed in the word nor that any of his praiers shall be heard Thus much of the definition of praier nowe let vs see what vse may beâ— made of â—his commandement Pray ye thus Seeing our Sauiour commands his diâ—â—iplesâ— and so euen vs also to pray to God it is our dutie not onely to present our praiers to God but also to doe it cheerefully and earnestly Rom. 15. 30. Also brethren I beseech you that yee would striue with me by prayers to God for me What is the cause why the Lord doth oft deferre his blessings after our prayers No cause but that he might stirre vs vp to be more earnest to crie vnto the Lord. Exod. 32. 10. When Moses praied to God in the behalfe of the Israelites the Lord answers Let me alone as though his praiers did binde the Lord and hinder him from executing his iudgements Wherfore this is good aduise for all Christian men to continue and to bee zealous in praier If thou be an ignorant man for shame learn to praie seeing it is Gods coÌ„mandement make conscieÌ„ce of it We see that there is no man vnles he be desperately wicked but will make some conscience of killing and stealingâ— and why is this Because it is Gods commaundement Thou shalt not kill thou shalt not â—teale Well then this also is Gods commandement to pray Let this consideration breed in thee a conscience of this dutie and although thy corrupt nature shall draw thee away from it yet striue to the contrarie and know it certainly that â—he breach of this commandement makes thee as well guilty of damnation before God as any other Furthermore this must be a motiue to pricke thee forward to this dutie that as God commands vs to praie so also he giues the spirit of praier whereby the commandement is made easie vnto vs. If the Lord had commaunded a thing impossible then there had beene some cause of discouragement but commaunding a thing through the grace of his spirit very easie and profitable how much more are we bound to obedience of the same Againe praier is the key whereby we open the treasures of GOD and pull down his mercies vpon vs. For as the preaching of the word serues to declare and to conuey vnto vs Gods graces so in praier wee come to haue a liuely feeling of the same in our hearts And further this must mooue vs to praier seeing in that we haue familiaritie with Gods maiestie It is an high fauour for a man to be familiar with a prince howe much more then to bee familiar with the king of kings the mightie Iehoua This then can be no burthen or trouble vnto vs being one of the many prerogatiues that god bestows on his church For in the preaching of the word it pleased God to talke to vs and in praier God doth vouchsafe vs this honour to speake and as it were familiarly to talk with him not as to a fearefull Iudge but as to a louing and mercifull God Consider also that praier is a worthy meanes of defence not only to vs but also to the Church theÌ„ that are absent By it Moses stood in the breach which Gods wrath had made into the people of Israel and staied the same Psal. 106. 23. By this Christian men fight as valiant champions against their owne corruptions and all other spirituall enemies Eph. 6. 18. Infinite were it to shewe how many blessings the Lord had bestowed on his seruants by praier In a word Luther whom it pleased God to vse as a worthie instrument for the restoring of the gospel testifieth of himselfe that hauing this grace giuen him to call vpon the name of the Lord he had more reuealed vnto him of gods truth by praier then by reading and studie The second point of the commandement is to praie after the manner propounded in the Lords praier Where it is to be noted that the Lords praier is a direction and as it were a samplar to teach vs how and in what manner wee ought to praie None is to imagine that we are bound to vse these words only none other For the meaning of Christ is not to bind vs to the word but to the matter and to the manner and to the like affections in praying If this were not so the praiers of Gods seruants set downe in the bookes of the olde and new Testament should all be faultie because they are not set downe in the very same words with the Lords praier nay this praier is not set downe in the same words altogither by Matthew and Luke And whereas sundrie men in our Church hold it vnlawfull to vse this very forme of words as they are set downe by our Sauiour Christ for a praier they are farre deceiued as will appeare by their reasons First say they it is scripture and therefore not to bee vsed as a prayer I answer that the same thing may be the scripture of God also the praier of man els the praiers of Moses Dauid and Paul being set downe in the scriptures cease to be prayers Againe say they that in praier we are to expresse our wants in particular the graces which we desire now in these words all things to be praied for are only in generall propounded I answere that the maine wantes that are in any mâ—n and the principall graces of God to be desired are set downe in the petitions of this praier in particular Thirdly they plead that the patterne to make all praiers by should not be vsed as a praier I answer that therefore the rather it may be vsed as a prayer and sure it is that ancient and worthy Diuines haue reuerenced it as a prayer choosing rather to vse these wordes then any other as Cyprianus Sermone de orat Dominic And Tertullian lib. de fuga in persequntione And August Sermone 126. de tempore Wherefore the opinion is full of ignorance and errour Well whereas our Sauiour first giues a
commandement to pray and then after giues a direction for the keeping of it this he doth to stir vp our dulnes and to allure vs by all meanes to this heauenly exercise of prayer wherefore still I say imploy your selues in praier feruently and continually and if you cannot doe it learne to praie Thus much of the commandement of our Sauiour Christ now follow the words of the praier Our Father which art c. THese wordes containe three partes 1. A preface 2. The praier it selfe containing sixe petitions 3. The testification of faith in the last worde Amen Which although it be short yet it doth not containe the smallest point in the praier It is I say a testification of our faith whereas the petitions that goe before are onely testifications of our desires Nowe of these three partes in order We must consider howe our Sauiour Christ doth not set downe the petitions abruptly but he first begins with a solemne preface Whereby wee are taught this lesson that hee which is to pray vnto God is first to prepare himselfe and not boldly without consideration as it were to rush into the presence of God If a man be to come before an earthly prince hee will order himselfe in apparell gesture and wordes that he may doe all things in seemelinesse and dutifull reuerence how much more are men to order themselues when they are to appeare before the liuing God Eccl. 5.1 Bee not rash with thy mouth and let not thy heart be hastie to vtter a thing before the Lord. And Dauid Psal. 26.6 Washed his hands in innocency before he came to the altar of the Lord to offer sacrifice The meanes whereby men may stirre vp their dull and heauie hearts so prepare themselues to praier are three The first is to read diligently the word of God concerning those matters about which they are to pray what then this will be a meanes not onely to direct him but also to quicken the heart more feruently to deliuer his praier This is euident by a comparison The beames of the sunne descending heat not before they come to the earth or some solide bodie where they may reflect and then by that meanes the earth and aire adioyning is made hot euen so the Lord sends down vnto vs his blessed word euen as beames and the goodly sunshine and thereby he speakes to our hearts now when we make our praiers of that which we haue read Gods word is as it were reâ—â—ected and our hearts are thereby warmed with the comfortable heat of Gods holy spirit to poure out our pâ—aiers to God more feruently The second meanes is to pray to God that hee would strengthen vs with his spirit that we might be able to praie as it is practised Psal. 143.1 The third meanes is the consideration of Gods most glorious maiestie wherein we are to remember first his fatherly goodnes and kindnesse whereby hee is willing and secondly his omnipotencie whereby hee is able to gâ—ant our requests One of these imboldened the leaper to pray Lord if thou wilâ— thou canst make me â—leane Mat. 8.2 Therefore both togither are more effectuall Now let vs come to the preface it selfe Our father which art in heauen It coÌ„taines a description of the true Iehoua to whome we pray and that by two arguments the first is drawne from a relation Our Father the second is taken from the subiect or place Which art in heauen Father 1. The meaning IN the opening of this word or title of God two questions are to be opened 1. Quest. Whether by thit title Father is signified the whole Trinitie or some one person thereof Ans. Otherwhiles this name is attributed to all the persons in Trinitie or any of them Mal. 2. 10. Haue wee not all one father c. Luk. 3.38 Which was the sonne of Adam which was the sâ—nne of God And in Esai 36. Christ is called the Father of eternitie because all that are truely knit to him and borne anew by him they are eternally made the sonnes of God Againe oftentimes it is giuen to the first person in Trinitie as in those places where one person is conferred with another And so in this place principally for some speciall respects this title agrees to the first person For first he is the father of Christ as he is the eternall word of the father and that by nature because he is of the same essence with him Secondly he is the father to Christ in respect of his manhood not by nature or adoption but by personall vnion because the humane nature doth subsist in the person of the word Thirdly he is a father to all the faithfull by adoption in Christ. 2. Quest. Whether are we to praie to the sonne and the holy Ghost as to the Father Ans. Inuocation belongs to al the three persons in Trinitie not only to the Father Act. 7.59 Steuen praieth Lord Iesus receiue my spirit 1. Thâ—s 3.2 Now God our Father and our Lord Iesus Christ guide our iourney vnto you 2. Cor. 13.13 The grace of our Lord Iesus Christ the loue of God and the communion of the holy ghost be with you And men are baptized in the name of the father the sonne and the holy Ghost that is by calling on the name of the Father Sonne and holy Ghost Some may say this praier is a perfect platforme of all praiers yet we are taught to direct our praiers to the Father not to the Sonne or holy spirit I answere the Father Sonne and holy Ghost are three distinct persons yet they are not to be seuered or deuided because they all subsist in one and the same godhead or diuine nature And further in all outward actions as in the creation and preseruation of the world and the saluation of the elect they are not seuered or diuided for they all worke togither onely they are distinguished in the manner of working Nowe if they be not diuided in nature or operation then they are not to be seuered in worship And in this place wee principally direct our praiers to the father because he is the first in order yet so as then we implie the Sonne and holy Ghost For we pray to the Father in the name of the Sonne by the assistance of the holy Ghost And to what person soeuer the praier is directed we must alwaies remember in minde and heart to include the rest 2. The vse TThe vses of this point are manifold 1. First whereas we are taught to come to God as to a father therefore in the name of his Sonne our Sauiour Christ we learne to lay the first ground of all our praiers which is to hold and maintaine the vnion the distinction of the three persons in Trinitie This beeing the lowest and the first foundation of praier it is requisite that all which would pray aright should haue this knowledge rightly to beleeue the Trinitie and to know how the three persons agree and how
haue receiued the spirit of adoption whereby we crie Abâ—a that isâ— father And Rom. 8.26 Likewise the spirit helpeth our infirmities for we know not what to pray as we ought but the spirit it selfe maketh request And Zach. 12.10 the holy Ghost is called the spirit of grace and deprecatioâ—s or praiers Well then the man that would pray must haue Gods spirit to be his schoole-master to teach him to pray with grones and sighes of the heart for the words make not the prayer but the grones and desires of his heart and a man praies for no more then he desires with the heart and he which desires nothing praies not at all but spends lip-labour The second worke of the spirit is to assure vs in our consciences that we are in the state of grace reconciled to God Rom. 8.16 The spirit of adoption beareth witnesse with our spirits that we are the children of God And this inward certificate of the spirit in all exercises of inuocation is very necessarie for he which wants this assurance if he be secure and benummed in his sinnes will not and if he be touched in conscience for them for his life dare not cal God father Also this confutes the opinion of the Church of Rome which teacheth that man is to doubt whether he be adopted or no. For how can a man truly call God father when he doubts whether he be the child of God or no It is a miserable kind of praying to cal God father and withall to doubt whether he be a father Indeede it is true that doubts will often arise but it is our dutie to striue against them and not to yeeld to them Yea but say they to be certaine of Gods mercy is presumption I answer if it be presumption it is an holy presumption because God hath bidden vs to call him father Our Father 1. The meaning THus much of the argument of relation now let vs proceedeâ— It is further said Our father And he is so tearmed because he is the father of Christ by nature and in him the father of euery beleeuer yea of the whole bodie of the Church Quest. Whether may it be lawfull for vs in praier to say not our father but my father Ans. A Christian may in priuate praier say My father This is warranted by the example of our Sauiour Matth. 26. â—9 O my father if it be possible let this cup passe from me And Math. 27.46 My God my God why hast thou forsaken me And Thomas praied My Lord and my God And Paul I giue thanks to my God c. And Gods promise is Ier. 3.19 Thou shalt call me my father The meaning of Christ is not to binde vs to these words but to teach vs that in our praiers we must not haue regard to our selues onely but also to our brethren and therefore when we pray for them in our priuate praiers as for our selues we put in practise the true meaning of these words 2. The vses When we pray wee must not make request onely for our selues and our owne good but for others also as the church and people of God perswading our selues that we also are partakers of their praiers and for the better cleering of this point let vs search who they are for whome wee are to pray Of men there be two sorts some liuingâ— some dead Of these two kinds the liuing are to be praied for and there is no praying for the dead A man that is dead knowes what shall bee his estate eternally if he died a wicked person that is an vnrepentant sinner his state shall bee according in eternall torment if he died hauing repented of his sinnes then hee shall rest with God in his kingdome Apoc. 14.13 Blessed are they which die in the Lord for they rest from their labours and their workes follow them Gal. 6.10 While wee haue time let vs doe good to all men Where wee may note that there is a time namely after death when we cannot doe good to others Again of the liuing some are our enemies some our friends Our friends are they which are of the same religion affection and disposition Foes are either priuate or publike Publike foes are either enemies to our countrie as tyrants traitors c. or enemies to our religion as Iewes Turkes Papists Infidels Atheists Now towards all these how ought a man to behaue himselfe in praier Ans. He is to pray for them all Matth. 5.44 Pray for them which hurt you and persecute you 1. Tim. 2.1 I exhort that praiers intercessions c. be made for all men for kings c. Yet wheÌ„ Paul gaue this commandement we read not that there were any Christian kings but all Infidels And the Iewes are commanded to pray for Babylon where they were captiue Ierem. 29.7 And seeke the prosperitie of the cittie whither I haue caused you to be carried captiue and pray vnto the Lord for it Question How and in what manner are wee to pray for our enemies Ans. We are to praie against their â—innes counsels enterprises but not against their persons Thus praied Dauid against Achitophel 2. Sam. 15.31 Lord I pray thee bring the counsell of Achitophel to foolishnesse And thus did the Apostles pray against their persecutors Act. 4.29 O Lord behold their threatnings and graunt vnto thy seruants with all boldnesse to speake thy word Question Dauid vseth imprecations against his enemies in which he prayeth for their vtter confusion as Psal. 59. 109. c. The like is done by Paul Gal. 5.1 2. Tim. 4.14 and Peter Act. 8. 20. though afterwards he mitigates his execration But how could they doe it Ans. 1. They were indued with an extraordinarie measure of Gods spirit and hereby they were inabled to discerne of their enemies and certainly to iudge that their wickednes and malice was incurable and that they should neuer repent And the like praiers did the Primitiue church coÌ„ceiue against Iulian the Apostata because they perceiued him to be a malitious desperate enemie 2. Secondly they were indued with a pure zeale and not carried with desire of reuenge against their enemies intending nothing els but the glorie of God Nowe for vs it is good that wee should suspect our zeale because sinister affections as hatred enuie emulation desire of reuenge will easily mingle themselues therewith Question How farre forth may we vse those Psalmes in which Dauid vseth imprecations against his enemies Ans. They are to bee read and song with these caueats I. We are to vse those imprecations indefinitely against the enemies of God and his Church for we may perswade our selues that alwaies there be some such obstinate enemies but we must not applie them particularly 2. Secondly we must vse them as Augustine saith as certaine propheticall sentences of the holy Ghost pronouncing the last sentence of destruction vpon final and impenitent sinners which oppose themselues against Gods kingdome 3. They may be vsed against our spirituall
the administration of Christ the head of the church in which he frameth men by his word and spirit to the subiection of the same word And so it is taken in this petition In a kingdome there are foure things to be noted 1. There must be a king 2. There must be subiects 3. There are lawes 4. Authoritie In this kingdome Christ is the king it is he to whom the father hath giuen all authoritie in heauen and earth In this kingdome all are not subiects but such as are willing to giue free and franke obedience to Gods word or at the least though their hearts be not sound make an outward profession of it The lawes of this kingdome is the word of God in the bookes of the olde and new Testament Therefore it is called the kingdome of heauen Matth. 13. The Gospell of the kingdome Mark 1.13 The rodde of his mouth Esay 11.4 The arme of God Esay 53.1 As a king by his lawes brings his people in order and keepes them in subiection so Christ by his word and the preaching of it as it were by a mightie arme drawes his elect into his kingdome and fashions theÌ„ to all holy obedience The power and authoritie is that whereby Christ conuerts effectually those which are to be conuerted by the inward operation of his spirit and glorifies himselfe in the confusion of the rest Kingdome being taken thus specially is also twofold The first is the kingdome of grace of which mention is made Rom. 14. 17. The kingdome of God standes not in meate and drinke but in righteousnesse that is the assurance of our iustification before God in the righteousnesse of Christ Peace of conscience which proceedes from this assurance and ioy in the holy Ghost which comes from them both In this kingdome all men liue not but onely those that are subiect to Christ obedient to the lawes of his kingdome and ruled by his authoritie and are continually taught in his word by his spirit But those that refuse to liue according to the lawes of this king and choose to liue at their owne libertie are in the kingdome of darkenesse that is sinne and Satan The second is the kingdome of glorie in heauen which is the blessed estate of all Gods people which God himselfe shall be all in all vnto them And the former kingdome of grace is an entrance and preparation to this kingdome of glorie Come Gods kingdome comes when it takes place and is established and confirmed in mens hearts and made manifest to all people the impediments beeing remooued Quest. This comming implies a stopping but how should Gods kingdome be hindred Ans. Kingdome in this place is not taken for that absolute and soueraigne power of God whereby he rules all things for that can not be hindred but for the kingdome of grace which in the vsing of the outward meanes as ministers word and Sacraments may be hindred by the deuill the world and mans corruption 3. The wants which are to be bewailed The wants which we in this petition are to mourne for are of two sorts some concerne our owne selues some others That which concerns our owne persons is a bondage and slauerie vnder sinne and Satan This bondage indeede is weakned in Gods seruants but none is wholly freed from it in this life Paul complaines that he is sold vnder sinne and cries pitifully O miserable man that I am who shall deliuer me from this bodie of death Question What difference is then betweene the godly and the wicked Ans. The euill and vngodly man in the very middest of his bondage hath a merrie heart sinne is no trouble to him nay it is meat drinke to him But the godly man is otherwise minded who considering the power of the deuill and hiâ— craft in manifold fearefull temptations and seeing the pronenesse of his rebellious nature euer and anon to start away from God is grieued and confounded in himselfe and his heart bleedes within him that he doth offend so mercifull a father Many men liue in this world and that many yeares and yet neuer feele this bondage vnder Satan sinne Such vndoubtedly cannot tell what this praier meanes but he that would haue the right vse of this petition must be acquainted with his owne estate and be touched in his conscience that the flesh and the deuill beare such sway in him As the poore captiue is alwaies creeping to the prison doore alwaies labouring to get off his bolts and fetters and to escape out of prison so must we alwaies crie to the Lord for his spirit to free vs out of this bondage and prison of sinne and corruption and euery day come nearer the prison doore looking when our blessed Sauiour will vnbinde vs of all the fetters of sinne and Satan and fully erect his kingdome in vs. 2. The wants which concerne others are twofold The former is the want of the good meanes which serue for the furthering of the kingdom of Christ as preaching sacraments and discipline When we shall see a people without knowledge and without good guides and teachers or when we see one stand vp in the congregation not able to teach here is matter for mourning This petition puts vs in minde to bewaile these wants Our Sauiour when he sawe the Iewes as sheepe without a sheepheard he had compassion on them and he wept ouer Ierusalem because they knew not the things which belong to their peace Luk. 9.11 Therfore when preachers want to hold vp the scepter of GOD before the people and to hold out the word which is as it were the arme of God to pull men from the bondage of the deuill to the kingdome of Christ. Then it is time to say Lord let thy kingdome come 3. The third want which we are to bewaile is that there bee so many impediments and hinderances of the kingdome of grace as the deuil and all his angels their instruments the Pope the Turke and all the rest of the professed wicked of the world which by subtile intisements and tyrannie keepe backe and repell the meanes whereby Christ ruleth as a king in his Church When the deuill sees one that was sometime of his kingdome but to cast a looke towards the heauenly Ierusalem he straightway rageth against him and labours quite to ouerthrow him Wherefore in regard of all these impediâ—ents weâ— must pray Thy kingdome come 4. Graces to be desired 1. IN this petition we are taught first that we are to haue a feruent desireâ— and to hunger that god would giue vs his spirit to raigne and rule in our harts and to bow them to all obedience and subiection of his wil and further wheras our hearts haue beene as it were filthie sties and stables of the deuill that he would renue them and make of them fit temples to entertaine his holy spirit Psal. 51.10 Create in me a cleane heart O God and renue a right spirit in me c. Stablish me with thy free
spirit If we shall consider the conuersation of the wicked and the godly and their corrupt hearts togither we shall see little difference but in this that the wicked is delighted and glad to sinne but the godly doe wrestle as for life and death with their temptations and doe resist the deuill and doe desire the grace of Gods spirit and crie to heauen to bee freed from this bondage howesoeuer their hearts are alwaies readie to rebel against God 2. Forasmuch as the kingdome of grace is erected in Gods Church here vpon earth in this petition we are coÌ„manded to pray for the Chruch of God and the parts thereof Psal. 122.6 Praie for the peace of Ierusalem they shall prosper that loue thee Esay 62.7 Ye which are the Lords remembranceâ—s giue him no rest vntill he set vp Hierusalem the praise of the world And that Gods Church may flourish and be in good estate we are to pray for Christian Kings and Princes that God would blesse them and increase the number of them For they are as nursing fathers and nursing mothers to the Church And wee especially are bound to pray for the Queenes most excellent maiestie as also for the French king that they may be blessed and Gods kingdome by them aduanced And againe because ministers are the Lords watchmen in the Church we are here also put in minde to seeke their good and to praie that their hearts may be set for the building of Gods kingdome for the beating downe of the kingdome of sinne and Satan and for the sauing of the soules of his people And the rather because the deuill laboureth night and daie to ouerthrow theÌ„ in this glorious worke and to resist them in their ministerie as appeareth in Zachaâ—ie 3.1 When Ioshua the high priest stood before the Angell of the Lord Satan stood at his right hand namely to resist him Therefore also wee are to praie for them that the Lord would keepe them and furnish them with gifts and with all make them faithfull For where vision faileth the people are left naked saith Salomon 2. Thess. 3. 1. Brethren pray for vs that the word of the Lord may haue a free passage and be glorified Thirdly we must pray for all Christian Schooles of learning Howsoeuer some thinke but basely of them yet they are the ordinarie meanes to maintaine the ministerie and so the Church of God A man that hath diuers orchards wil also haue a seminarie ful of young plants to maintaine it Schooles they are as Seminaries to Gods church without which the Church falles to decay because they serue to make supplie of ministers 3. Thirdly we are to desire that the Lord would hasten the second comming of Christ as the Saints in heauen praie Come Lord Iesus come quicklie and therefore the godly are said to loue the comming of Christ. 2. Tim. 4.8 A penitent sinner so abhors his own corruptions and the irkesome temptations of Satan that in this respect he desires that Christ would hasten his particular comming to him by death for no other cause but that he might make an end of sinning and displeasing of God Thy will be done 1. The Coherence IN the second petition we desired that God would let his kingdome come vz. That he would rule in our hearts If he then must raigne we must be his subiects and therefore here we craue that beeing his subiects wee may obey him and doe his will Mal. 1.6 If I be a father where is my honour If I be a master where is my feare 2. The meaning VVIll Here it signfieth Gods word written in the olde and new Testament For in his word his will is reauealed Of the whole will of God there be three speciall points which are in this place meant 1. To beleeue in Christ Ioh. 6.40 This is the will of him that sent me that euery one which seeth the Sonne and beleeueth in him should haue euerlasting life 2. Sanctification of body soule 1. Thess. 4.3 This is the will of God euen your sanctification c. 3. The bearing of affliction in this life Rom. vers 29. Those which he knew before he did predestinate to be made like to the image of his owne sonne Phil. 3.10 That I might knowe him and the vertue of his resurrection and the fellowship of his afflictions and be made conformable to his death Thy will Not mine for mans owne will is wicked and corrupt yea it is flat enmitie to God Rom. 8. v. 5. Done That is obeyed and accomplished of men Then the effect of the prayer is this O Lord seeing thou art our King giue vs grace to shewe our selues good subiects in obeying thy will 3. The wants to be praied against 1. HEre first we are to bewaile this that our hearts are so prone to rebellioÌ„ and disobedience of Gods commandements Put a match to a heape of gun-powder on a sudden it will be all on a flame and as long as we adde matter to the fire it burnes so by nature we are most readie to sinne so soone as the least occasion is giuen Dauid had experience of this when hee praied Knit my heart to thee O Lord c. Psal. 86. 11. and incline my heart to thy commandements Psal. 119.37 Those which finde not this want in themselues and the like affection to bewaile it are in a miserable and dangerous case euen as a man that hath a great disease vpon him and knowes not of it 2. Againe wee must here bewaile the sinne of the worlde as ignorance schismes hipocrisie pride ambition contempt of Gods word couetousnes oppression want of loue of God and his word c. 2. Peter 2.7 Lot was vexed and his righteous heart was vexed with the vncleane conuersation of the Sodomites from day to day so ought our soules to bee vexed and grieued continually at the wickednesse of our time and we are to send vp our praiers to God for vnbeleeuing vnrepentant sinners that they may be brought to the obedience of Gods will Ezech. 9.4 In a common iudgement vpon Ierusalem They are marked in the forhead that mourne and crie for all the abominations that be done in the middest of it 3. Here also we must humble our selues for our vnquietnesse of mind impatience wheÌ„ god laies any crosse on vs. It is Gods wil that we should suffer affliction and withall humble our selues vnder his mightie hand Our Sauiour praied that the cup might be taken away but with submission to his Fathers will Luk. 22.42 And this Dauid had learned when he said But if he thus say behold I haue no delight in thee behold here I am let him doe to me as seemeth good in his eies 2. Sam. 15.26 4. Graces to be desired 1. THe first thing which we are here to desire is that we may haue grace to denie our selues wils and affections because herein wee are vnlike to God and like the deuill This is the first lesson that our Sauiour doth
mindfull of others For a man that hath wealth is made a steward to distribute his goods to the poore and the good of Gods Church True loue seekes not her owne things the branches of the vine are loden with clusters of grapes not for themselues but for others the candle spends it selfe to giue others light Giue If bread be ours wherefore are we to aske it it may seeme needlesse Answ. Not so for hereby we are taught to waite on God who is the fountaine and the giuer of all blessings Men vsually driuen to any distresse vse euill meanes as robbing deceiuing consulting with wizzards c. 2. Againe here we learne that though a man had all the wealth in the world all is nothing without Gods blessing Question The rich neede not say Giue vs c. for they haue abundance already and what neede they aske that which they haue Answer Let a man be neuer so rich and want nothing that can be desired yet if he want Gods blessing in effect he wants all Wherefore euen Kings and the greatest personages that be are as much bound to vse this petition as the poorest Gods blessing is riches saith Salomon Prou. 10.22 Thou maist eate and not haue enough be clothed and not warme earne wages and put it in a broken bagge Hag. 1. 6. if God doe not blesse thee This blessing of God is called the staffe of bread Esay 3. 1. In bread there bee two things the substance and the vertue thereof proceeding from gods blessing this second that is the power of nourishing is the staffe of bread For take away from an aged man his staffe and he falls and so take away Gods blessing from bread the strength thereof it becomes vnprofitable and ceaseth to nourish Lastly here we see that all labour and toile taken in any kind of calling is nothing and auailes not vnlesse God still giue his blessing Psal. 127.1 3. The wants which are to be bewailed SInnes which we are taught in this petition to bewaile are two especially I. Couetousnesse a vice which is naturally engrafted in euery mans heart it is when a man is not content with his present estate This desire is vnsatiable men that haue enough would still haue more Wherefore he which shall vse this petition must be grieued for this sinne and pray with Dauid Psal. 119. 36. Incline my heart to thy commandements and not to couetousnes And he must sorrowe not so much for the act of this sinne as for the corruption of nature in this behalfe Couetous people will plead that they are free from this vice but marke mens liues and we shall see it is a common disease as Dauid noted Psal. 4.6 where he brings in the people saying who shall shew vs any good This then is a common sinne that we are taught to mourne for 2. The second want is diffidence and distrustfulnes in Gods prouidence touching the things of this life Men also will shift this off and say they would be sorrie to distrust God But if we doe but a little looke into the corruption of our nature we shall see that we are deceiued For beeing in prosperitie wee are not troubled but if once we be pressed with aduersitie then we howle and weepe and as Paul saith 1. Tim. 6.10 Men peirce themselues through with many sorrowes If a man shall loose a part of his goods what then doth he straight hee goes out to the wise man is this to beleeue in God No it is to distrust God and beleeue the deuill 4. Graces to be desired THe grace to be desired is a readines in all estates of life to rest on Gods prouidence whatsoeuer fall out Psal. 37.5 Commit thy way to the Lord trust in him and he shall bring it to passe Prou. 16. 3. Commit or role thy workes vpon the Lord and thy thoughts shall be directed Whereby we are admonished to take paines in our callings to get meate and drinke c. If the Lord blesse not our labour we must be content if he doe we must giue him thankes Now for this cause we are further to pray to God that hee would open our eies and by his spirit teach vs in all his good creatures to see his prouidence and when meanes faile and are contrarie then also to beleeue in the same and to followe Pauls example Phil. 4.12 5. Errours confuted PApists teach that men by workes of grace may merit life eternall and increase of iustification in this life But howe can this be for here we see that euery bit of bread which we eate is the free gift of God without any merit of ours Now if we can not merit a peece of bread what madnes is it to thinke that we can merit life euerlasting 2. They also are deceiued who thinke that any thing comes by meere chance or fortune without Gods prouidence Indeede in respect of men who know not the causes of things many chances there are but so as that they are ordered and come to passe by Gods prouidence Luk. 10.31 By chance there came downe a certaine priest that way Forgiue vs our debts 1. The Coherence THis is the fift petition and the second of those which concerne our selues in the former we craued temporall blessings in this and the next which followeth we craue spirituall blessings Where we may note that seeing there is two petitions which concerne spirituall things and but one for temporall that the care for our soules must be double to the care of our bodies In the world men care for their bodies their hearts are set for wealth and promotion they can be content to heare the word on the Sabbath yet neither then nor in the weeke day doe they lay it vp in their hearts and practise it which argues that they haue little or no care for their soules Question What is the cause that first we craue things for the bodie and in the second place those which concerne the soule Ans. The order of the holy Ghost in these petitions is wonderfull for the Lord considers the dulnes and backwardnes of mens natures and therefore he traines them vp and drawes them on by little euen as a schoolemaster doth his yong schollers propounding vnto them some small elements and principles and so carrying them to higher points For the former petition is a step or degree to these two following The ruler by the healing of the bodie of his child is brought to beleeue in Christ. Ioh. 4.53 He then that will rest on Gods mercie for the pardon of his sinnes must first of all rest on Gods prouidence for this life and he that can not put his affiance in God for the prouision of meate and drinke how shall he trust Gods mercie for the saluation of his soule Here we may see the faith of worldlings they say that God is mercifull and that they beleeue in Christ which can not be true seeing in lesser matters as meate and drinke they
the faithfull haue their whole estate before God reuealed vnto them according to the word the thing it selfe being otherwise secret and hidden 1. Cor. 2,9,10,12 Further the work of this spirit in the godly is twofold the one concernes God himselfe the other the things of God The worke of the spirit of reuelation which respects God himselfe is an acknowledgement of the Father or of Christ. Now to acknowledge God the Father is not onely to know and confesse that he is a father of the faithfull but also to be resolued in conscience that he is a father to me in particular Secondly that Christ is not onely in generall a Sauiour of the elect but that he is in speciall my Sauiour and redeemer The second worke of this spirit is an illumination of the eyes of the minde to see and know the things of God which he hath prepared for them that doe beleeue and they are two The first is life eternall which is described by fiue arguments 1. It is the Ephesian hope that is the thing hoped for in this life 2. It is the hope of the calling of God because in preaching of the Gospell it is offered and men are called to waite for the same 3. An inheritance properly to Christ because he is the naturall sonne of God and by him to all that shall beleeue 4. The excellencie because it is a rich and glorious inheritance 5. Lastly it is made proper to the Saints The second thing is the greatnes of the power of God whereby sinne is mortified the corrupt nature renued and mightily strengthened in temptations This power is set forth by two arguments The first is the subiect or persons in whome this power is made manifest In them that beleeue Because none can feele this but they which apprehend Christ by faith The second is the manner of manifesting this power in them which is according to the working of his mightie power which he shewed in Christ. And that was in three things First in putting all his enemies vnder his feete v. 2. Secondly in raising him from death Thirdly in placing him at his right hand Now therefore Paul praies that this wonderfull power of God which did shew forth it selfe in the head Christ might likewise shew it selfe in the members of Christ. First in treading Satan and sinne vnder their feete Rom. 16.10 Secondly in raising them from sinne as out of a graue to holines of life Thirdly in aduancing them in the time appointed to the kingdome of glorie in heauen Ephes. 3. 14. FOr this cause I bowe my knees vnto the Father of our Lord Iesus Christ. 15. Of whome is named the whole familie in heauen and earth 16. That he would grant you according to the riches of his glorie that yeâ— may be strengthened by his spirit in the inner man 17. That Christ may dwell in your hearts by faith 18. That ye being rooted and grounded in loue may be able to comprehend with all Saints what is the breadth and length and depth and height 19. And know the loue of Christ which passeth knowledge that ye may be filled with all fulnesse of God 20. Vnto him therefore that is able to doâ— exceeding abundantly aboue all that we aske or thinke according to the power that worketh in vs 21. Be praise in the Church by Christ Iesus throughout all generations for euer Amen The Exposition THese wordes containe two parts a prayer and a thankesgiuing In the prayer these points are to be marked First the gesture I bow my knees wherby Paul signifies his humble submission to God in prayer Secondly to whome he praies To the Father who is described by two titles the first the father of our Lord Iesus Christ and that by nature as he is God and as he is man by personall vnion The other title Of whome the whole familie which is in heauen and earth is named In which words is set downe a description of the Church first it is a Familie because it is the companie of Gods elect children vnder the gouernment of one father 1. Tim. 3.15 It is called the house of God Eph. 2.19 They that beleeue are saide to be of the houshold of God secondly the parts of the Catholike Church are noted namely the Saints in heauen departed and Saints liuing on earth thirdly it is said to be named of the father of Christ because as the father of Christ is the father of this familie so also this familie is called by him Gen. 6.2 Dan. 9.80 Thirdly the matter of the prayer stands of foure most worthie points The first is strength to beare the crosse and to resist spirituall temptations v. 16. where the strength is set out by diuers arguments First that it is the meere gift of God that he would graunt you Secondly the cause of strength by his Spirit Thirdly the subiect or place where this strength must be in the inner man that is in the whole man so farre forth as he is renued by grace Eph. 6.14 The second is the dwelling of Christ in their hearts by faith Faith is when a man beeing seriously humbled for his sinnes is further in conscience perswaded and resolued of the pardon of them and of reconciliation to God Now where this perswasion is in deed there followes necessarily Christs dwelling in the heart which stands in two things the first is the ruling and ordering of the thoughts affections and desires of the heart according to his will as a master rules in his house the second is the continuance of his rule For he cannot be said to dwell in a place who rules in it but for a day The third is the knowledge and the acknowledgement of the infinit greatnes of Gods loue in Christ an effect of the former v. 18 19. the words are thus explaned Rooted and grounded Here the loue of God wherewith he loues the elect is as a roote and foundation of all Gods benefits election vocation iustification and glorification Men are rooted and grounded in loue when Gods spirit assures their hearts of Gods loue and doth giue them some inward sense and feeling of it For then they are as it were sensibly put into the roote and laid on the foundation With all Saints Paul desires this benefit not onely to the Ephesians but also to all the faithfull with them What is the length the bredth Here is a speech borrowed from the Geometricians and it signifies the absolute greatnes or infinitnes of Gods loue and that it is like a world which for length breadth height and depth is endlesse Here note the order or receiuing grace First Christ dwells in the heart by faith Secondly then comes a sense and feeling of Gods loue as it were by certaine drops thereof Thirdly after this ariseth a plentifull knowledge and apprehension of Gods loue and as it were the powring out of a sea into a mans heart that for greatnes hath neither bottome nor banke And know the loue of
peruse What one shall then escape and say I can my selfe excuse In iudgement with thy seruant Lord oh enter not at all For iustified in thy sight not one that liueth shall And for thy pitie plentifull O Lord I thee intreat To grant me pardon for my sinne for it is wondrous great O Lord what earthly man doth know the errours of this life Then clense me from my secret sinnes which are in me most rife And keepe me that presumptuous sinnes preuaile not ouer me And then I shall be innocent and great offences flee To thee O Lord my God loe I doe stretch my crauing hands My soule desireth after thee as doth the thirstie lands As handmaids watch their mistris hands some grace for to atchiue So I behold thee Lord my God till thou doe me forgiue Lord turne thee to thy wonted grace my silly soule vptake O saue me not for my deserts but for thy mercie sake My soule why dost thou faint and quaile so sore with paine opprest With thoughts why dost thy selfe assaile so sore within my brest Trust in the Lord thy God alway and thou the time shalt see To giue him thankes with laud and praise for health restorde to thee For why his anger but a space doth last and slacke againe But in his fauour and his grace alway doth life remaine Though gripes of griefe and pangs full sore doe lodge with thee all night The Lord to ioy shall thee restore before the day be light The Lord is kind and mercifull when sinners doe him grieue The slowest to conceiue a wrath and readiest to forgiue And looke what pitie parents deare vnto their children beare Like pitie beares the Lord to such as worship him in feare The Lord that made me knowes my shape my mould and fashion iust How weake and fraile my nature is and how I am but dust O God create in me an heart vnspotted in thy sight And eke within my bowels Lord renue a stable spright With thy free spirit confirme thou me and I will teach therefore Sinners thy waies and wicked shall be turned to thy lore My soule is rauisht with desire and neuer is at rest But seekes to know thy iudgements hie and what may please thee best O would to God it might thee please my waies so to addresse That I might both in heart and voyce thy lawes keepe and confesse In righteousnes I doe intend my time and daies to serue Haue mercie Lord and me defend so that I doe not swerue And with thy sauing health O Lord vouchsafe to visit me That I the great felicitie of thine elect may see And with thy peoples ioy I may a ioyfull minde possesse And may with thine inheritance a glorying heart expresse The Lord the God of Israel be blest for euermore Let all the people say Amen praise ye the Lord therefore FINIS A TREATISE TENDING VNTO A DECLARATION WHETHER A MAN BE IN THE ESTATE OF DAMNATION OR IN THE ESTATE OF GRACE and if he be in the first how he may in time come out of it if in the second how he may discerne it and perseuer in the same to the ende Reuiewed and corrected by the Author The points that are handled be set downe in the page following 2. Pet. 1. vers 10. Giue all diligence to make your calling and election sure for if ye doe these things ye shall neuer fall Printed for I. P. and I. L. 1600. The Contents of the booke How farre a Reprobate may goe in Christian Religion The estate of a true Christian in this life which also sheweth howe farre the elect beeing called goe beyond all reprobates in Christianitie A Dialogue to the same purpose gathered out of the sauorie writings of Master Tindall and Bradford Howe a reprobate may performe all the religion of the Church of Rome The conflicts betweene Satan and a Christian. How the word of God is to be applied aright vnto the conscience Consolations for the troubled consciences of weake Christians A Declaration of certaine spirituall Desertions TO THE RIGHT WORSHIPFVL AND MY CHISTIAN FRIEND MASTER Valentine Knightly Esquire one of her Maiesties Iustices of peace in Northampton shiere SIr I pray you consider with me an especiall point of Gods word carefully to be waied it is this Many professors of Christ in the day of grace perswade themselues that they are in the estate of grace and so the true Church esteemeth of them too yet when the day of grace is past they contrariwise shall finde themselues to be in the estate of daÌ„nation remedilesse A dolefull case yet a most resolute trueth and the reason is plaine Men that liue in the Church are greatly annoyed with a fearefull securite and deadnes of heart by which it comes to passe that they thinke it enough to make a common protestation of the faith not once in all their life times examining themselues whether they be in the estate of grace before the eternall God or not And indeede it is a grace peculiar to the man Elect to trie himselfe whether he be in the estate of grace or not The further opening of the trueth of this point as also the daunger of it I haue enterprised in this treatise which I am willing to bestow on you both for the profession of the faith which you make as also for that Christian friendship you haue shewed to me Accept of it I pray you and vse it for your edification Thus I commend you to God and to the word of his grace that is able to builde you vp further and giue you an inheritance among them which are sanctified From Cambridge this 24. of Nouember 1589. Your Worships to command William Perkins To the Christian Reader GOod Reader it is a thing to be considered that a man may seeme both vnto himselfe and to the Church of God to be a true professour of the Gospel and yet indeede be none All professors that be of this sort are excellently described Luk. 8. vers 13. in thesâ— words And they which are vpon the stony grouÌ„d are they which when they shal heare receiue the word with ioy but hauing no roote beleeue for a time in the time of temptation goe away Where are to be noted three things First their faith in that they are said to beleeue for a season Secondly the fruits of that faith in that they are said to receiue the word preached with ioy Thirdly their vnsoundnesse in that they are compared to stony ground and in the time of temptation goe away Concerning their faith wheras the spirit of God saith that they doe beleeue these things are to be considered First that they haue the knowledge of the word of God Secondly that they both can and doe gâ—ue assent vnto the word of God that it is most true Thirdly
in more speciall manner they giue assent vnto the couenant of grace made in Christ that it is most certaine and sure and they are perswaded in a general and confused manner that God will verifie the same couenant in the members of his Church This is all their faith which indeede proceedeth from the holy Ghost but yet it is not sufficient to make them sound Professors For albeit they doe generally beleeue Gods promises yet herein they deceiue themselues that they neuer applie and appropriate the same promises to their own soules An example of this faith we haue Ioh. 2.24 where it is said that when our Sauiour Christ came to Ierusalem at the feast of Easter manie beleeued in his name and yet hee would not commit himselfe vnto them because he knewe them all and what was in them To come to the second thing those professors which are indued with thus much grace as to beleeue in Christ in a confused maner goe yet further for this their faith though it be not sufficient to saluation yet it sheweth it selfe by certaine fruites which it bringeth forth for as a tree or a branch of a tree that hath no deepe rooting but either is couered with a few moules or els lieth in the water at the season of the yeare bringeth forth leaues and blossomes and some fruite too and that for one or two or moe yeares so one that is an hearer of the word may receiue the word and the worde as seed by this generall faith may bee somewhat rooted in his heart and setled for a season and may bring foorth some fruites in his life peraduenture very faire in his owne and other mens eies yet indeede neither sound nor lasting nor substantiall What these fruites are it may be gathered forth of these wordes where it is said that they receiue the word with ioy when they heare it for here may be gathered First that they doe willingly subiect themselues to the ministerie of the word Secondly that they are as forward as any and as ioyfull in frequenting sermons Thirdly that they reuerence the Ministers whome they so ioyfully heare Lastly they condemne them of impietie which will not be hearers or be negligent hearers of the word Now of these and such like fruâ—ts this may be added though they are not sound yet they are void of that grosse kind of hypocrisie For the mindes of those Professors are in part enlightened and their hearts are indued with such a faith as may bring forth these fruits for a time and therefore herein they â—issemble not that faith which they haue not but rather shew that which they haue Adde hereunto that a man beeing in this estate may deceiue himselfe and the most godly in the world which haue the greatest gifts of discerning how they and their brethren stand before the Lord like as the figtree with greene leaues deceiued our Sauiour Christ as he was man for when in his hunger he came vnto it to haue had some fruit he found none If this be so it may be then required how these vnsound professours differ from true professours I answer in this they differ that they haue not sound hearts to cleaue vnto Christ Iesus for euer Which appeareth in that they are compared to stonie ground Now stonie groundes mingled with some earth are commonly hot and therefore haue as it were some alacritie and hastinesse in them and the corne as soone as it is cast into this ground it sprouteth out very speedily but yet the stones will not suffer the corne to be rooted deepely beneath and therefore when sommer commeth the blade of the corne withereth with rootes and all So it is with these professours they haue in their hearts some good motions of the holy Ghost to that which is good they haue a kind of zeale to Gods word they haue a liking to good things and they are as forwards as any other for a time and they doe beleeue But these good motions and graces are not lasting but like the flame and flashing of straw and stubble neither are they sufficient to saluation With the true professours it is farre otherwise for they haue vpright and honest hearts before the Lord Luk. 8. 15. And they haue faith which worketh by loue Gal. 5.6 And that Christian man which loueth God whatsoeuer shall befall yea though it were a thousand deaths yet his heart can neuer be seuered from the Lord and from his Sauiour Christ as the spouse speaketh vnto Christ of her owne loue Cant. 8.6 Set me as a seale on thy heart as a signet vpon thy arme for loue is as strong as death iealousie is as cruell as the graue the coales thereof are fierie coales and a vehement flame Much water cannot quench loue neither can the flouds drowne it if a man should giue all the substance of his house for loue they would greatly contemne it Wherefore good Reader seeing there is such a similitude and affinitie betweene the temporarie professor of the Gospell and the true professor of the same it is the dutie of euery Christian to trie and examine himselfe whether he be in the faith or not 2. Cor. 13.5 And whereas it is an hard thing for a man to search out his own heart we are to pray vnto God that he would giue vs his spirit to discerne betweene that which is good and euill in vs. Now when a man hath found out the estate of his heart by searching it he is further to obserue and keepe it with all diligence Prou. 4. 23. that when the houre of death or the day of triall shall come he may stand sure and not be deceiued of his hope And for this purpose I haue described the most of these small treatises which follow to minister vnto thee some helpe in this examining and obseruing of thine own heart Read them and accept of them and by the blessing of God they shall not be vnprofitable vnto thee And if they shall any whit helpe thee helpe me also with thy prayer 1595. FINIS CERTAINE PROPOSITIONS DECLARING HOW FARRE A MAN MAY goe in the profession of the Gospel and yet be a wicked man or a Reprobate I. A Reprobate hath in his mind a certain knowledge of God of common equitie among men of the difference of good from bad and this is partly from nature partly from the contemplation of Gods creatures in which the wisdome the power the loue the mercie the maiestie of God is perceiued II. This knowledge is only generall and imperfect much like the ruines of a Princes pallace it is not sufficient to direct him in doing of a good work For example he knoweth that there is a God and that this God must be worshipped come to particulars who God is what a one he is how he must be worshipped Here his knowledge faileth him and he is altogither vncertain what to doe to please God III. By reason of this knowledge the Reprobate doeth
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
saluation but with feare and trembling Phil. 2.12 8 He burneth with zeale of the spirit c. And so the rest of the affections are exercised about the promises of God in Christ and by this meanes is the deepe rooting of the word in the heart Thus it commeth to passe that the Reprobate falleth away from faith in the day of triall and temptation but the Elect cannot be changed XXXIIII Thus it appeareth how farre a reprobate may proceed in religion the consideration of this point I direct vnto two sorts of men Carnall gospellers and Papists Carnall gospellers are such among vs as know the word but obey it not or such as bearing a profession neither know it nor obey it And the best of these come short of reprobates in two points 1. In faith they come short of the deuill most of them The deuill beleeueth and trembleth but they contrariwise liuing in their sinnes beleeue and hope How comes this to passe The deuill knoweth the Gospel and the points of it and withall he beleeueth the terrible threatnings of the law and therefore trembleth Drowsie Protestants beleeue the Gospel as the deuill doth though he conceiues the points of it better then they doe as for the law and the threatnings thereof they doe not beleeue them and that makes them euen when they liue in their sinnes to hope and presume of mercie Therefore the deuill beleeues more of Gods word then they doe Secondly they come short of wicked men in outward obedience The young man not yet conuerted to Christ when he was bidden to keepe the commaundements of the second Table answered that he had kept them from his youth and therefore our Sauiour Christ looked vpon him and loued him although this externall obedience was not sufficient for Christ telleth him that one thing is wanting vnto him And in another place he saith except your righteousnes exceede the righteousnes of the Scribes and Pharisies you cannot enter into the kingdome of heauen Now the carelesse Gospeller is farre from performing this in so much that commonly he makes an open practise of sinne one way or other The causes of their carelesnes are first a perswasion that a man may repent when he will because the Scripture saith At what time soeuer a sinner doth repent him of his sinne from the bottome of his heart God will put all their wickednesse out of his remembrance But indeed late repentance is seldome true repentance and it may be iustly feared least that repentance which men when they are dying frame to themselues die also with them Secondly they flatter themselues imagining that the best man that is hath seuen falles euery day into grosse sinnes whereas the place which they abuse out of the Prouerbs The righteous man falleth seuen times in a day and riseth againe it is rather to be vnderstood of falls into affliction then falls into actuall sinnes Thirdly they deceiue themselues most falsly thinking small sinnes or hidden sinnes to be no sinnes and grossest sinnes in which they liue and lie most dangerously to be but sinnes of infirmitie XXXV By this which hath bin said the professours of Christian religion are admonished of two things First that they vse most painfull diligence in working their saluation in attaining to faith in dying to sinne in liuing to newnesse of life and that their hearts be neuer at rest till such time as they goe beyond all reprobates in the profession of Christ Iesus Seest thou how farre a reprobate may goe presse on to the straight gate with maine and might with all violence lay hold on the kingdome of heauen Slial Herod feare and reuerence Iohn Baptist and heare him gladly and wilt thou neglect the Ministers and the preaching of the word shall Pharao confesse his sinne nay shall Satan beleeue and tremble And wilt not thou bewaile and lament thy sinnes and thy wicked conuersation It behooueth thee to feare and take heed least wicked men and the deuill himselfe rise in iudgement and condemne thee For if thou shalt come short of the duties of a reprobate and doe not goe beyond him in the profession of the Gospel sure it is thou must looke for the reward of a reprobate The second thing is that the professour of the Gospell diligently trie and examine himselfe whether he is in the state of damnation or in the state of grace whether he yet beare the yoke of Satan or is the adopted child of God Thou wilt say this need not thou professest the Gospell and art taken for a Christian yet marke and consider that this often befalleth reprobates to be esteemed Christians and they are often so like them that none but Christ can discerne the sheepe from the goates true Christians from apparant Christians Wherefore it behooueth all men that shew themselues to be Christians to lay aside all pride and all selfeloue and with singlenes of heart to put themselues into the ballance of Gods word and to make iust triall whether in thē repentance faith mortification sanctification c. giue waight answerable to their outward profession which if they doe let them praise God if not let them with all speede vse the meanes that they may be borne anew to the lord and may be inwardly guided by his holy spirit to giue obedience to his will least in the day of Gods trial they start aside from him like a broken bow and fall againe to their first vncleannesse XXXVI To come to the second sort of men and to conclude let the most zealous Papist that is trie himselfe and his whole estate with a single heart as in the presence of Gods maiestie and he shall finde that by his whole religion and profession he doth come short of a reprobate or at the least not goe beyond him in these points before named The Lord open their eyes that they may see it Amen THE ESTATE OF A CHRISTIAN MAN IN this life which also sheweth how farre the Elect may goe beyond the Reprobate in Christianitie and that by many degrees I THe Elect are they whome God of the good pleasure of his will hath decreed in himselfe to choose to eternall life for the praise of the glorie of his grace For this cause the Elect onely are saide to haue their names written in the booke of life II Whome God electeth them he calleth in the time appointed for the same purpose This calling of the Elect is nothing els but a singling and a seuering of them out of this vile world and the customes thereof to be citizens of the kingdome of glorie after this life And the time of their calling is tearmed in Scriptures the day of visitation the day of saluation the time of grace III. This seuering and choosing of the elect out of the worlde is then performed when God by his holy spirit indueth them with true sauing faith a wonderfull gift peculiar to the
elect For the better knowing of it there is to bee considered First what faith is Secondly how God doth worke it in the hearts of the elect Thirdly what degrees there be of faith Fourthly what are the fruits and benefits of faith IIII. Faith is a wonderfull grace of God by which the elect doe apprehend and apply Christ and all his benefits vnto themselues particularly Here first it is to be coÌ„sidered that the very nature of faith staÌ„deth in a certaine power of apprehending and applying Christ. This is declared by Paul whe he saith Ye are buried with him through baptisme by whome ye are also risen againe with him by the faith of the power of God who raised him from the dead Where it appeareth that faith is made a meanes to communicate Christ himselfe his death and buriall and so all other benefits to the beleeuer Againe to beleeue in Christ and to receiue or to lay hold on Christ are put one for another by Saint Iohn which declareth that there is a speciall applying of Christ euen as we see when a man hath any thing giuen him he reacheth out his hand and pulleth it to himselfe and so makes it his owne Moreouer faith is called the putting on of Christ which cannot be vnles Christs righteousnes be specially applyed to the heart as the garment to the backe when it is put on Lastly this may appeare in that faith is called the eating and drinking of Christ for there is no eating of meat that nourisheth but first it must be tasted and chewed in the mouth then it must be coÌ„ueyed into the stomack there digested lastly it must be applyed to the parts of the bodie that are to be nourished And Paul praieth for the Ephâ—sians that Christ may dwell in their hearts by faith which plainely importeth this apprehending and applying of Christ. I adde further that faith is a wonderfull grace of God which may appeare first in that Paul calleth it the faith of Gods power because the power of God is especially seene in the begetting of faith Secondly experience sheweth it to be a wonderfull gift of God when a man neither seeth nor feeleth his sinnes then to say hee beleeueth in Gods mercie it is an easie matter but when a man shall feele his heart pressed downe with the waight of his sinnes and the anger of God for them then to apply Gods free mercie to his own soule it is a most hard matter for then it is the propertie of the cursed nature of man to blaspheme God and to despaire of mercie Iudas who no doubt often preached mercy and redemption by Christ in the securitie of his heart when Gods hand was vpon him and the Lord made him see the vilenesse of his treacherie he could not comfort himselfe in Christ if one would haue giuen him ten thousand worlds but in an hellish horror of conscience hanged himselfe desperately which sheweth what a wonderfull hard thing it is at the same instant when a man is touched for his sinnes then to apply Gods mercie to himselfe Yet a true Christian by the power of faith can doe this as it may appeare in Dauid In the day of my trouble saith he I sought the Lord my sore ran and ceased not in the night my soule refused comfort I did thinke vpon God and was troubled I praied and my spirit was full of anguish and hee addeth the word Sebah a note very likelie of some wonderfull thing Againe he being almost in the gulfes of hell euen then cried to the Lord for helpe Iob saith If God should destroy him yet he would for all that beleeue in him still Vndoubtedly strange is the band of faith knitting Christ his members togither which the anguish of spirit cannot and the strokes of Gods hand doe not vnloose V. This apprehending of Christ is not done by any corporall touching of him but spiritually by assuraÌ„ce which is wheÌ„ the elect are perswaded in their hearts by the holy ghost of the forgiueuesse of their owne sinnes and of gods infinit mercie towards them in Iesus Christ. According to that of Paul Now we haue receiued not the spirit of the world but the spirit which is of God that wee might know the things which are giuen vs of God The things which the spirit of God maketh known to the faithfull particularly are their iustification adoption sanctification eternall life and thus when any are perswaded of these things concerning themselues they doe in their hearts distinctly apply and appropriate Christ and his benefits to themselues VI. The maner that God vseth in the begetting of faith is this First he prepareth the heart that it may be capable of faith Secondly he causeth faith by little and litle to spring and to breed in the heart The preparation of the heart is by humbling an softening of it to the doing of this there are foure things requisite The first of them is the knowledge of the word of God both of the lawe and of the gospel without the which there can be no faith according to that saying of Esaiah By his knowledge shall my righteous seruant iustifie many And that of Iohn This is eternall life that they know thee to be the onely very God and whome thou hast sent Iesus Christ. The onely ordinarie meanes to attaine faith by is the word preached which must be heard remembred practised and continually hid in the heart The least measure of knowledge without which a man cannot haue faith is the knowledge of Elements or the fundamentall doctrines of a Christian religionâ— A fundamentall doctrine is that which beeing obstinately denied all religion and all obtaining of saluation is ouerthrown This knowledge hath a generall faith going with it which is an assent of the heart to the known trueth of Gods word This faith when it is grown vp to some great measure it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the full assurance of vnderstanding and it is to bee seene in the martyrs who maintained Gods trueth against the persecutions of the false Church vnto death VII Although both elect and reprobate may be enlightned to know the word of God yet the elect in this thing goe farre beyond all reprobates for it is specially said of them that God is their schoole-master that he sofeteneth their stony hearts and maketh them pliable that hee draweth them that hee openeth their senses hearts eares vnderstandings that the holy ghost is their annointmeÌ„t and their eie-salue to cleare the eies of their minde to conceiue the mysteries of Gods worde And the difference of illumination in them is threefolde I. First the knowledge which the reprobate hath concerning the kingdoÌ„e of heauen is only a generall and confused knowledge but the knowledge of the elect is pure certaine sure distinct and particular for it is ioyned with a feeling and inward experience of the thing
swallowed vp of ouermuch heauines And further he giueth an other reason which followeth least Sathan should circumuent vs for we are not ignorant of his enterprises And indeede common experience sheweth the same that when any man is most weake then Sathan most of all bestirreth himselfe to worke his confusion The third is that all men which are humbled haue not like measure of sorrowe but some more some lesse Iob felt the hand of God in exceeding great measure when he cried O that my griefe were well weyed and my miseries were laide together in the ballance for it would he now heauier then the sand of the sea therefore my wordes are now swallowed vp for the arrowes of the Almightie are in me and the venome thereof doth drinke vp my spirit and the terrours of God fight against me The same did Ezechias when on his death-bed he said He brake all my bones like a Lyon and like a crane or a swallow so did I chatter I did mourne like a doue c. Contrariwise the theefe vpon the crosse and Lydia in her conuersion neuer felt any such measure of griefe for it is said of her that God opened her heart to be attentiue to that which Paul spake and presently after shee intertained Paul and Silas chearefully in her house which shee could not haue done if shee had beene pressed downe with any great measure of sorrowe neither are any to dislike themselues because they are not so much humbled as they see some others for God in great wisdome giueth to euery one which are to be saued that which is conuenient for their estate And it is often seene in a festered sore that the corruption is let out as well with the pricking of a small pinne as with the wide lance of a raser XII The fourth thing in true humiliation is an holy desperation which is when a man is wholly out of all hope euer to attaine saluation by any strength or goodnesse of his owne speaking and thinking more vily of himselfe then any other can doe and heartily acknowledging himselfe to haue deserued not one onely but euen tenne thousand damnations in hell fire with the deuill and his angels This was in Paul when he said of himselfe that he was the chiefe of all sinners This was in Daniel when in the name of the people of Israel he praied and said O Lord righteousnesse belongeth vnto thee and to vs open shame as appeareth this day c. The same was in the prodigall childe who saide Father I haue sinned against heauen and against thee and I am no more worthie to be called thy sonne Lastly it was in Ezra who saide O my God I am confounded and ashamed to lift vp mine eyes vnto thee my God for our iniquities are increased ouer our head and our trespasse is growne vp vnto the heauen XIII Many are of opinion that this sorrow for sinne is nothing else but a melancholike passion but in trueth the thing is farre otherwise as may appeare in the example of Dauid who by all coniectures was least troubled with melancholie and yet neuer any tasted more deepely of the sorrnw and feeling of Gods anger for sinne then he did as the booke of Psalmes declareth And if any desire to knowe the difference they are to be discerned thus Sorrowe for sinne may be where health reason senses memorie and all are sound but Melancholike passions are where the bodie is vnsound and the reason senses memorie dulled and troubled Secondly sorrow for sinne is not cured by any phisicke but onely by the sprinkling of the blood of Iesus Christ Melancholike passions are remooued by Phisicke diet musicke and such like Thirdly sorrow for sinne riseth of the anger of God that woundeth and pierceth the conscience but Melancholike passions rise only of meere imaginations strōgly conceiued in the braine Lastly these passions are long in breeding and come by litle and little but the sorrow for sinne vsually commeth on a sudden as lightening into a house And yet howesoeuer they are differing it must bee acknowledged that they may both concurre together so that the same man which is troubled with Melancholie may feele also the anger of God for sinne XIIII Thus it appeareth howe God maketh the heart fit to receiue faith in the next place it is to be considered howe the Lord causeth faith to spring and to breede in the humbled heart For the effecting of this so blessed a worke God worketh foure things in the heart First when a man is seriously humbled vnder the burden of his sinne the Lord by his spirit makes him lift vp himselfe to consider and to ponder most diligently the great mercie of God offered vnto him in Christ Iesus After the consideration of gods mercie in Christ he comes in the second place to see feele and from his heart to acknowledge himselfe to stand in neede of Christ and to stand in neede of euery drop of his most precious blood Thirdly the Lord stirreth vp in his heart a vehemēt desire and longing after Christ and his merits this desire is compared to thirst which is not onely the feeling of the drinesse of the stomacke but also a vehement appetite after drinke and Dauid fitly expresseth it when he saith I stretched forth my handes vnto thee my soule desireth after thee as the thirstie land Lastly◠after this desire he beginnes to pray not for any worldly benefit but onely for the forgiuenesse of his sinnes crying with the poore Publican O God be mercifull to me a sinner Nowe this praier it is made not for one day onely but continually from day to day not with the lippes but with greater sighes grones of the heart then that they can be expressed with the tongue Now after these desires and praiers for Gods mercie ariseth in the heart a liuely assurance of the forgiuenesse of sinne For God who cannot lie hath made his promise Knocke it shall be opened and againe Before they call I will answere and while they speake I will heare Therefore when an humbled sinner comes crying and knocking at his mercie gate for the forgiuenesse of sinne either then or shortly after the Lord worketh in his heart a liuely assurance thereof And whereas he thirsted in his heart beeing scorched with the heat of Gods displeasure beating vpon his conscience Christ Iesus giueth him to drinke of the well of the water of life freely and hauing drunken thereof hee shall neuer be more a thirst but shall haue in him a fountaine of water springing vp into euerlasting life XV. For the better vnderstanding of this that God worketh sauing faith in the heart of man after this manner it must be obserued that a sinner is compared to a sick man oft in the Scriptures And therefore the curing of a disease fitly resembleth the curing of sinne A man that
children And where the spirit of Christ dwelleth there must needes be faith for Christ dwelleth in the hearts of the faithful by faith Therfore as Rebecca when she felt the Twins striue in her womb though it pained her yet shee knew both that shee had conceiued and that the children were quick in her so they who haue these motions and holy affections in them before mentioned may assure themselues that the spirit of god dwelleth in them and consequently that they haue faith though a weake faith XIX Examples of this small faith are euident in the Apostles who though they beleeued that Christ was the Sauiour of the world yet they were ignorant of his death and resurrection which are the cheife meanes of saluation After his resurrection they were ignorant of his ascension of his spiritual kingdome for they dreamed of an earthly kingdome and at his death they all fled from him and Peter fearefully denied him They being in this estate are not said to haue no faith but to be of little faith Another example we haue in Dauid who hauing continued a long space in his two great sinnes adulterie and murther was admonished thereof by Nathan the prophet beeing admonished he confessed his sinnes and straightway Nathan declared vnto him frō the Lord the forgiuenes of them Yet afterward Dauid humbleth himselfe as it appeareth in the 51. Psalme and praieth most earnestly for the forgiuenes of those and all other his sinnes euen as though it had not bin true that they were forgiuen as Nathan told him the reason is howsoeuer they were remitted before God yet Dauid at his first repenting of them felt none assurance in his heart of the forgiuenes of them onely he had a perswasion that they might be pardoned And therefore he vehemently desired and praied to the Lord to remit them and to sanctifie him anew This then being the least measure of faith it must be remembred that he who hath not attained to it hath as yet no sauing faith at all XX. The greatest measure of faith is a full perswasion of the mercie of God For it is the strength and ripenes of faith Rom. 4.20.21 Abraham not weake in faith but being strengthened in the faith was fully perswaded that he who had promised was able to doe it This full assurance is when a man can say with Paul I am perswaded that neither life nor death nor Angels nor principalities nor powers nor things present nor things to come 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. And least any should thinke this saying is peculiar to Paul he testifieth of himselfe that for this cause he was receiued to mercie that he might be an example to them which after should beleeue in Christ to life eternall and the whole Church in the Cant◠vseth the same in effect saying Loue is as strong as death iealousie is as cruel as the graue the coales thereof are fierie coales and a vehement flame Much water cannot quench loue neither can the flouds drown it if a man should giue all the substance of his house for loue they would contemne it XXI No Christian attaineth to this full assurance at the first but in some continuance of time after that for a long space he hath kept a good conscience before God and before men and hath had diuers experiences of Gods loue and fauour towards him in Christ. This Paul declareth to the Romanes in afflictions God sheds abroad his loue in their hearts by the holy Ghost which is giuen to them but how by degrees for from afflictions ariseth patience from patience commeth experience from experience hope and hope neuer maketh ashamed or disappointeth him of eternall life This is euident in Dauids practise Doubtles saith he kindnes and mercie shall follow me all the daies of my life and I shall liue a long season in the house of the Lord. Mark this his resolute perswasion and consider how he came vnto it namely by experience of Gods fauour at sundrie times and after sundrie manners For before he set downe this resolution he numbred vp diuerse benefits receiued of the Lord that he fedde him in greene pastures and led him by the refreshing waters of Gods word that he restoreth him and leadeth him in the paths of righteousnes that he strengtheneth him in great daungers euen of death and preserueth him that in despight of his enemies he enriched him with many benefits By meanes of all these mercies of God bestowed on him he came to be perswaded of the continuance of the fauour of God towardes him Againe Dauid saide before King Saul Let no mans heart faile because of Goliah Thy seruant will goe and fight with the Philistine And Saul said to Dauid Thou art not able to goe against this Philistine to fight with him for thou art but a boy and he is a man of warre from his youth Dauid answered that he was able to fight with and to slay the vncircumcised Philistine And the ground of his perswasion was taken from experience for thus he saide Thy seruant kept his fathers sheepe and there came a Lyon and likewise a Beare and tooke a sheepe out of the flocke and I went out after him and smote him and tooke it out of his mouth and when he arose against me I caught him by the beard and smote him and slew him So thy seruant slew both the Lyon and the Beare therefore this vncircumcised Philistine shal be as one of thē seeing he hath rayled on the hoast of the liuing God The like proceeding must be in matters concerning eternall life Little Dauid resembleth euery Christian Goliah and the armie of the Philistines resembleth Sathan and his power He therefore that will be resolued that he shall be able to ouercome the gates of hell and attaine to life euerlasting must long keepe watch and ward ouer his owne heart and he must fight against his owne rebellious flesh and crucifie it yea he must haue experiences of Gods power strengthening him in many temptations before he shall be fully assured of his attaining to the kingdome of heauen XXII Thus much concerning faith it selfe now follow the fruits and benefits of faith By meanes of this speciall faith the Elect are truly ioyned vnto Christ and haue an heauenly communion and fellowship with him and therefore doe in some measure inwardly feele his holy spirit moouing and stirring in them as Rebecca felt the Twins to stirre in her wombe Christ is as the head in the bodie euery beleeuer as a member of the same bodie now as the head giueth sense and motion to the members and the members feele themselues to haue sense and to mooue by meanes of the head so doth Christ Iesus reuiue and quicken euery true beleeuer and
Christs wine seller shall fall into a swowne and not feele any refreshing there Yet the beleeuer is not to be dismayd if he feele not alwaies comfort presently after the Sacrament A sicke man feeles no comfort or nourishment when he eateth meate and yet it preserueth his life So the weake christian though he feele himselfe not nourished at the Sacrament by Christs bodie and blood yet he shall see in time that his soule shall be preserued thereby vnto euerlasting life Furthermore when a christian feeleth no comfort by the Sacrament let him then humble himselfe before the Lord more heartily then euer before confessing his sinnes and praying for increase of grace and then he shall feele the fruit of the Sacrament XLIX The third worke is a relieuing of the poore brethren in Christ proceeding of a brotherly kindnes towards them This is a speciall worke not to be done to all men alike as Saint Paul saith Doe good to all men but especially to them of the houshold of faith Directions for this matter are the faithfull of Hierusalem Who were all in one place and had all things common namely in vse And they sold their possessions and goods and parted them to all men as euery one had neede Also the brethren at Corinth in their extreame pouertie relieued the churches of Macedonia liberally not onely according to their power but also straining theÌ„selues beyond their power Yea this reliefe must goe further euen to the bestowing of a mans life if neede so require as Saint Iohn saith Hereby we haue perceiued loue that he laid downe his life for vs therefore we ought also to lay downe our liues for the brethren L. The fourth worke is true praier and Saint Luke setteth out the faithfull the children of God by this description That they call on the name of the lord As on the contrarie it is said of the wicked That they call not vpon God The true Christian calleth on the Lord in truth For the spirit of adoption which is the spirit of prayer is his Schoolemaster to teach him to doe it In praier he is thus disposed first before he praieth he is stricken with some feare and reuerence in regard of Gods maiestie for he considereth that praier is a familiar talking with God Secondly he is inwardly touched with a liuely feeling of his owne wants but especially he is vexed and grieued at his owne sinne and rebellion and this sense of his miserie is as a spurre to quicken his benummed heart Thirdly he humbleth himselfe before his God and laieth open his heart before the Lord shewing a feruent and longing desire to obtaine those things of which he findeth an extreame want in himselfe as the Prophet Dauid did whose desire was like the yawning of the drie ground and this proceedeth from the spirit of God which stirreth vp groanings in the heart which a man oftentimes for his life cannot expresse Fourthly when he maketh his request he doubteth not but by faith he beleeueth that God will grant his requests which he maketh according to his word The ground of his perswasion is double the first is Christ Iesus by whose merits as he hath obtained remission of sinnes so he looketh to obtaine all things else The other ground is the comfortable promises of God which he hath made that he will heare them who truely call vpon him Fiftly he praieth not for a brunt or two but he continueth in praier And although God seeme not to heare him at the first yet hee patiently waiteth on the Lord and still calleth vpon him LI. The fift worke is to walke in some lawefull calling with painefulnesse and vprightnesse so that in performing all the duties of it a man may keepe a good conscience before God and men Thus Dauid determined to walke in the gouernment of his house and kingdome I will doe wisely saith he in the perfect way till thou commest to me I will walke in the vprightnesse of mine heart in the middest of mine house I will set no wicked thing before mine eies I hate the work of them that fall away it shall not cleaue vnto me This sinceritie of Dauids behauiour in his calling made him bolde to offer himselfe to be tried not onely by men but much more by the Lord God himselfe and to bee punished accordingly Iudge me O Lord saith he for I haue walked in mine innocencie Prooue me O Lord and trie me examine my reines and mine heart So vpright and cleere was he in all his doings LII Thus much of faith and the benefits that come by faith Nowe followeth the spirituall exercise of a Christian in his manifold temptations which are in this life inseparable companions of grace The reason is because the deuil hateth Christ with a deadly hatred and sheweth this hatred in a continual persecution of his members as Saint Iohn saith the dragon was wroth with the woman and went and made warre with the remnant of her seede which kept the commandements of god and haue the testimonie of Iesus Christ. Now therfore as soone as Christ Iesus beginneth to shewe any token of his loue to any man the deuil contrariwise sheweth forth his enmitie and stirs vp his fellow champions the flesh and the world to warre against him for his confusion And furthermore the Lord in great wisdome permits temptations to the last ende of a Christian man life to trie his faith to purge him of sinne to humble him and to make him depend of his Maiestie to quicken and reuiue the graces of his spirit which otherwise would be dead and decay LIII The temptations of a Christian are specially sixe The first is when inwardly in his heart he is drawn away and intised by his owne concupiscence vnto any sinne The Christians exercise in temptation is a fight and battell betwixt the flesh and the spirit And this fighting standeth in foure things First the flesh stirs vp euil thoughts and desires as a burning furnace continually sendeth vp smoake and sparkes of fire and it eggeth a man forward to euil words and deeds according to that of S. Marke For from within euen from the heart of a man proceede euill thouâ—hts adulteries fornications murders thefâ—s couetousnesse wickednesse deceit vnâ—leannes a wicked eye backbiting pride foolishnesse II. The flesh hindereth and choketh the good motions and desires of the heart as Paul saith I see another law in my members rebelling against the lawe of my minde and leading me captiue to the lawe of sinne which is in my members Againe the same flesh mingleth euery good motion and desire with some corruptions so that the godly mislike the best thing they doe Esay saith of his owne and the peoples righteousnesse that it is but a menstruous cloute The praiers of the Saints must be
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
he expressed by bringing forth sweete fruites of righteousnes 7 Then hee feeleth that Christ hath withdrawne his spirit 8 He almost despaires for this 9 Yet by priuate praier seekes for Christ. 10 When that will not helpe he resorts to the ministers of the worde at whose handes he findes no comfort 11 Not recouering his first estate through impatience of the loue of Christ he makes his miserie knowne to strangers to see if they can comfort him he somwhat coÌ„forts himselfe in describing Christs excellencie to theÌ„ 12 They then are rauished with him to seeke Christ and require then to know where to find him 13 Answere is made in the assemblies of the Church 14 After this communication the Christians faith and feeling reuiueth Christ returning to him againe 15 TheÌ„ Christ assureth him in his heart of his loue liking towards him 16 Giuing further assurance to him that he shall growe vp and bee made fruitfull in euery good grace 17 After this the Christian comes in such a high measure to loue Christ that nothing shall be able to seuer him from Christ. LVII The fift temptation is a fall into some great sinne as Noah into drunkennes Dauid into Adulterie and murder Peter into the deniall of Christ. The exercise of a Christian in this temptation is this 1 At the first his heart is vsually dulled and made secure with sinne 2 Yet after a while there by some meanes ariseth in his heart a godly sorrowe which is when he is gâ—ieued for this onely cause that by his sinne hee hath displeased God who hath beene to him so louing and mercifull a father whose fauour he would be content to purchase so he might haue it and obtaine it euen with the damnation of his owne soule 3 Then he beginnes to repent himselfe of his sinnes renuing afresh his former repentance 4 This repentance he sheweth by seuen signes 1 A care to leaue that sinne into which he is fallen As they which crucified our Sauiour Christ wheÌ„ they were pricked in their hearts at Peters sermon they shewed this care in saying Men and brâ—thren what shall we doe to be saued 2. An Apologie which is when a man in the heauines of his heart shal not excuse or defend his sinne but confesse it to the Lord and vtterly condemne himselfe for it acknowledging withall that there is no way to escape the wrath of God but by hauing Gods free pardon in Christ. 3 Indignation which is an inward anger and fretting against his ownselfe because he was so carelesse in looking to his owne waies Peter when he had denied his master he wept and that bitterly which sheweth that with sorrow he had also an anger against himselfe 4 A feare rising not so much from the iudgements of God as from this least he should hereafter fall into the same sinne againe and by so doing more grieuously displease God 5 A desire euer after more carefully to please God 6 Zeale in the seruice of God 7 Reuenge vpon himselfe for his former offences for example if a man sinne in surfetting and drunkennes if he euer repent he will bring vnder his corrupt nature by sparing and moderating himselfe LVIII The sixt temptation is outward afflictions which the godly in this life must suffer If any will goe after Christ he must denie himselfe take vp his owne crosse and follow him And S. Peter saith that iudgement begins at Gods house And Paul that we must enter into the kingdom of heauen through manifold temptations The exercise of a Christian in affliction is this 1 At the first they are very heauie and bitter 2 He suffereth them with great lenitie and patience submitting himselfe vnder the hand of God Yet if they be in great measure they will driue him to impatience 3 If they continue he shall feele according to his owne iudgement the wrath and displeasure of God in his heart 4 His old sinnes will come a fresh into his remembrance and trouble him He is sleepie and in his sleepe he hath visions and dreames and anxietie of spirit 5 In this miserie God supports his faith that it faile not and he then forsake Christ. 6 He feeling thus Gods power to strengthen him hath experience of it in himselfe 7 From experience proceedes hope that the grace of God shall neuer be wanting vnto him in any afflictions to come and as he hopeth so it comes to passe 8 With this hope is ioyned a serious humiliation before the Lord with the fruit of peace and righteousnes If the afflictions be for Christs cause vnto death then he in more speciall maner is filled with the ioy of the holy Ghost and he is then stablished with the greatest measure of the strength of Christ that no torment is able to foile and to bring him from Christ though the Christian should die a thousand times for it According to that of Paul To you it is giuen for Christ not onely to beleeue in him but also to suffer for his sake And this is grounded vpon the promise of God When thou passest through the waters I will be with thee through the flouds that they doe not ouerflow thee when thou walkest through the very fire thou shalt not be burnt neither shall the flame kindle vpon thee LIX Hence ariseth a notable difference betweene the godly and the wicked in the suffering of afflictions A Reprobate the more the Lord laieth his hand on him the more he murmureth rebelleth against God it is contrary with the true Christian none feeleth more the power and rebellion of sinne then he none is more assaulted by Satan then he and oftentimes it commeth to passe that God withdraweth the signes of his fauour from him lets him feele his wrath And this is the greatest temptation of all other when a man shal see the Lord to be his enemie and to his thinking to arme himselfe against him to his destruction As Ezechias did who saith that the Lord did crash his bones like a Lyon Or as Iob saith that the arrowes of the almightie were in him and the venime thereof drunke vp his spirit and the terrours of God did fight against him Yet the true Christian when the world the flesh and the deuill and God himselfe too are against him doth euen then most of all rest in the Lord and by faith cleaue to him Though God should destroy me yet would I trust in him saith Iob. And Dauid saith My God my God why hast thou forsaken me When he saith that God had forsaken him it may seeme to be the complaint of a desperate man not hauing so much as one sparke of faith yet then he saith My God my God which wordes containe a confession proceeding from true faith so that in Dauid it appeareth that the faithfull when they
feele themselues forlorne and vtterly reiected of God according to the sense and iudgement of the flesh yet by faith they can apprehend his hidden mercie and behold it a farre off in the glasse of his promise And so they doe often shew contrarie affections in their praiers as Dauid doth Iacob when he wrastled with the Angel for life and death neuer gaue ouer and when he was foild he would not cease before the Lord had blessed him This his wrastling is a type of the conflicts which the faithfull are to haue with the Lord himselfe who vseth to bring his owne children as it were to the field and he assaileth them with the one hand and with the other he holdeth them vp that so he may prooue and exercise their faith And for this cause the Church is called by the name of Iacob An example may be had in the woman of Canaan First our Sauiour Christ gaue her faith and by that faith shee was mooued to seeke to him but when shee was once come to him he gaue her three repulses First by saying nothing Secondly by denying her Thirdly by calling her dogge Thus Christ in appearance made shew as though he would neuer haue graunted her request But shee at euery repulse was more instant crying more earnestly vnto him and shee plainly opposed her selfe to him would take no deniall for such is the nature of true faith Wherefore the faithfull when they feele themselues ouerwhelmed with sinne turmoiled with cōflicts of Satan when they feele the anger of God offended with them yet they can euen then lift vp their eye lids and giue a glimps at the brasen serpent Iesus Christ and can fling themselues into the armes of Gods mercie and catch hold of the hand of God buffeting them and kisse it LX. By these temptations it comes to passe that a Christian though he can not fall finally from Christ yet he may fall very dangerously from his former estate First the graces of God may be by his default lessened in him else Paul would not haue giuen out these exhortations quench not the spirit Grieue not the holy spirit of God by whome ye are sealed vnto the day of redemption Secōdly the graces of God may be buried in him and couered for a time so that he may be like a man in a traunce who both by his owne sense and by the iudgement of the Physitian is taken for dead This was the estate of Peter who though he confessed that Christ was the Sonne of the liuing Lord yet he denied him and forswore him at the voice of a damsell Thirdly he may fall againe into the same sinne after repentance Indeede this is a daungerous case yet it may befall a true christian Otherwise when as the Israelites Gods people had fallen away from him by their sinnes and idolatries he would not stil haue offered them mercie as he doth by his Prophets And Paul praieth the Corinthians in Christs stead that they would be reconciled to God who neuerthelesse were before reconciled to God Fourthly he may commit a sinne of presumption which is a fearfull sinne beeing done wittingly of knowledge and willingly and with some wilfulnesse Therefore Dauid praied Keepe thy seruant from presumptuous sinnes and to shew himselfe to be in daunger of it he praieth further let them not haue dominion ouer me Lastly he may fall into despaire of Gods mercie for a time and this is a dangerous sinne For he which despaires makes all the promises of God to be false and this sinne of all other is most contrarie to true sauing faith In this estate was Dauid when beeing in trouble he saide this is my death And Paul shewes that the incestuous man might haue fallen into desperation when he saith Comfort him least he be swallowed vp of ouermuch heauines And it must be remembred that the church of Rome erreth in this that she teacheth desperation to be a sinne against the holy Ghost This sinne against the holy ghost is a blasphemie spoken against the knowne truth of Gods word or a deniall of Christ of a wilfull and obstinate malice But desperation may arise through ignorance of a mans owne estate through horrour of conscience for sinne through an often relapse into some sinne through the ouerdeepe consideration of a mans owne vnworthines lastly by abiuration of the truth through compulsion and feare This befell Francis Spira who after his Apostasie despaired Yet they are much ouerseene that write of him as a damned creature For first who can tell whether he despaired finally or no. Secondly in the very midst of his desperation he complained of the hardnes of his heart which made him that he could not pray no doubt then he felt his hardnes of heart and the feeling of corruption in the heart is by some contrarie grace so that we may conueniently thinke that he was not quite bereft of all goodnes though he neuer felt it then nor shewed it to the beholder LXI The cause why a Christian cannot quite fall away from grace is this after that he is sanctified he receiueth from God another speciall grace which may be called Corroboration For he hath in him not onely the sanctifying but also the strengthening power of Christ. Therfore Paul praieth for the Ephesians that they may be strengthened in the inner man for the Colossians that they might be strengthened with the glorious power of Christ. And of himselfe he saith that he is able to doe all things through the power of Christ that strengtheneth him Dauid saith that God renueth them that feare him as the eagle renueth her decaied strength From hence as from a speciall cause ariseth patience and perseuerance vnto the ende for when a man is supported by the power of Christ he may be able to beare many crosses patiently with a contented mind and perseuer in bearing of it how long soeuer the crosse endureth LXII Thus much of the estate of a Christian in this life Now I will adde some reasons in the way of perswasion to all men but especially to worldlings and to loose professours of the Gospel that they would vtterly denie themselues and vse all meanes to become true Christians by being made new creatures in Christ and by leading such a life as may adorne the Gospel of Christ. My first reason is this the man that liueth in this world not beeing a true Christian is farre more vile then the basest creature of all euen the dogge or toade For first he is nothing els but a filthie dunghill of all abomination and vncleannes the stink whereof hath infected heauen earth no perfumes could euer delay it in the nostrils of God but onely the suffering of Christ beeing a sacrifice of a sweet smelling sauour to God We make it very daintie to come neere a lazar man that
Lord to reach vnto thee his mercifull and a helping hand Againe in the Scriptures we finde examples of men conuerted vnto the Lord without any vehement sorrow of their sinns What anguish of conscience had the theefe vpon the crosse for his former life in his present conuersion at the houre of death How was Lydia dismaied and cast downe in respect of her wickednesse like as Dauid was or Iob whose heart God onely is said to haue opened to giue attendance to the preaching of Paul and Silas who also euen presently after was readie to entertaine them and to make them a feast in her house which shee could not haue done if she had beene in the perplexities of Ezechias or Dauid The same may be spoken of the Iayler and of them which heard Peters sermon at Ierusalem who for all that they had murdred our Sauiour Christ yet in their conuersion their hearts were onely for the time pricked So then God in preparing vs which in truth are nothing but fleshly and stinking dunghills of sinne nay very vncleannesse and pollution it selfe I say in preparing vs to be the Temples of his holy Spirit to dwell in and the storehouses to hoord vp his heauenly graces in doth otherwhiles vse a milde and gentle remedie and maketh the Law to looke vpon vs though with no louing and gentle yet with no fearefull countenance and otherwhiles in some he setteth a sharp edge vpon the Law and maketh it to wound the heart very deepe and as a strong corrasiue to torment them and to frette and gnawe vpon their consciences And we see by experience◠that a botch or a byle in a mans bodie is as well eased of the corruption that is in it by the pricking of the point of a small needle as by the launcing of a great raser Wherefore if God by his spirit haue wrought in you sorrow for sinne in any small measure though not in as great measure as you desire you haue no cause to complaine and in that you are grieued with a godly sorrow for your sinnes it is a good token of the grace of God in you Timoth. Surely this is a great comfort you giue me God make me thankefull for it And I pray you more plainly shew me the state of your life till this houre that I and all other may take warning by it Euseb. That which may doe good vnto other men I will neuer conceale though it be to my perpetuall shame As I was conceiued and borne in sinne so my parents brought me vp in ignorance and neuer shewed me my shame and miserie by Gods law liued a long time euen as a man in a dead sleepe or trance and in trueth I liued as though there were neither heauen nor hell neither God nor deuil And the deuill himselfe as I nowe perceiue did often perswade my secure conscience that I was the child of god should be saued as well as the best man in the world and I yeelded to his perswasion and did verily thinke it so that when the preacher for wickednes securitie denoūced Gods iudgements and hel fire I haue said vnto my neighbours that I hoped I should be saued and he should goe to hell and when I was asked whether I could keep all the commandements of the law I said that I could and beeing asked whether I neuer sinned I said I thought that otherwhiles I did but for them which were but fewe I hoped God would haue mercie and haue mee excused and all my neighbours were glad of my company they spoke wel of me and I was taken for an honest man when as indeede before God I was a vile beast the child of wrath inspired with the spirit of the deuil continually Wel after I heard the Law preached I saw and remembred many fearfull iudgements of God vpon men whome I in reason thought were as good men as I then I began to consider mine owne estate and to perceiue my sins and my cursednes and vpon a time aboue all other the curse of the lawe made me inwardly afraide and my flesh then began to tremble and quake then I could not sleepe in the night season I was afraid of euery thing If I were in my house I thought the house would fall on my head if abroad I thought euery crannie of the earth would open it selfe wider and swallowe me I started at euery straw and at the moouing of a flie my meat was loathsome vnto me and I thought I was not worthie of so good a creature of God and that God might iustly turne it to my bane the griefe of my heart for my life past made me shed abundance of teares and vpon that I remembred in Dauids Psalms that his teares were his drinke and that he did wet his bed with teares And nowe the deuill changed both his coate and his note and in fearefull manner cryed in my eares that I was a reprobate his childe that none of Gods children were as I am that this griefe of my soule was the beginning of hell And the greater was my paine because I durst not open my minde vnto any for feare they should haue mocked me and haue made a iest of it Wherefore I was faine to goe to a godly learned preacher I shewed mine estate vnto him after I had cōtinued with him the space of two or three daies I receiued comfort both by the promises of mercie which hee shewed me in the booke of God and by his feruent godly and effectuall praiers and I thanke God euer since I haue had some assurance in spite of the deuil that I doe appertaine to the kingdome of heauen and am nowe a member of Iesus Christ and shall so continue for euer Timoth. How know you that God hath forgiuen your sinne Euseb. Because I am a sinner and he is both able and willing to forgiue me Timoth. I grant that he is able to forgiue you but how knowe you that he◠will◠you know your sinnes are very great Euseb. I graunt but Christs passion is far greater and although my sinnes were as red as scarlet and as purple yet they shall be as white as snowe and as soft as wooll Timoth. Oh but you haue sinned very often Euseb. Tell me not I pray you what I haue done but what I will doe Timoth. What will you doe Euseb. By Gods grace it is my full purpose and my earnest prayer to God is hereafter to take better heed and to amend my former life Timoth. Is that enough thinke you Euseb. What lacketh Timoth. The fauour and mercie of God that may cleane forsake you Euseb. Nay that I will neuer grant for I am certainly perswaded of the fauour and mercie of God euen to the saluation of my soule Timoth. Oh shewe me that that is the thing I earnestly desire to be assured of Gods speciall goodnes euen by your experience Euseb. According as God hath giuen me to feele the same so
wil I shewe it you And first of al the dealing of God towards me is a good argumēt to me In the first commandement God hath commanded me to take him to be my God and in the Lords prayer he teacheth me to call him father he hath created the world generally and euery creature particularly for man and so for me to serue for my commoditie necessitie admonition Also he hath made me for his owne image hauing a reasonable soule bodie shape where hee might haue made me a Toad a Serpent a swine deformed franticke Moreouer he hath wonderfully preserued me in my infancie childhood youth middle age hitherto from manifold dangers and perils all which doe confirme in me a perswasion of Gods fatherly loue and that I should not doubt hereof where I might haue beene borne of Turkes loe it was the will of God that I should be borne of Christian parents and be brought into Gods Church by baptisme which is the Sacrament of adoption and requireth faith as well of the remission of my sinnes as of sanctification and holinesse to be wrought of God in me by his grace and holy spirit where I might haue beene borne in an ignorant time and religion God would that I should be borne in these daies and in this countrie where is more knowledge reuealed then euer was here or in many places els is Where I might haue beene of a corrupt iudgement and intangled with many errours of Papistrie and of the Familie of Loue and of the schisme of Browne by Gods goodnes my iudgement is reformed and he hath lightened mine eies to see and my heart to imbrace his sincere trueth By all which things I doe confirme my faith of this that God alwaies hath bin is and will be for euer my father and at my departing forth of this worlde will giue me the crowne of euerlasting glorie Secondly when as man is euermore doubting of the promises of God be they neuer so certaine God of his infinit mercie to preuent al occasions of doubting promiseth to giue his own spirit as a pledge pawne or earnest pennie vnto his children of their adoption election to saluation Nowe since it pleased God to call me from hypocrisie to be a member of his Church I feele that in my selfe which I neuer felt or heard of before In times past I came to praiers and to the preaching of gods word euen as a Beare commeth to the stake nowe the word of God is meate and drinke to me and praier is no burden vnto me but my ordinarie exercise If I rise in the morning I am not well till I haue praied and giuen thankes to God if I do any thing it commeth into my mind to pray In my praiers I find great ioy and comfort and exceeding fauour of God I neuer thinke I can wel take my rest or doe any thing els except first I aske it at Gods hand in Christ. Lastly when my mind and heart is wholly occupied in worldly matters I am stirred vp and as it were drawn to pray vnto god for the remission of my sins and the assurance of my saluation in praier I haue had those grones which for their greatnes cannot be expressed Now from whence commeth all this From the deuil No. In these actions I haue found him my enemie and a continuall hinderer of them For he by his craft when I haue beene heauie and weake hath assailed to prouoke me to some sinnes whereunto my cursed nature was most giuen and I hauing yeelded to him haue beene so hardened blinded by those sinnes that for a time I haue made light account of the word of God and praier Well then peraduenture this came from mine owne selfe No neither This cursed nature of mine hath beene more pleased and delighted with sinne and with the pleasures of the world then with such exercises from which it draweth me and presseth me downe as lead I cannot think that such a poysoning Cockatrice can lay such good egs or that wilde crab trees such as all men are in Adam can bring foorth sweete fruites according to the will of God except God plucke them forth of Adam and plant them in the garden of his mercie and stocke them and graft the spirit of Christ in them Wherefore these are the workes of Gods spirit and my conscience is thereby certified that God hath giuen me the spirit of adoption and therefore that his fauour and mercie shal continue towards me for euer For the gifts of God are without repentance and whome God once loueth him hee loueth for euer Thirdly there be certaine fruits of Gods children which I find in me by which I am confirmed in Gods fauour S. Iohn in his first Epistle saith that hereby we know that we are translated from death to life because we loue the brethren Truely I feele in my heart a burning loue towards them which are good Christians though I neuer knew them nor saw them and I am very desirous to doe any good for them and if drops of my heart blood would doe them good they should haue them Moreouer I hate all sinne and wickednes with a bitter hatred and I long to see the comming of my Sauiour Christ to iudgement I am grieued and disquieted because I cannot fulfil the law of god as I ought all which I haue learned forth of Gods word to be tokens of Gods children And thus you see what euidence I haue to shewe that I am a true member of the Church militant and in the fauour of God Timoth. Haue you a steadfast faith in Christ as these arguments seeme to prooue without all wauering doubting and distrusting of Gods mercy Euseb. No no. This my faith which I haue in Christ is euen fought against with doubting and euer assailed with desperation not when I sinne only but also in tentations of aduersitie into which God bringeth me to nurture me to shewe me mine owne heart the hypocrisie and false thoughts that there lie hidde my almost no faith at all and as little loue◠euen then happely when I thought my selfe most perfect of all for when temptations come I cannot stand when I haue sinned faith is feeble when wrong is done vnto me I cannot forgiue in sickenesse in losse of goods in all tribulation I am vnpatient when my neighbour needeth my helpe that I must depart with him of mine owne then loue is cold And thus I learne and feele that there is no power to do good but of god only And in al such tēptations my faith perisheth not vtterly neither my loue and consent to the law of God but they be weake sick wounded and not cleane dead As I dealt with my parents being a childe so nowe deale I towards God my louing father When I was a childe my father and mother taught me nurture and wisdome I loued my father and all his commandements and perceiued the goodnes he shewed me that my father loued me
and all his precepts are vnto my wealth and profit and that my father commandeth nothing for any need he hath thereof but seeketh my profit onely and therefore I haue a good faith vnto all my fathers promises and loue all his commandements and doe them with good will and with good will goe euery daie to the schoole And by the waie happely I sawe a company plaie and with the sight was taken and rauished of my memorie and forgot my selfe and stood and beheld and fell to plaie also forgetting father and mother and all their kindnesse all their Lawes and mine owne profit also Howbeit the knowledge of my fathers kindnes the faith of his promises and the loue that I had againe vnto my father and the obedient minde were not vtterly quenched but laie hidde as all things doe when a man sleepeth or lyeth in a trance And as soone as I had played out all my lusts or else by some had beene warned in the meane season I came againe to my olde profession Notwithstanding many tentations went ouer my heart and the law as a right hangman tormented my conscience and went nie to perswade me that my father would thrust me away and hang me if he catched me so that I was like a great while to run away rather then to returne to my father againe Feare and dread of rebuke and of losse of my fathers loue and of punishment wrastled with the trust which I had in my fathers goodnes as it were gaue my faith a fall But I rose againe as soone as the rage of the first brunt was past and my mind was more quiet And the goodnesse of my father and his olde kindnesse came vnto my remembrance either by mine owne courage or by the comfort of another And I beleeued that my father would not put me away or destroy me and he hoped that I would doe no more so And vpon that I gote me home againe dismayed but not altogether faithlesse the old kindnes would not let me despaire howbeit all the world could not set mine heart at rest vntill the paine had beene past and vntill I had heard the voice of my father that all is forgotten Timoth. Seeing that you haue thus plainely and truely shewed the weaknes of yours and consequently of all mens faith shewe me I pray you how by the weaknes of faith a Christian is not rather discomforted then comforted and assured of his saluation Euseb. God doth not so much regard the quantity of his graces as the truth of them hee approueth a little faith if it bee a true faith yea if faith in vs were no more but a grame of mustard seede which is the least of all other seedes it should be effectuall and God would haue respect vnto it The poore diseased begger with a lame hande hauing the palsie also is able neuerthelesse to reach out the same and receiue an almes of a King and so in like manner a weake and languishing faith is sufficiently able to reach out it selfe and to apprehend the infinite mercies of our heauenly king offered vnto vs in Christ. Faith in the 3. of Iohn is cōpared vnto the eie of the Israelite which although it were of dimme sight or looked a squint yet if it could neuer so little behold the brasen serpent it was sufficient to cure the stings of the fierie serpents and to saue life Timoth. Seeing that you satisfie me in euery point so fully shew me I pray you whether a man may be wicked and haue faith and whether faith entring expelleth wickednesse For I haue heard some say that a man might beleeue the word of God and yet be neuer the better in his life or holier then before he was Euseb. Many there are which when they heare or read of faith at once they consent thereunto and haue a certaine imagination and opinion of faith as when a man telleth a storie or a thing done in a strange land that pertaineth not to them at all which yet they beleeue and tell vs a true thing and this imagination or opinion they call faith Therfore as soone as they haue this imagination or opinion in their hearts they say verely this doctrine seemeth true I beleeue it is euen so then they think that the right faith is there but afterward when they feele in themselues no manner of working of the Spirit neither the terrible sentence of the Law and the horrible captiuitie vnder Sathan neither can perceiue any alteration in themselues and that any good workes followe but finde they are altogether as before and abide in their olde estate then thinke they that faith is not sufficient but that workes must be ioyned with faith to iustification but true faith is onely the gift of god is mightie in operation euer working beeing full of vertue it renueth man and begetteth him a fresh altereth him chaungeth him and turneth him altogether into a newe creature and conuersation so that a man shall feele his heart cleane chaunged and farre otherwise disposed then before and hath power to loue that which before he could not but hate delighteth in that which before he abhorred and hateth that which before he could not but loue And it setteth the soule at libertie and maketh her free to follow the will of God and is to the soule as health to the bodie After that a man is pined with long sicknes the legges can not beare him he cannot lift vp his hands to help him his tast is corrupt sugar is bitter in his mouth his stomack lōgeth after slubbersauce swash at which a whole stomacke is ready to cast his gorge when health commeth she changeth and altereth him cleane giueth him strength in all his members lust and will to do of his own accord that which before he could not do neither could suffer that any man should exhort him to doe and hath now lust in wholsom things and his members are free and at libertie haue power to do all things of his owne accord which belong to a sound and whole man to do And faith worketh in the same maner as a tree brings forth fruit of his own accord and as a man need not bid a tree bring forth fruit so is there no law put to him that beleeueth and is iustified through faith to force him to obedience neither is it needefull For the Law is written and grauen in his heart his pleasure is daily therein as without commandement euen of his own nature he eateth drinketh seeth heareth talketh goeth euen so of his own nature without any compulsion of the law he bringeth forth good works and as a whole man whē he is a thirst tarieth but for drinke when he hungreth abideth but for meat then drinketh and eateth naturally euen so is the faithfull euer a thirst and an hungred after the will of God and tarieth but for an occasion whensoeuer an occasion is giuen he worketh naturally the will
of God For this blessing is giuen them that trust in Christs bloode that they thirst and hunger to doe Gods wil. He that hath not this faith is but an vnprofitable babler of faith and works and neither wotteth what he bableth nor whereunto his words tende For he feeleth not the power of faith nor the working of the spirit in his heart but interpreteth the Scriptures which speak of faith and works after his owne blind reason and foolish fantasies not hauing any experience in himselfe Timoth. Euery member of Christs congregation is a sinner and sinneth daily some more and some lesse for it is written 1. Ioh. 1. If we say we haue no sinne we deceiue our selues and the truth is not in vs. And Paul Rom. 7. That good which I would that doe I not but that euill which I would not that doe 1. So it is not I that doe it saith he but sinne that dwelleth in me So the Christian man is both a sinner and no sinner which how it can be shew it me by your experience Euseb. I beeing one man in substance and two men in qualitie flesh and spirit which in me so fight perpetually the one against the other that I must goe either backward or forward and cannot stand long in one estate If the spirit ouercome in tentations then is she stronger and the flesh weaker But if the flesh get a custom then is the spirit none otherwise oppressed of the flesh then as though she had a mountaine on hiâ— backe and as we sometime in our dreames thinke we beare heauier then a milstone on our breasts or when we dreame now and then that we would runne away for feare of some thing our legges seeme heauier then lead euen so is the spirit oppressed and ouerladen of the flesh through custome that shee struggleth and striueth to get vp and to breake loose in vaine vntill the God of mercie which heareth my groane through Iesus Christ come and loose her with his power and put something on the backe of the flesh to keepe her downe to minish her strength and to mortifie her So then no sinner I am if you regard the Spirit the profession of my heart towarde the Lawe of God my repentance and sorrow that I haue both because I haue sinned and am yet full of sinne and looke vnto the promises of mercie in our Sauiour Christ and vnto my faith A sinner am I if you looke to the frailtie of my flesh which is a remnant of the old Adam and as it were the stocke of the olde oliue tree euer and anon when occasion is giuen shooting forth his braunches leaues budde blossome and fruit also which also is as the weaknesse of one which is newly recouered of a great disease by the reason whereof all my deedes are imperfect and when occasions be great I fall into horrible deedes and the fruit of the sin which remaineth in my members breaketh out Notwithstanding the Spirit leaueth me not but rebuketh me and bringeth me home againe vnto my profession so that I neuer cast off the yoke of God from off my necke neither yeelde vp my selfe vnto sinne to serue it but fight a fresh and beginne a newe battaile And I had rather you should vnderstand this forth of the Scriptures by the example of Ionas and the Apostles Ionas was the friend of God and a choseâ— seruant of God to testifie his will vnto the world He was sent from the land of Israel where he was a Prophet to goe amongst an heathen people and the greatest citie of the world then called Niniue to preach that within fourtie daies they should be destroied for their sinnes which message the free will of Ionas had as much power to doe as the weakest hearted woman in the world had power if she were commanded to leape into a tubbe of liuing snakes and adders as happily if God had commanded Sara to sacrifice her sonne Isaac as he did Abraham shee would haue disputed with God ere shee had done it aâ— though shee were strong enough Well Ionas hartened by his owne imagination and reasoning after this manner I am here a Prophet vnto Gods people the Israelites which though they haue Gods word testified vnto them daily yet despise and worship God vnder the likenesse of calues and after all manner of fashions saue after his owne word and therefore are of all nations the worst and most worthie of punishment And yet God for loue of a fewe that are among them and for his names sake spareth and defendeth them how then shall God take so cruell vengeance on so great a multitude of them to whome his name was neuer preached and therefore are not the tenth part so euill as these If I therefore shall goe preach I shall lie and shame my selfe and God too and make them the more to despise God Vpon this imagination he fled from the presence of God and from the countrey where God is worshipped When Ionas entred into the ship he laid him downe to sleepe for his conscience was tossed betweene the commandement of God which sent him to Niniue and his fleshly wisdome which disswaded and counselled him to the contrarie and at last preuailed against the commandement and caried him another way as a shippe caught betweene two streames as the Poets faine the mother of Meleager to be betweene diuers affections while to auenge her brothers death she sought to slay her owne sonne whereupon for very paine and tediousnes he lay down to sleepe to put the commandement out of mind which did so gnaw and fret his conscience as also the nature of all the wicked is when they haue sinned in earnest to seeke all meanes with ryot reuell and pastime to driue the remembrance of sinne forth of their hearts as Adam did to couer his wickednes with aprons of figleaues But God awoke him out of his dreame and set his sinnes before his face for when the lot had caught Ionas then be sure that his sinne came to remembrance againe and that his conscience raged no lesse then the waters of the sea And then he thought he onely was a sinner and thought also that as verily as he had fled from God as verily God had cast him away for the sight of the rod maketh the naturall child not onely to see and acknowledge his fault but also to forget al his fathers old mercy and goodnes And then he confessed his sinne openly and of very desperation to haue liued any longer he had cast himselfe into the sea betimes except they would be lost also for all this God prouided a fish to swallow Ionas When Ionas had beene in the fishes bellie a space the rage of his conscience was somewhat quieted and he came to himselfe againe and had receiued a little hope and the qualmes and pangs of desperation which went ouer his heart were halfe ouercome then he praied to God and gaue thanks vnto him When Ionas was cast
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
man but as Christ himselfe with a pure heart according as Paul teacheth me putting my trust in God of him seeke my reward Moreouer there is not a good deede done but mine heart reioyceth therein yea when I heare that the word of God is preached by you and see the people turne vnto God I consent to this deede my heart breaketh out in me yea it springeth and leapeth in my breast that God is honoured and in my heart I do the same that you doe with the like delectation and feruency of spirit Now he that receiueth a Prophet in the name of a prophet receiueth a prophets reward that is hee that consenteth to the deede of a prophet and maintaineth it the same hath the spirit and earnest of euerlasting life which the prophet hath and is elect as the prophet is Now if we compare worke to worke there is a difference betwixt washing of dishes and preaching the word of God but as touching to please God none at all For neither that nor this pleaseth God but as farre forth as God hath chosen a man and hath put his spirit in him and purified his heart by faith and trust in Christ. As the scriptures call him carnall which is not renued by the spirit and borne againe in Christs flesh all his works like euen the very motions of his heart mind as his learning doctrine and contemplation of hie things his preaching teaching and studie in the scripture building of Churches founding of Colledges giuing of almes and whatsoeuer he doeth though they seeme spiritual after the law of God neuer so much So contrariwise hee is spirituall which is renued in Christ and all his workes which spring from faith seeme they neuer so grosse as the washing of the disciples feete done by our Sauiour Christ Peters fishing after the resurrection yea deedes of matrimony are pure spirituall if they proceede of faith and whatsoeuer is done within the lawes of god though it be wrought by the body as the wiping of shoes and such like howsoeuer grosse they appeare outwardly yet are sanctified Timoth. What bee the speciall things in which you leade your conuersation Euseb. One thing is the reading of the scripture Timoth. It is dangerous to read the scriptures you that haue no learning may easily fall into errors and heresies Euseb. As he which knoweth his letters perfectly and can spell cannot but read if he be diligent and as he which hath cleere eies without impediment or let and walketh thereto in the light and open day cannot but see if hee attend and take heede euen so I hauing the profession of my Baptisme onely written in my heart and feeling it sealed vp in my conscience by the holy Ghost cannot but vnderstand the scripture because I exercise my selfe therein and compare one place with another and marke the manner of speech and aske here and there the meaning of a sentence of them that bee better exercised then I for I feele in my heart and haue a sensible experience of that inwardly which the spirit of God hath deliuered in the scriptures So that I find mine inward experience as a commentarie vnto me Timoth. We are all baptized belike then we shall all vnderstand the Scripture Euseb. But alas very fewe there be that are taught and feele their ingrafting into Christ their iustification their inward dying vnto sinne and liuing vnto righteousnesse which is the meaning of their Baptisme And therefore we remaine all blind generally as well the great Rabbins which brag of their learning as the poore vnlearned lay man And the scripture is become so darke vnto them that they grope for the doore and can finde no way in and it is become a maze vnto them in which they wander as a mist or as as wee say led by Robbin goodfellow And their darknes cānot comprehend the light of the Scriptures but they read them as men doe tales of Robbin hood as riddles or as olde Priests read their Ladies Mattins which they vnderstoode not And vntill a man be taught his Baptisme that his heart feele the sweetnes of it the scriptures are shut vp from him and so darke that hee could not vnderstand it though Peter Paul or Christ himselfe did expound it vnto him no more then a man starke blind can see though thou set a candle before him or shew him the sunne or point with thy finger vnto that thou wouldst haue him looke vpon As for heresie there is no danger if a man come to the scripture with a meeke spirit seeking there to fashion himselfe like vnto Christ according to the profession and vowe of his baptisme but contrariwise he shall there find the mightie power of God to alter and change him in the inner mā by little and little till in processe he be ful shapen after the image of our Sauiour in knowledge and loue of all trueth and power to worke thereafter Heresies spring not of Scripture no more then darkenesse of the Sunne but are darke cloudes which spring out of the blinde hearts of hypocrites giuen to pride and singularitie and doe couer the face of the Scripture and blind their eies that they cannot behold the bright beames of the scripture Timoth. By this I also can gather that the Papists which cannot reade the Scriptures except they fall into errors haue not the spirit of Christ working in them and teaching them but the lying spirit of Antichrist the deuill that if God would giue them any true feeling and open their eies they would quite change their mindes But what other exercises haue you Euseb. Praier and thanksgiuing to God For God hath promised very boūtifully vnto them which praie in trueth and it is one of the greatest comforts I haue at all times Againe God which commanded me not to steale commandeth me also to praie and his will is that one commandement should bee as well kept as another and therefore I am perswaded that condemnation will befall a man as well for the one as for the other And that prayer ought to bee continually euen in euery busines a man doth me thinketh it most agreeable to Gods will For if I should come into my neighbours house and take his goods and vse them not borrowing them or asking any leaue they would lay handes on me and make me a theefe The worlde and all the things in the world are the Lords not mine so then if I shall daily vse them neuer seeking to the Lord by praier for the vse of them before God I am an vsurper nay a ranke theefe therefore I desire of God hartely that I may vse all his good creatures with feare and reuerence and that I may sanctifie his name in them which Paul sheweth me to be done by the word of God and praier the word shewing me the lawefull vse of his creatures praier obtaining at Gods hands that I may vse them aright If this practise were vsed of men
law Sathan Be it so for all this thou art farre enough from the kingdome of heauen into which no vncleane thing shall euer enter then although that Christ hath suffered death and fulfilled the law for thee yet thou art in part vncleane thy cursed nature and the seedes of sinne are yet remaining in thee Christian. Christ in the virgins wombe was perfectly sanctified by the holy Ghost and this perfect holines of his humane nature is imputed to me euen as Iaacob put on Esaus garments to get his fathers blessing so I haue put on the righteousnes of Christ as a long white robe couering my sinnes and making me appeare perfectly righteous euen before Gods iudgement seate Sathan Indeede God hath made promise vnto mankinde of all these mercies and benefites in Christ but the condition of this promise is faith which thou wantest and therefore canst not make any account that Christs sufferings Christs fulfilling the law Christs perfect holinesse can doe thee any good Christian. I haue true sauing faith The conflicts of Sathan with the strong Christian. Sathan THou saiest that thou hast true faith but I shall sift thee and disprooue thee Christian. The gates of hell shall neuer preuaile against my faith doe what thou canst Sathan Tell me then doest thou thinke that all the world shall be saued Christian. No. Sathan What shall some be saued and some condemned Christian. So saith the word of God Sathan Thou then art perswaded that God is true euen in his merciful promises and that he will saue some men as Peter and Paul and Dauid c. and this is the onely beleefe by which thou wilt be saued Christian. Nay this I beleeue and more too that I particularly am in the number of those men which shall be saued by the merit of Christs death and passion and this is the beleefe that saueth me Sathan It may be thou art perswaded that God is able to saue thee but that God will saue thee that is that he hath determined to aduance this thy bodie and this thy soule into his kingdome and that he is most willing to performe it in his good time herein thou wauerest and doubtest Christian. Nay Sathan I in mine owne heart am fully perswaded that I shall be saued and that Christ is specially my redeemer and O Lord for Christs sake helpe thou my doubting and vnbeleefe Sathan This thy full perswasion is onely a phantasie and a strong imagination of thine owne head it goeth not with thee as thou thinkest Christian. It is no imagination but truth which I speake For me thinkes I am as certen of my saluation as though my name were registred in the Scriptures as Dauids and Pauls are to be an elect vessell of God and this is the testimonie of the holy spirit of Iesus Christ assuring me inwardly of my adoption and making me with boldnes and confidence in Christ to pray vnto god the Father Sathan Still thou dreamest and imaginest thou louest and likest thy selfe and therefore thou thinkest the best of thy selfe Christian. Yea but God of his goodnesse hath brought forth such tokens of faith in me that I cannot be deceiued I. I am displeased with my selfe for my manifold sinnes in which somtime I haue delighted and bathed my selfe Rom. 7.15.24 II. I purpose neuer to commit them againe if God giue me strength as I trust he will III. I haue a very great desire to be doing those things which God commandeth IV. Those that be the children of God if I doe but heare of them I loue them with my heart and wish vnto them as to my selfe 1. Ioh. 3.14 V. My heart leapeth for gladnesse when I heare of the preaching of the word VI. I long to see the comming of Christ Iesus that an end may be made of sinning and of displeasing God Apoc. 22.70 VII I feele in my heart the fruits of the spirit ioy loue peace gentlenes meeknes patience temperance the works of the flesh I abhorre them fornication adulterie vncleannes wantonnes idolatry strife enuie anger drunkennes bibbing and quaffing and all such like Gal. 5. 19,20,22 All these cannot proceede from thee Sathan or from my flesh but onely from faith which is wrought in me by Gods holy spirit Sathan If this were so God would neuer suffer thee to sinne as thou doest Christian. I shall sinne as long as I liue in this world I am sure of it because I am taught to aske remission of my sinnes continually But the manner of my sinning now is otherwaies then it hath beene in times past I haue sinned heretofore with full purpose and consent of will but now doubtles I doe not Before I commit any sinne I doe not goe to the practising of it with deliberation as the carnall man doth who taketh care to fulfill the lusts of the flesh but if I doe it it is flat beside my minde and purpose in the doing of any sinne I would not doe it my heart is against it and I hate it and yet by the tyrannie of my flesh being ouercome I doe it afterward when it is committed I am grieued and displeased at my selfe and doe earnestly with teares aske at Gods hand forgiuenes of the same sinne Sathan Indeede this is very true in the children of God but thou art solde vnder sinne and with great pleasure doest commit sinne and louest it with thy whole heart otherwise thou wouldest not fall to sinne againe after repentance and commit euen one and the same sinne so often as thou doest Thou hypocrite this thy behauiour turneth all the fauour of God from thee Christian. Indeed it is dangerous to fall againe into the same sinne after repentance yet it is the order of the Prophets to call men to repentance which haue fallen from the feare of God and from the repentance which they professed and God in thus calling them putteth them in hope of obtaining mercie And the law had sacrifices offered euery day for the sinnes of all the people and for particular men both for their ignorances and their voluntary sins which signifieth that God is readie to forgiue the sinnes of his childrē though they sinne often Abraham twise lied and swore that Sara was not his wife Ioseph sware twise by the life of Pharao Dauid committed adulterie often because he tooke vnto him Bathsheba Vriahs wife and also kept sixe wiues and ten concubines Gods will is that men forgiue till seuentie seuen times and therefore he will haue much more mercie And for my part so oft as I shal fall into the same sinne so oft I shall haue Christ my aduocate and intercessour to the Father for me who will not damne me for the infirmitie which he findeth in me I will abstaine from externall iniquitie and I will not make my members seruants vnto sinne and so long I trust my imperfections shall haue no power to damne me for Christs perfection is reputed to be mine by
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
beeing made they are no more one but twaine and the one hath nothing to doe with the other In this case though the flesh beget sin perish therefore yet the Christian man shal not incurre damnation for it To come more neere the matter you say the flesh begets in you wauerings doubtings and distrustings what then it tâ—oubleth you but feare not remember your estate you are diuourced from the flesh and you are new married vnto Christ if these sins be laid at your doore account them not as your children but renounce them as Bastards say with Paul I doubt indeede but I hate my doubtings and I am no cause of these but the flesh in me which shall perish when I shall be saued by Christ. Christian. This which you haue said doeth in part content mee one thing more I pray you shew me concerning this point namely how I may be able to ouercome these doubtings Minist For the suppressing of doubtings you are to vse three meditations The first that it is gods commandemeÌ„t that you should beleeue in Christ So S. Iohn saith This is his commandement that wee beleeue in the name of his Son Iesus Christ. Thou shalt not steale is Gods commandement and you are loath to breake it least you should displease God pull his curse vpon your head This also is Gods commandement thou shall beleeue in Christ and therefore you must take head of the breach of it least by doubting and wauering you bring the curse vpon you Secondly you must consider that the promises of saluation in Christ are gâ—neral or at the least indefinite excluding no particular man as in one for all may appeare God so loued the world that he gaue his only begoten sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life Now then so often as you shall doubt of Gods mercie you exclude your own selfe from the promise of God wheras he excludeth you not And as when a prince giues a pardon to all theeues euery one can apply the same vnto himselfe though his name be not set downe in the pardon So the King of kings hath giuen a general pardon for free remission of sinnes to them that will receiue it Beleeue therefore that God is true in his promise doubt not of your owne saluation chalenge the pardon to your selfe Indeede your name is not set down or written in the promise of grace yet let not any illusion of Sathan or the consideration of your owne vnworthines exclude you from this free mercy of God which he also hath offred to you particularly first in Baptisme then after in the Lords supper and therfore you are not to wauer in the applying of it to your selfe Thirdly you are to consider that by doubting and despairing you offend God as much almost as by any other sin You do not aboue hope beleeue vnder hope 〈◊〉 you should do Secondly you rob God of his glorie in that you make his infinit mercy to be lesse then your sinns Thirdly you make him a lier who hath made such a promise vnto you And to these three meditations adde this practise When your heart is toyled with vnbeleefe and doubtings then in all hast draw your selfe into some secret place humble your selfe before God poure out your heart before him desire him of his endlesse mercie to worke faith and to suppresse your vnbeleefe and you shall see that the Lord ouer all is rich vnto all that call vpon his name Christian. The Lord reward you for your kindnes I will hereafter doe my endeuour to practise this your counsel Now I wil make bold to shew another that makes me to feare least I haue no faith And it is because I doe not feele the assurance of the forgiuenes of my sinnes Minister Faith standeth not in the feeling of Gods mercy but in the apprehending of it which apprehending may be when there is no feeling for faith is of inuisible things and when a man once commeth to enioy the thing beleeued then he ceaseth to beleeue And this appeareth in Iobs example when he saith Lo though he sley me yet will I trust in him and I will reprooue my waies in his sight he shall be my saluation also for the hypocrite shall not come before him he declareth his faith yet when he saith presently afterward Wherefore hidest thou thy face and takest me for thine enemie he declareth the want of that feeling which you speake of Christian. Yet euery true beleeuer feeles the assurance of faith otherwise Paul would not haue said Prooue your selues whether you are in the faith or not Minister Indeede sometimes he doth but at some other times he doth not as namely at that same time when God first calleth him and in the time of temptation Christian. What a case am I in then I neuer felt this assurance onely this I â—eele that I am a most rebellious wretch abounding euen with a whole sea of iniquities me thinks I am more vgly in the sight of God then any toad can be in my sight O then what shal I doe let me heare some word of comfort from thy mouth thou man of God Minister Tel me one thing plainly you say you feele no assurance of Gods mercie Christian. No indeede Minister But doe you desire with all your heart to feele it Christian. I doe indeede Minister Then doubt not you shall feele it Christian. O blessed be the Lord if this be true Minister Why it is most true For the man that would haue any grace of God tending to saluation if he doe truly desire it he shall haue it for so Christ hath promised I will giue to him that is a thirst of the well of the water of life freely Whereby I gather that if any want the water of life hauing an appetite after it he shall haue enough of it and therefore feare you not only vse the meanes which God hath appointed to attaine faith by as earnest praier reuerent hearing of Gods word receiuing of the Sacraments and then you shal see this thing verified in your selfe Christian. All this which you say I finde in my selfe by the mercie of God my heart longeth after that grace of God which I want I know I doe hunger after the kingdome of heauen and the righteousnesse thereof and further though I want the feeling of Gods mercie yet I can pray for it from the very roote of my heart Minister Be carefull to giue honour to God for that you haue receiued alreadie For these things are the motionâ— of the spirit of God dwelling in you And I am perswaded of this same thing that God which hath begun this good work in you will perfect the same vnto the daie of Iesus Christ. Christian. The third thing that troubles me is this I haue long prayed for many graces of God yet I haue not receiued them whereby it comes oft to my mind that God loues me
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
very God and that eternall life Ch. How may we keepe our selues in God and neuer commit the sinne to death Ioh. Little children keepe your selues from Images whether they be of false gods or of the true God PSALME XV. Iehoua Dauid O Iehoua who shall dwell as Pilgrimes dwell in tents in thy tabernacle the Church militant who shall rest in thy holy Mountaine the kingdome of heauen Ieho He that walketh perfectly that is he which leadeth the course of his life vprightly Dau. Who is the vpright man Ieho He that worketh righteousnes according to the commandements of the second table and speaketh the trueth in his heart as he thinketh his heart and tongue agreeing Dau. By what notes may this vpright man be knowe and who is he Ieho I. He that slandereth not with his tōgue II. nor doth hurt to his neighbour III. nor receiueth a false report against his neighbour IV. In whose eies a vile person an vngodly and vnrighteous man is contemned but he honoureth them that feare God V. He that hauing sworne to his owne hinderance changeth not VI. He that giueth not his money to vsurie VII neither taketh reward of the innocent Dau. Are these notes vnfallible Ieho He that doth these things shall neuer be mooued shall abide in Gods fauour for euer A BRIEFE DISCOVRSE TAKEN OVT OF THE writings of Hier. Zanchius Wherein the aforesaid case of Conscience is disputed and resolued Assertion I. Onely the elect and all of them not onely truely may bee but also are in that time which god hath appointed them in this life indeed assured of their Election to eternal life in Christ and this is done not one way but many waies WEe say that the Elect alone may bee and indeede are made sure of their election that so wee may exclude the reprobate hypocrites for considering they are not elected they can neuer be truely perswaded that they are elected I say truely because it may come to passe that many in their owne thinking shall be predestinate yet in trueth they are not perswaded so for they are deceiued We haue an example in temporarie Christians who thinke of thēselues that they beleeue in Christ but truely doe not beleeue for their faith is in hypocrisie and for a time onely Wherefore a true and certaine perswasion of election can neuer befall any of the reprobates because the true perswasion of heauenly matters commeth of the holy Ghost which neuer perswadeth any false matter Wherefore how can reprobates be perswaded that they are elected This cōsidered it is not amisse that we attribute this perswasion of which we now speake to the elect alone Wee adde further that all the elect not onely may bee but are indeed made sure of their Election which must bee demonstratiuely confirmed against Schoole-men and other our aduersaries Wee say this is done in the time appointed because the elect before they be called to Christ are neuer sure of their election nay they neuer thinke of it as appeareth in Paul before hee was called and in others Againe in like manner after they haue beene called yet not presently are made sure of their election but some sooner some later Lastly wee adde that this is done many waies what they are if not perfectly yet in part I will afterward shewe Nowe let vs come to the matter The Schoolemen demaund whether a man may be made sure of his Election And they determine that a man cannot except it be by diuine reuelation because Predestination is in God and not in vs. And no man knoweth the things of God but the spirit of God as no man knoweth the things of man but the spirit of man which is in him Againe who knoweth the minde of the Lord therefore say they some speciall reuelation is needfull if any desire to be certified either of his owne or of any other mans predestination their sayings are not simplie to be disliked but in that meaning in which they vnderstand them they are no waie to be approoued For they take a special reuelation to be this if God shall signifie and say expresly to any either by some Angel outwardly or by his spirit inwardly that he is predestinate to life after which sort they hold that Paul and a fewe other Saints had their predestination reuealed to them So they conclude that because euerie man hath not his election reuealed to him after this manner that all men cannot bee assured of their election But they are deceiued for God not onely by this one manner which they speake of doth reueale his will and his counsels but by many for God reuealeth things either by the inward inspiration of his spirit or outwardly by his word or both inwardly and outwardly by inward and outward effects By his spirit he did inspire his Prophets and open many things to come And Christ said to his Apostles as concerning the holy Ghost Hee shall lead you into all trueth By his word hee spake vnto the prophets and in like manner by his word he teacheth vs his will Also by diuers effects he declareth either his mercie or his iustice as it is knowne The same must bee thought of the reuealing of his election to wit that God reuealeth the same to the elect by the holy Ghost by the word and by the most certaine effects of predestination The first testimonie by which God assureth vs of our election is the inward testimonie of the spirit of which the Apostle saith The spirit of God testifieth vnto our spirits that we are the children of God Nowe what is it to be the sonne of God but first of all to be predestinated to be the child of God by adoption and then to be made actually the sonne of God by faith lastly by the same spirit also to be regenerate as Gods children are to put on the nature of the sonne of God or rather the son of God himselfe as the Apostle speaketh Therefore the holy Ghost whilest he inwardly beareth record vnto our spirits that is to our minds being inlightened by his light that we are the sons of God most plainely reuealeth that we were predestinate from all eternitie to adoption for men are not made the sonnes of God by faith nor regenerate to be the sons of God nor put on Christ except they be first of all predestinated to adoption And there can be nothing more certaine then this testimonie for who better knoweth the things o◠god his counsels decrees then the spirit of God which searcheth all things yea the deepe things of god therefore he can most truly reueale vnto euery one of vs the certaintie of our election And he cannot deceiue vs in reuealing it for he is the spirit of trueth which can neither deceiue nor be deceiued If an angel from heauen should be sent to thee as he was sent to Marie and as he spake vnto the fathers should tel thee
in the name of God that thou wert elected to life euerlasting wouldst not thou say that thou couldst not then doubt any longer of thy election But so much the more certaine is the testimony of the spirit which beareth record to our spirit that we are the sonnes of god by how much the holy ghost doth more know the things of God then any angel and can lesse deceiue then an angel And so much the more sure is this testimonie considering it is not kept in the bodily eares where it might soone vanish away but in our minde and spirit because the spirit beareth record to our spirit And further that the holy Ghost neuer departeth from our spirit but dwelleth in vs abideth in vs speaketh in vs sheweth forth his power in vs prayeth in vs. Therefore the Apostle saith that we haue receiued the spirit of adoption by which we crie Abba father as though he should say this testimonie of the spirit is altogither so sure by which he beareth vs record that we are the sonnes of God that presently without doubting we can call vpon God and crie Abba Father And all the elect haue this testimonie being made the sonnes of God by faith and being renued by the holy ghost and ingraffed into Christ. For so the Apostle speaketh if any man haue not the spirit of Christ he is not his therefore whosoeuer is Christs and is ingraffed into Christ it is necessarie hee should haue the spirit of God And whosoeuer haue receiued and doe inioy the spirit of Christ to their mindes the same spirit beareth recorde that they are the sonnes of God and maketh them to crie Abba Father And it is certaine that no man is renued by the holy Ghost which is not perswaded that God is his most mercifull and most louing father and therefore can call vpon him as a father Therefore although all men in that they are assured by the certaintie of fâ—ith that God is their Father and they are his sonnes do not thereby argue and conclude that they are elected to eternall life yet all men indeede haue thereby a sure testimonie of their election to glorie because if they be the sonnes of God they are also heires of eternall life This testimony I will briefly comprise within this Demonstration Whosoeuer call vpon god and in their hearts crie Abba Father they are the sonnes of God and it is certaine that they thus crie by the spirit of God And they which are the sonnes of God are also heires of eternall life and they haue beene predestinate to adoption therefore it must needes be that all they which are perswaded that they are the sonnes of God by the holy ghost are predestinate to eternall life and must be perswaded of it This is the first testimonie and the first way by which God reuealeth to euery Elect man his predestination namely by the holy ghost within our hearts bearing record vnto vs that we are the sonnes of God in Christ and by Christ. And let this be the first argument also seruing to confirme our assertion The second waie by which God reuealeth to euery man his predestination is by his word I meane not any particular word by which hee doeth declare to any outwardly in priuate and speciall manner and that in expresse wordes his election but the generall word of the Gospell by which Christ calleth all them which beleeue in him elect both by himselfe and by his Apostles as in the new Testament euery where is most manifest For although in particular propositions he say not to thee or to him particularly Thou art elect to eternall life yet by meanes of generall propositions he doeth as well conclude in the heart of euery one that beleeueth that hee is elected as any man shall be able to conclude vnto particular men that euery one of them is a liuing creature indued with reason by this generall proposition Euery man is a reasonable creature indued with reason the assumption beeing suppressed Therefore after this manner dealeth God He hath chosen all and euery seuerall man whome hee was to indue with faith to haue the euerlasting inheritance Furthermore he publisheth it to all the Elect by the Apostles in this generall proposition that all the faithfull are elect to eternall life the assumption is concealed in the word of God But when he giueth vs faith he maketh euery one of vs to make an assumption by himselfe in his minde But I am of the faithfull for I finde in my selfe that I truely beleeue in Christ. Therefore who is it that maketh this conclusion for thee that thou art predestinate to euerlasting life euen God himselfe the proposition beeing taken forth of the gospell and the assumption proceedeth of the gift of faith But that indeede by which we properly attaine to the knowledge of the matter contained in the conclusion is the middle tearme as they call it Wherefore it is manifest that God by the word of his gospell where hee saith that all the faithfull are elect doth reueale to euery faithfull man his owne predestination Onely this one thing is to be required that the faithfull man hearing the vniuersall propopositions in his mind should make an assumption But I am faithfull by the gift and grace of God And is not God said to haue reuealed to euery maÌ„ his speciall malediction in this generall proposition Cursâ—â—is euery one that doth not continue in all things that are written in this booke although he say to no man specially thou art accursed for euery one doeth make this assumption that he is accursed because he knoweth most certainly that he doth not continue in all things that are written in the booke of the lawe Therefore the Schoole-men are deceiued when they say it may be that euery man may be sure of his election namely if GOD which is able will reueale it to him yet that he doth only reueale it to a very fewe as the Apostles for God as hath bin prooued and declared euen by his worde in generall propositions doth reueale to euery man his predestination for what can be more certaine then this demonstration Whosoeuer doe truely beleeue in Christ they are elect to eternall life in Christ but I truely beleeue in Christ therefore I am elected But some make an exception and say that this were a demonstration and that most certaine and euident if a man might bee able to knowe that he were indued with true faith in Christ but here lieth all the difficultie For many thinke that they truely beleeue in Christ whereas neuerthelesse their faith is hypocriticall and temporarie as appeareth by the Euangelists Answere We graunt that they which beleeue by such a faithâ— which is in hypocrisie only lasteth for a time that they are deceiued whilst they think that they doe truely beleeue and yet doe not indeede for they are like them which dreame that they are kings when as they very
Lazarus that he may dippe the tip of his finger in water and coole my tongue And if thou be one which hast care to order thy selfe in speech silence according to gods word oh doe it more For what a shame is it that men with the same tongue wherewith they confesse the faith and religion of Christ should by vaine and vngodly speech vtterly denie the power thereof And for thy better helpe herein I haue penned these few lines following concerning the Gouernment of the tongue Vse them for thy benefit and finding profit thereby giue glorie to God M. D. XCII Decemb. 12. W. Perkins OF THE GOVERNEMENT OF THE TONGVE CHAP. I. Of the generall meanes of ruling the Tongue THE gouernement of the tongue is a vertue pertaining to the holy vsage of the tongue according to GODS word And for the well-ordering of it two things are requisite a pure heart and skill in the language of Canaan The pure heart is most necessary because it is the fountaine of speech and if the fountaine be defiled the streames that issue thence can not be cleane And because the heart of man by nature is a bottomlesse gulfe of iniquitie two things are to be knowne first how it must be made pure then how it is alwaies afterward to be kept pure The way to get a pure heart is this First thou must seriously examine thy life and thy conscience for all thy sinnes past then with a heauie and bleeding heart confesse them to God vtterly condemning thy selfe Thirdly with deepe sighes and groanes of spirit crie vnto heauen to God the father in the name of Christ for pardon I say for pardon of the same sinnes as it were for life and death and that day and night till the Lord send downe from heauen a sweete certificate into thy perplexed conscience by his holy spirit that all thy sinnes are done away Now at the same instant in which pardon shall be graunted God likewise will once againe stretch forth that mightie hand of his whereby he made thee when thou wast not to make thee a new creature to create a new heart in thee to renue a right spirit in thee and to stablish thee by his free spirit For whome he iustifieth them also at the same time he sanctifieth The purified heart appeareth by these signes I. If thou feele thy selfe to be displeased at thine owne infirmities and corruptions and to droope vnder them as men doe vnder bodily sicknesse II. If thou begin to hate and to flie thine owne personall sinnes III. If thou feele a griefe and sorrow after thou hast offended God IV. If thou heartily desire to abstaine from all manner of sinne V. If thou be carefull to auoide all occasions and entisements to euill VI. If thou trauell and doe thine endeauour in euery good thing VII If thou desire and pray to God to wash and rinse thine heart in the blood of Christ. When the heart is pure to keepe it so is the speciall worke of faith which purifieth the heart Faith purifieth the heart by a particular applying of Christ crucified with all his merits Elisha when he went vp and lay vpon the dead child and put his mouth on his mouth and his eyes vpon his eyes and his hands vpon his hands and stretched himselfe vpon him the flesh of the child waxed warme Afterward Elisha rose and spread himselfe vpon him the second time then the child neezed seuen times and opened his eies So must a man by faith euen spread himselfe vpon the crosse of Christ applying handes and feete to his pierced handes and feete his wretched heart to Christs bleeding heart and then he shall feele himselfe warmed by the heat of Gods spirit and sinne from day to day crucified with Christ his dead heart quickened reuiued And this applying which faith maketh is done by a kind of reasoning which faith maketh thus Hath god of his mercie giuen his own sonne to be my Sauiour to shed his blood for me and hath he of his mercie graunted vnto me the pardon of all my sinnes I will therfore endeauour to keepe my heart and my life vnblameable that I doe not offend him hereafter in word or deede as I haue done heretofore The language of Canaan is whereby a man endued with the spirit of adoption vnfainedly calleth vpon the name of God in Christ and so consequently doth as it were familiarly talke and speake with God This language must needes be learned that the tongue may be well gouerned For man must first be able to talke with God before he can be able wisely to talke with man For this cause when men are to haue communication one with another they are first of all to bee carefull that they often make their praiers to God that hee would guide and blesse them in their speeches as Dauid did Set a watch O Lord before my mouth and keepe the doore of my lippes And againe O Lord open thou my lippes and my mouth shall shewe forth thy praise Where we may see that the mouth is as it were locked vp from speaking any good thing vntill the Lord open it And Paul hauing the gift of ordering his tongue in wonderful measure yet desireth the Ephesians to pray for him that vtterance might be giuē him and good reason because God ruleth the tongue CHAP. II. Of the matter of our speech THe gouernment of the tongue containeth two partes holy speech and holy silence In holy speech must be cōsidered the matter of our speech and the manner The matter is commonly one of these three either God our neighbour or our selues As concerning God this caueat must be remembred that the honourable titles of his glorious Maiestie be neuer taken into our mouthes vnlesse it bee vpon a weightie and iust occasion so as wee may plainely see that glorie will redound to him thereby and for this cause the third commandement was giuen that men might not take vp the name of God in vaine that is rashly and lightly And therefore lamentable and fearefull is the practise euerie where For it is a common thing with men to beginne their speech and to place titles of Gods most high Maiestie in the fore-front almost of euery sentence by saying O Lord O God! O good God! O mercifull God! O Iesu O Christ c. If a mā be to say any thing he will not say Yea or Nay but O Lord yea or O Lord nay If a man be to reprooue his inferiour he will presently say O Lord haue mercy on vs what a slowbacke art thou what a lie is this c. An earthly Prince if hee should haue his name so tossed in our mouthes at euery worde would neuer beare it and how shall the euerliuing God suffer it nay how can hee suffer it I say no more but thou with thy selfe thinke how for in the third commandement the punishment is set down That he will
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
fall daily either more or lesse so the graces of God are proportionally weakened day by day Wherefore the continuall reparation therof must be made by a daily renuing of repentance A christian mā is the tēple and house of Gods spirit he must therefore once a day sweep it that it may be fit to entertaine so worthy a guest Extraordinarie repentance is the same in nature with the former it differs onely from it in degree and measure of grace And this is to be put in practise when men fal into any enormous capital or grieuous offences whereby they doe verie grieuously wound their owne consciences and giue great offence to the Church Of this sort was the repentance of Peter when he went forth and wept bitterly Dauids repentance after he had committed adulterie and murdered Vriah CHAP. VI. Of the persons which must repent MEn be of two sorts the natural man and the regenerate Repentance is needefull for both For the naturall man that he may be brought from his sinnes and the image of God renued in him Some may say that many naturall men liue ciuilly abstaining from all outragious behauiour and therfore neede no repentance I graunt indeede they doe so yet repentance must goe withall For ciuil life without grace in Christ is nothing els in Gods sight but a beutifull abhomination The Pharises were ciuill yet Christ saith of them Except your righteousnesse exceede the righteousnesse of the Scribes and Pharises ye shall not see the kingdome of heauen Repentance is also required in the regenerate because they haue may vnknown and hidden corruptions in them which must be mortified and otherwhiles they fal grieuously and therfore that they may rise againe they must be daily practised in the spirituall exercises of repentance CHAP. VII Of the practise of Repentance IN the practise of Repentance foure speciall duties are required The first is a diligent and serious examination of the conscience by the lawes and commandements of God for all manner of sinnes both originall and actuall Example of the children of Israel Wherefore is the liuing man sorrowfull man suffereth for his sinne let vs search and trie our waies and turne againe to the Lord. Of Dauid I considered my waies and turned my feete to thy testimonies Touching Originall sinne this must be well remembred that one mā hath not one part onely of originall sinne and another man another one man this corruption another that but euery mā as he receiued from Adam the whole nature of man so also he receiued originall sinne wholly And therefore euery man not one accepted sauing Christ who was extraordinarily sanctified by the holy Ghost in the wombe of the Virgin hath in him from his parents the corruption and seede of all sinne which is a naturall disposition and pronenes to commit any sinne whatsoeuer Take a viewe and consider all the horrible sinnes that be practised in any part of the worlde either against the first or second table whatsoeuer they are the spawne and seede of them all is euen in that man that is thought to be best disposed by nature Some may say that experience shewes the contrarie because among men that want all manner of religion some are more ciuill and orderly some againe more lewdly disposed I answer that this comes to passe not because some men are by nature lesse wicked then others but because God by his prouidence doth limit and restraine mens corruption more or lesse which hee doth for the good of mankind For if men might be wholly left to themselues corruption would so exceedingly breake out into all manner of sinnes that there should be no liuing in the world In examination of actuall sinnes three rules must be followed The first that we must search out not onely our grosse sins but euen the very thoughts of our hearts For repentance is not only a change of the speech apparell and outward behauiour but also of the inward and secret thoughts of the heart Therefore the prophet Ioel bids the Iewes rend their hearts and not their garments and Paul tels the Ephesians that they must be renued in the spirit of their mindes and Peter bids Simon Magus to repent and pray God that the thought of his heart may be forgiuen him The second that the very circumstances of sinnes done must be considered as the time when the place where and the maner how as namely whether they were done of ignorance or knowledge of weakenesse or presumption or obstinate malice Thirdly in examination it is very meete and conuenient that wee passe through all the commandements of the morall lawe laying them as most absolute rules to our hearts and liues and by this meanes we shall be able to make large bills and Catalogues of all our sinnes euen from the very cradle to any part of our age following as the seruants of God haue alwaies done Thus it will come to passe that wee shall plainely see our wretched estate and acknowledge that our sinnes be in number as the haires of our head as the sands by the sea shore A DIRECTION FOR EXAMINATION of the conscience I. COM. Thou shalt haue none other Gods c. He breakes this commandement TThat knowes not the true God Ier. 4.22 That denies God in his heart by denying his presence iustice mercie c. Psal. 14.1 That hates God and shewes it by disobedience Exod. 20.5 Rom. 1.30 That doth not feare God and stand in awe of him That feareth men or other creatures more then God Math. 10.31 Apoc. 2.8 That liues in open sinnes securely not fearing Gods word or iudgements 1. Thes◠5.6,7 That is sorrowfull for his sinnes onely in respect of the punishment 2. Cor. 7.10 That feares God by mens traditions Esa. 29.13 That doth not beleeue Gods word but calls the Canonicall Scripture in question That despaires of Gods mercie That hath a dead faith without workes Iam. 2. That puts his confidence in the deuill and his workes as seekers to wizzards doe That loues the creatures as riches and honour and his owne filthie pleasures more then God Eph. 5.5 That puts confidence in his strength wisdome riches phisitians 2. Chron. 16.9,11 That is impatient vnder the crosse Matth. 10.38 That tempts God Math. 4.7 That seekes for the things of this life more then for Gods kingdome Matth. 6.33 That murmures against God 1. Cor. 10.10 That disputes and holds there is no God That holdes and maintaines opinions against the auncient faith set downe in the writings of the Prophets and Apostles As did the Maniches Donatists Arrians Anabaptists c. That so holds one religion as he is ready to follow an other 1. King 18.21 That is full of presumption of Gods mercie Esa. 7.12 That falls away from the knowne truth 2. Pet. 2.20 That addes to Canonicall Scripture Deut. 12. last verse II. COM. Thou shalt make to thy selfe no grauen Image c. He breakes this commandement THat represents God in
restore Ans. Let him acknowledge the fault and God will accept the will for thee deede As Paul sayeth in the like case If there be a willing mind it is accepted according to that which a man hath and not according to that which a man hath not Quest. When a man by restoring shall discredit himselfe howe shall he restore and keep his credit Ans. Let him if the thing to be restored be of small moment make choice of some faithfull or honest friend who may deliuer the thing in the behalfe of the partie concealing his name Quest. Howe if the parties bee dead Ans. Let him restore to the heires and successors if there be none let him restore to God that is the Church and the poore IV. Case of teares VVHether doth repentance alwaies goe with teares or not Answer No For verie pride and hypocrisie will drawe foorth teares And some there are that can weep for their sins in the presence of others whereas being alone they neither will nor can Some againe are of that constitution of bodie that they haue teares at commaund And a godly man with drie cheekes may mourne to God for his sinnes and intreat for pardon and reâ—â—ue iâ— Yet in all occasions of deeper griefe for sin teares will follow vnles men haue stonie flinty hearts And yet againe though the greatest cause of sorrowe be offered the softest heart that is sheds not teares at the first but afterwards it wil. When the bodie receiues a deepe wounde at the first ye shall see nothing but a white line or dint made in the flesh without any blood staie but a while then comes blood from the wound in great aboundance So at the first the minde is astonished giues no teares but after some respite or consideratioÌ„ teares follow V. Case of death VVHether the repentant sinner can alwaies shewe himselfe comfortable on his death bed Ans. Though the comfort of Gods spirit shal neuer be abolished from his heart yet he can not alwaies testifie it For he may die of a burning ague and by reason of the extremitie of his fits bee troubled with idlenesse of head and breake out into raging speeches and blasphemies Likewise he may die of a sicknesse in the braine and be troubled with grieuous convulsions so as his mouth shall be writhen to his eares his necke turned behind him and the verie place where he lies shall shake through his treÌ„bling as daily experience will testifie Neither is any to thinke this straunge for Salomon saith All things in outward matters come alike to all and the same condition is to the iust and to the wicked to the good and to the pure and to the polluted and to him that sacrificeth and to him that sacrificeth not CHAP. XII Of the contraries to Repentance COntrary to repentance is Impenitencie whereby men continue in one estate neither sorrowing for sinne nor turning from it It is one of the most grieuous iudgements that is if it be final For as a sicke man then is most sicke when he feeles the least sicknes and saith he is well so miserable man is in most miserie when he feeles no miserie and thinkes himselfe in good estate This sin befalls them that iudge themselues righteous needing no repentance As the Pharises in the daies of Christ the Catharists in the primitiue Church the Anabaptists in our age Adde vnto these such as haue hardened their hearts so as they can discerne betweene good and euill nor tremble at Gods iudgements but rather fret rage against them till God in his wrath either destroy them or cast them to final despaire As it befell Iulian the Apostata who died blaspheming and casting his owne blood into the aire Betweene the two extreames Repentance and Impenitencie is placed couÌ„terfeit repentance For the wicked nature of man can dissemble and counterfeit Gods grace as the Lord complaines of the Iewes Her rebellious sister Iudah hath not returned vnto me with her whole heart but fainedly saith the Lord Ier. 3.10 Counterfeit repentance is either ceremoniall or desperat Ceremoniall wheÌ„ meÌ„ repeÌ„t in outward shew but not in the truth of heart As Saul Then said Saul to Samuel I haue sinned for I haue transgressed the commandemeÌ„ts of the Lord thy words because I feared the people and obeyed their voice Now therfore I pray thee take a way my sin turne again with me that I may worship the Lord c. Again I haue sinned but honour me I pray thee before thâ— elders of my people Of Ahab When Ahab heard these words he rent his cloathes and put on sackcloath and fasted and went softly And the word of the Lord came to Elijah saying Seest thou how Ahab is humbled before me Dissembled repentance may be discerned because men after a time returne to their old byas againe Pharao king of Egypt saide vnto Moses and Aaron Pray vnto the Lord that he may take away the frogges from me and from my people And When Egypt was smitten with hayle he said I haue now sinned and the Lord is righteous but I and my people are wicked Pray yee vnto the Lord that there be no more mightie thunders and hayle Again troubled with grashoppers he saide I haue sinned against the Lord your God and against you and now forgiue me my sinne onely this once c. Now marke the issue of all when Pharao saw that he had rest giuen him he hardened his heart and hearkened not vnto them as the Lord had said This is the ordinarie and common repentance that most men practise in the world Desperate repentance commonly called Penitencie is when a man hauing onely Gods iudgements before his eyes is smitten with horror of conscience and wanting assurance of Gods mercie despaires finally This was Iudas repentance who when he had brought againe the thirtie pieces of siluer confessed his fault and went and hanged himselfe CHAP. XIII Of corruptions in the doctrine of Repentance THe Church of Rome at this day hath corrupted the ancient doctrine of Repentance beeing one of the speciall points of religion The corruptions are specially sixe The first that they make repentance or penance to be a sacrament which cannot be because it wants an outward signe And though some say that the words which the priest rehearseth in absolution are the signe yet that can not be because the signe must be not onely audible but also visible The second that a sinner hath in him a naturall disposition which beeing stirred vp by Gods preuenting grace he may and can worke together with Gods spirit in his owne repentance But indeed all our repentance is to be ascribed to Gods grace wholly The soule of man is not weake but starke dead in sinne and therefore it can no more prepare it selfe to repentance then the bodie beeing dead in the graue can dispose it selfe to the last resurrection The third corruption that contrition in
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
vnbeleefe presuming doubting c. As the man in the gospel saith Lord I beleeue helpe mine vnbeleefe By reason of this fight when vnbeleefe preuailes the very childe of God may fall into fits and pangs of despaire as Iob and Dauid in their temptations did For Dauid once considering the propseritie of the wicked brake out into this speech Certainly I haue clensed mine heart in vaine and washed mine hands in innocency Yea this despaire may be so extreame that it shall weaken the bodie and consume it more then any sicknesse No man is to thinke this strange in the child of God For though hee despaire of his election and saluation in Christ yet his desperation is neither totall nor finall It is not totall because he doth not dispaire with his whole heart faith euen at that instaÌ„t lusting against despaire It is not finall because he shall recouer before the last end of his life To proceede the combat in the will is this The will partly willeth partly nilleth that which is good at the same instant and so likewise it willeth and nilleth that which is euill because it is partly regenerate and partly vnregenerate The affections likewise which are placed in the will partly imbrace and partly eschew their obiects as loue partly loueth and partly doth not loue God and things to be loued feare is mixed and not pure as schoolemen haue dreamed but partly filial partly seruil causing the child of God to stand in awe of God not onely for his mercies but also for his iudgements punishments The will of a man regenerate is like him that hath one legge sound the other lame who in euery steppe which he makes doth not wholly halt or wholly goe vpright but partly goe vpright and partly halt Or like a man in a boate on the water who goeth vpward because he is carried vpward by the vessell and at the same time goes downeward because he walkes downeward in the same vessell at the same instant If any shall say that contraries can not be in the same subiect the answer is they can not if one of them be in his full strength in the highest degree but if the force of them both be delaied and weakned they may be ioyned together By reason of this combat when corruption preuailes against grace in the will and affections there ariseth in the godly a certaine deadnesse or hardnesse of heart which is nothing else but a want of sense or feeling Some may say that this is a fearefull iudgement but the answer is that there be two kindes of hardnesse of heart one which possesseth the heart and is neuer felt this is in them who haue their consciences seared with an hote yron who by reason of custome in sinne are pâ—st all feeling who likewise despise the meanes of softening their hearts And indeede this is a fearefull iudgement There is an other hardnesse of heart which is felt and this is not so daungerous as the former for as we feele our sicknesse by contrarie life and health so hardnesse of heart when it is felt argues quicknesse of grace and softnes of heart Of this Dauid often complained in the Psalmes of this the children of Israel speake when they say Why hast thou hardned our hearts from thy waies Thus much of the manner of the combat in particular before we proceede any further let vs marke the issue of it which is to preuaile against the flesh The spirit preuailes against the flesh at two times in the course of a mans life and at his ende but yet with some foiles receiued I say the spirit preuailes not in one instant but in the whole course of a mans life So S. Iohn saith He which is begotten of God sinneth not for he preserueth himselfe the grace of God in his heart ordinarily preuailing in him And Paul makes it the propertie of the regenerate man to walke according to the spirit which is not now and then to make a steppe forward but to keepe his ordinarie course in the way of godlinesse As in going from Barwicke to London it may be a man now and then will goe amisse but he speedily returnes to the way againe and his course generally shall be right Againe the spirit preuailes in the end of a mans life For then the flesh is vtterly abolished and sanctification accomplished because no vncleane thing can enter into the kingdome of heauen This further must be conceiued that when the spirit preuailes it is not without resistance and striuing as Paul testifieth I doe not the good which I would but the euill which I would not that doe I. Which place is not to be vnderstood onely of thoughts and inward motions as some would haue it nor of particular offences but of the generall practise of his dutie or calling through the whole course of his life And it is like the practise of a sicke man who hauing recouered of some grieuous disease walkes a turne or twaine about his chamber saying ah I would faine walke vp and downe but I can not meaning not that he can not walke at all but signifying that he can not walke as he would beeing soone wearied through faintnesse I added further that this preuailing is with foyles A foyle is when the flesh â—or the time vanquisheth and subdueth the spirit In this case the man regenerate is like a souldier that with a blow hath his brain-pan cracked so as he lies groueling astonished not able to fight or like him that hath a fit of the falling sicknesse who for a time lies like a dead man Hence the question may be mooued whether the flesh preuailing doth not extinguish the spirit and so cut off a man from Christ till such time as he be ingrafted againe The answer is this There be two sorts of Christians one who doth onely in shew name professe Christ and such an one is no otherwise a member of Christs mysticall bodie then a woodden legge set to the bodie is a member of the bodie The second is he that in name and deede is a liuely part member of Christ. If the first fall he can not be said to be cut off because he was neuer ingrafted If the second fall he may be and is cut off from Christ. But marke how he is not wholly cut off but in some part namely in respect of the inward fellowshippe and communion with Christ but not in respect of coniunction with him A mans arme taken with the dead palsie hangs by and receiues no heat life or sense from the rest of the members or from the head yet for all this it remaines still vnited and coupled to the bodie and may againe be recouered by plaisters and physicke so after a grieuous fall the child of God feeles no inward peace and comfort but is smitten in conscience with the trembling of a spirituall palsie for his offence and yet indeede still remaines before
God a member of Christ in respect of coniunction with him and shall be restored to his former estate after serious repentance And God permits these foiles for weightie causes first that men might be abashed and confounded in themselues with the consideration of their vile natures and learne not to swell with pride because of Gods grace Paul â—aith thâ—t after he had beene rapt into the third heauen the angel Satan was sent to buâ—fet him and as we say to beate him blacke and blew that he might not be exalted out of measure The second that we may learne to denie our selues cleâ—ue vnto the Lord froÌ„ the bottom of our hearts Paul saith that he was sick to death that he might not trust in himselfe but in God who raiseth the dead Thus much of the manner of the combat now followes the cause of it The cause is the contrarietie that is betweene the flesh and the spirit As Paul saith The wisdome of the flesh is enmitie to God Hence we are taught that since the fall there is no free-will in man in spirituall matters concerning either the worship of God or life euerlasting For flesh is nothing else but our naturall disposition and man is nothing else but flesh by nature for the spirit comes afterward by grace and the flesh is flatte contrarie to the spirit which makes vs doe that which is pleasing vnto God Wherefore the will naturally is a flat bondslaue vnto sinne Againe hence we may learne that it is not an easie matter to practise religion which is to liue according to the spirit to which our naturall disposition is as contrarie as fire to water wherefore if we will obey God we must learne to force our natures to the duties of godlines yea euen sweate and take paines therein Lastly here we may learne the nature of sinne The spirit is not a substance but a qualitie and therefore the flesh which is nothing else but originall sinne and is contrarie to the spirit must also be a qualitie for such as the nature of one contrarie is such is the other There is in euery man the substance of bodie and soule this can not be sinne for then the spirit also should be the substance of man There is also in the substance the faculties of bodie and soule and they can not be sinne for then euery man should haue lost the faculties of his soule by Adams fall Lastly in the faculties there is a contagion or corruption which carieth them against the law and that is properly sinne and the flesh which is contrarie to the spirit The fourth point is touching the persons in whome this combate is Paul shewes who they are when he saith So that ye can not c. where it appeares that such as haue this combat in them must be as the Galatians men iustified and sanctified and yet not all such but onely they that be of yeares for the infants of the faithfull howsoeuer we must repute them to belong to the kingdome of heauen and therefore to be iustified and sanctified yet because they doe not commit actuall sinne they want this combat of the flesh and spirit which stands in action As for those which be vnregenerate they neuer felt this fight If any say that the worst man in the world when he is about to commit any sinne hath a strife and fight in him It is true indeede but that is an other kinde of combat which is betweene the conscience and the heart The conscience on the one part terrifying the man from sinne the will and the affections hailing and pulling him thereunto the will and the affections wishing and desiring that sinne were no sinne and Gods commandement abolished whereas contrariwise the conscience with a shrill voice proclaimes sinne to be sinne This fight was in Pilate who by the force of his conscience feared to condemne Christ and yet was willing and yeelded to condemne him that he might please the people Furthermore this combat is in the regenerate but during the time of this life For they which are perfectly sanctified feele no strife If any shall say that this combat was in Christ when he said Father if it be thy will let this cuppe passe from me yet not my will but thine be done Indeede here is a combat but of an other sort namely the fight of two diuerse desires the one was a desire to doe his fathers will in suffering the death of the crosse the other a naturall desire which was no sinne but a meere infirmitie of humane nature whereby he in his manhood desires as the manner of nature is to seeke the preseruation of it selfe to haue the cursed death of the crosâ—e remooued from him The fifth point is the effect of this combat which is to make the man regenerate that he can not doe the things which he would and this must be vnderstood in things both good and euill And first he can not doe the euill which he would for two causes First because he can not commit sinne at what time soeuer he would Saint Iohn saith He that is borne of God sinneth not neither can he sinne because he is borne of God that is he can not sinne at his pleasure or when he will Ioseph when he was assaulted by Putiphars wife to adulterie because the grace of God abounded in him whereby he answered her saying Shall I doe this and sinne against God he could not then sinne Lot because his righteous heart was grieued in seeing and hearing the abominations of Sodom could not then sinne as they of Sodom did Hence it appeares that such persons as liue in the daily practise of sinne against their own consciences though they be professours of the true religion of Christ haue no soundnes of grace in them Secondly the man regenerate can not sinne in what manner he would and there be two reasons thereof First he can not sinne with full consent of will or with all his heart because the will so farre forth as it is regenerate resisteth and and draweth backe yea euen then when a man is carried headlong by the passions of the flesh he feeles some contrarie motions of a regenerate conscience It is a rule that sinne doth not raigne in the regenerate For so much grace as is wrought in the minde will affections so much is abated proportionally of the strength of the flesh Wherefore when he commits any sinne he doth it partly willingly and partly against his will As the marriners in the tempest cast Ionas into the sea willingly for otherwise they had not done it and yet against their wills too which appeares because they praied and cast their goods out of the shippe and laboured in the rowing against the tempest and that very long before they cast him out And herein lies the difference betweene two men committing one and the same sinne the one of them beeing regenerate the other vnregenerate For the latter sinnes
with all his heart and with full consent and so doth not the first Secondly though he fall into any sinne yet he doth not lie long in it but speedily recouers himselfe by reason of grace in his heart Hence it is manifest that sinnes of infirmitie are committed onely of such as are regenerate As for the man vnregenerate he can not sinne of infirmitie whatsoeuer some falsly thinke For he is not weake but starke dead in sinne And sinnes of infirmitie are such onely as rise of constraint feare hastinesse and such like sudden passions in the regenerate And though they sin of weaknes often by reason of this spirituall combat yet they doe not alwaies for they may sinne against knowledge and conscience of presumption To come to the second point the regenerate man can not doe the good which he would because he can not doe it perfitly and soundly according to Gods will as he would Paul saith To will is present with me but I finde no meanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfitly to doe that which I would In this point the godly man is like a prisoner that is gotten forth of the gayle and that he might escape the hand of the keeper desires and striues with all his heart to runne an hundred miles in a day but because he hath straight and waightie bolts on his legges cannot for his life creepe past a mile or twaine and that with chasing his flesh tormenting himselfe So the seruants of God doe heartily desire and endeauour to obey God in all his commaundements as it is saide of King Iosias That he turned to God with all his heart with all his soule with all his might according to all the lawes of Moses c. yet because they are clogged with the bolts of the flesh they performe obedience both slowly and weakely with diuers slippes and falls Thus much of the combat now let vs see what vse may be made of it First of all by it we learne what is the estate of a Christian man in this life A Christian is not one that is free from all euill cogitations from rebellious inclinations and motions of will and affections from all manner of slips in his life and conuersation for such an one is a meere deuise of mans brain and not to be found vpon earth But indeed he is the sound Christian that feeling himselfe laden with the corruptions of his vile and rebellious nature bewailes them from his heart and with might and maine fights against them by the grace of Gods spirit Againe here is ouerthrowne the Popish opinion of merit and iustification by workes of grace on this manner Such as the cause of workes is such are works themselues The cause of works in man is the mind will and affections sanctified in which the flesh and the spirit are mixt together as hath beene shewed before Therefore works of grace euen the best of them are mixt workes partly holy and partly sinnefull Whereby it is euident to a man that hath but common sense that they are not answerable to the righteousnes of the law and that therefore they can neither merit life or any way iustifie a man before God If any reply that good works are the works of Gods spirit and for that cause perfectly righteous I answer it is true indeede they come from the H. Ghost that can not sinne but not onely or immediatly For they come also frō the corrupt minde will of man and in that respect become sinnefull as sweete water issuing out of a pure fountaine is by a filthy channell made corrupt Thirdly we doe hence learne that concupiscence or originall sinne is properly and indeede sinne after baptisme though it please the Councill of Trent to decree otherwise For after baptisme it is flat contrarie to the spirit and rebells against it Papists obiect that it is taken away by baptisme Answ. Originall sinne or the flesh is taken away in the regenerate thus In it there be three things the guilt the punishment the corruption the first two are quite abolished by the merit of Christs death in baptisme the third that is the corruption remaines still but marke in what manner it remaines weakned it remains not imputed to the person of the beleeuer Lastly hereby we are taught to be watchfull in praier Watch and pray saith Christ c. for the spirit is readie but the flesh is weake Rebecca when two twins stroue in her wombe was troubled and saide Why am I so wherefore shee went to aske the Lord namely by some Prophet So when we feele this inward fight the best thing is to haue recourse to God by praier and to his word that the spirit may be strengthened against the flesh As the children of Israel by compassing the citie of Ierico seuen daies and by sounding rammes hornes ouerturned the walls thereof so by serious inuocation of Gods name the spirit is confirmed and the turrets and towres of the rebellious flesh battered The voice of a man 1. Carnall of Euill I doe that which is euill and I will doe it Good I do not that which is good and I will not do it 2. Regenerate of Euill I doe the euill which I would not Good I doe not doe the good which I would 3. Glorified of Euill I doe not that which is euill and I will not doe it Good I doe that which is good and I will doe it A salue for a sicke man OR A TREATISE CONTAINING THE NATVRE DIFFERENCES AND KINDES OF DEATH AS ALSO THE right manner of dying well And It may serue for spirituall instruction to 1. Marriners when they goe to sea 2. Souldiers when they goe to battell 3. Women when they trauell of child PRINTED BY IOHN LEGAT PRINTER to the Vniuersitie of Cambridge 1600. TO THE RIGHT HONOVRABLE AND VERTVOVS LAdie the Ladie Lucie Countesse of Bedford THe death of the righteous that is of euery beleeuing and repentant sinner is a most excellent blessing of God and brings with it many worthie benefits which thing I proue on this maner I. God both in the beginning and in the continuance of his grace doeth greater things vnto his seruants then they do commonly aske or thinke and because he hath promised aide and strength vnto them therefore in wonderfull wisdome hee casteth vpon them this heauie burden of death that they might make experience what is the exceeding might power of his grace in their weakenes II. Iudgement beginnes at gods house the righteous are laden with afflictions temptations in this life therefore in this worlde they haue their deaths and hells that in death they might not feele the torments of hell and death III. When Lazarus was dead Christ said He is not dead but sleepeth hence it followeth that the christian man can say My graue is my bedde my death is my sleepe in death I die not but onely sleepe It is thought that of all terrible things death is most
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
in the Lord. When thou readest that in the garden he praied lying groueling on his face sweating water and blood beginne to thinke seriously what an vnspeakable measure of Gods wrath was vpon thy blessed Sauiour that did prostrate his bodie vpon the earth and cause the blood to follow and thinke that thy sinnes must needes be most heynous that brought such bloodie and grieuous paines vpon him Also thinke it a very shame for thee to carrie thy head to heauen with haughtie lookes to wallow in thy pleasures and to draw the innocent blood of thy poore brethren by oppression and deceit for whome Christ sweat water and blood and take an occasion from Christs agonie to lay aside the pride of thy heart to be ashamed of thy selfe to grieue in heart yea euen to bleede for thine owne offences casting downe and humbling thy selfe with Ezra saying O my God I am confounded and ashamed to lift vp mine eyes vnto thee my God for mine iniquities are increased and my trespasse is growne vp into heauen When thou readest that Christ was taken and bound thinke that thy very sinnes brought him into the power of his enemies and were the very bondes wherewith he was tyed thinke that thou shouldest haue beene bound in the very same manner vnlesse he had beene a suretie and pledge for thee thinke also that thou in the selfe â—ame manner art bound and tied with the chaynes of thine owne sinnes and that by nature thy will affections and whole spirit is tied and chained to the will of the deuill so as thou canst doe nothing but that which he willeth lastly thinke and beleeue that the bondes of Christ serue to purchase thy libertie from hell death and damnation When thou hearest that he was brought before Annas and Caiaphas thinke it was meete that thy suretie and pledge who was to suffer the condemnation due vnto thee should by the high Priest as by the mouth of God be condemned and woonder at this that the very coessentiall and eternall Sonne of God euen the very soueraigne Iudge of the world stands to be iudged and that by wicked men perswading thy selfe that this so great confusion comes of thy sinnes Whereupon beeing further amazed at thy fearefull estate humble thy selfe in dust and ashes and pray God so to soften thy stonie heart that thou maiest turne to him and by true faith lay hold on Christ who hath thus exceedingly abased himselfe that his ignominie may be thy glorie and his arraignment thy perfect absolution When thou readest that Barrabas the murderer was preferred before Christ though he exceeded both men and Angels in holinesse thinke it was to manifest his innocencie and that thy very sinnes pulled vpon him this shamefull reproch and in that for thy cause he was esteemed worse then Barrabas thinke of thy selfe as a most heynous and wretched sinner and as Paul saith the head of all sinners When thou readest that he was openly and iudicially condemned to the cursed death of the crosse consider what is the wrath and furie of God against sinne and what is his great and infinite mercie to sinners and in this spectacle looke vpon thy selfe and with grones of heart crie out and say O good God what settest thou heare before mine eyes I euen I haue sinned I am guiltie and worthie of damnation Whence comes this chaunge that thy blessed sonne is in my roome but of thy vnspeakable mercie Wretch that I am how haue I forgotten my selfe and thee also my God O sonne of God how long hast thou abased thy selfe for me Therefore giue me grace O God that beholding mine owne estate in the person of my Sauiour thus condemned I may detest and loath my sinnes that are the cause thereof and by a liuely faith imbrace that absolution which thou offerest me in him who was condemned in my stead and roome O Iesu Christ Sauiour of the world giue me thy holy and blessed Spirit that I may iudge my selfe and be as vile and base in mine owne eyes as thou wast vile before the Iewes also vnite me vnto thee by the same spirit that in thee I may be as worthie to be accepted before God as I am worthie in my selfe to be detested for my sinnes When thou readest that he was clad in purple and crowned with thornes mocked and spit vpon behold the euerlasting shame that is due vnto thee and be ashamed of thy selfe in this point conforme thy self to Christ be content as he was to be reproched abused and despised so it be for a good cause When thou readest that before his crucifying he was stript of al his cloathes thinke it was that he beeing naked might beare thy shame on the crosse and with his most pretious and rich nakednesse couer thy deformitie When thou readest the complaint of Christ that he was forsaken of his father consider how he suffered the pangs and torments of hell as thy pledge and surety Learne by his vnspeakable torments what a fearefull thing it is to sinne against God and begin to renounce thy selfe and detest thy sinnes and to walke as a child of light according to the measure of grace receiued When thou commest to die set before thine eyes Christ in the midst of all his torments on the crosse in beholding of which spectacle to thy endlesse comfort thou shalt see a paradise in the middest of hell God the father reconciled vnto thee thy Sauiour reaching out his hands vnto thee to receiue thy soule vnto him and his crosse as a ladder to aduance it to eternall glorie Wheras he cried aloud with a strong voice at the point of death it was to shew that he died willingly without violence or constraint from any creature and that if it had so pleased him he could haue freed himselfe from death and haue cast his very enemies to the very bottom of hell When thou readest that he commended his soule into the handes of his Father consider that thy soule also so be it thou wilt beleeue in him is deliuered vp into the hands of God and shall be preserued against the rage and malice of all thine enemies and hereupon thou maist be bolde to commend thy spirit into the hands of God the father When thou readest of his death consider that thy sinnes were the cause of it and that thou shouldest haue suffered the same eternally vnlesse the sonne of God had come in thy roome againe consider his death as a ransome and apprehend the same by faith as the meanes of thy life for by death Christ hath wounded both the first and second death and hath made his crosse to be a throne or tribunall seate of iudgement against all his and thine enemies When thou readest of the trembling of the earth at the death of Christ thinke with thy selfe it did in his kind as it were grone vnder the burden of the sinnes of men in the world and by his motion then it signified that euen
ye were sealed with the Spirit of promise which is the earnest of our inheritance 2. Cor. 1.21 It is God that hath sealed vs and giuen vs the earnest of his Spirit in our hearts Here the words of sealing and earnest are to be considered For things that passe too and fro among men though they be in question yet when the seale is put too they are made out of doubt and therefore when God by his spirit is saide to seale the promise in the heart of euery particular beleeuer it signifieth that he giues vnto them euident assurance that the promise of life belongs vnto them And the giuing of earnest is an vnfallible token vnto him that receiueth it that the bargaine is ratified and that he shall receiue the things agreed vpon And it were a great dishonour vnto God to thinke that the earnest of his owne Spirit giuen vnto vs should be an euidence of eternall life not vnfallible but coniecturall Arg. 2. The faith of the Elect or sauing faith is a certen perswasion and a particular perswasion of remission of sinne and life euerlasting Touching the first of these twaine namely that faith is a certen perswasion yea that certentie is of the nature of faith it appeares by expresse testimonie of Scripture Mat. 14.31 O thou of little faith why hast thou doubted and â— 1. v. 21. If ye haue faith and doubt not Iam. 1.6 Let him aske in faith and wauer not for he that wauereth is like a waue of the sea â—ust of the wind and carried away Rom. 4.20 Neither did be doubt of the promise of God through vnbeleefe but was strengthened in faith I will not stand longer on this point which is not denied of any Touching the second part of my reason that faith is a particular perswasion applying things beleeued I prooue it thus The property of faith is to receiue the promise Gal. 3.14 and the thing promised which is Christ with his spirit Joh. 1.12 Now Christ is receiued by a particular application as will appeare if we doe but marke the ende and vse of the ministerie of the word and of the Sacraments For when God giues any blessing to man it is to be receiued by man as God giueth it Now God giues Christ or at the least offereth him not generally to mankind but to the seuerall and particular members of the Church In the Lords Supper as in euery sacrament there is a relation or analogie betweene the outward signes and the things signified The action of the minister giuing the bread and wine to the hands of particular communicants representeth Gods action in giuing Christ with his benefits to the same particular communicants Againe the action of receiuing the bread and wine particularly representeth an other spirituall action of the beleeuing heart which applieth Christ vnto it selfe for the pardon of sinne and life euerlasting Papists yeeld not to this yet if they refuse to maintaine this analogie they ouerturne the sacrament and dissent from antiquitie Augustine saith The bodie of Christ is ascended into heauen some may answer and say How shall I hold him beeing absent how shall I reach vp mine hand to heauen that I may lay hold of him sitting there Send vp thy faith and thou hast laid hold of him And what is more common then an other saying of his What meanest thou to prepare thy bellie and teeth Beleeue and thou hast eaten Againe Eph. 3.12 Paul saith By Christ we haue boldnes and entrance with confidence by faith in him In which words are set downe two notable effects and fruits of faith boldnes and confidence Boldnes is when a poore sinner dare come into the presence of God not beeing terrified with the threatnings of the law nor with the consideration of his owne vnworthines nor with the manifold assaults of the deuill and it is more then certentie of Gods fauour Now whereas Papists answer that this libertie or boldnes in comming vnto God proceedes of a generall faith they are farre wide It is not possible that a generall perswasion of the goodnes and truth of God and of his mercie in Christ should breed confidence and boldnes in the heart of a guiltie sinner and no example can be brought thereof This generall faith concerning the articles of our beleefe was no doubt in Caine Saul Achitophel Iudas yea in the deuill himselfe and yet they despaired and some of them made away themselues and the deuill for all his faith trembleth before God Wherefore that faith which is the roote of these excellent vertues of boldnes and confidence must needes be a speciall faith that is a large and plentifull perswasion of the pardon of a mans owne sinnes and of life euerlasting Againe Heb. 11. 1. faith is called hypostasis that is a substance or subsistance of things hoped for where faith in the matter of our saluation and other like things is made to goe beyond hope for hope waites for things to come till they haue a beeing in the person hoping but faith in present giues a subsisting or beeing vnto them This can not be that generall faith of Papists tearmed Catholicke for it comes short of hope but it must needes be a speciall faith that makes vs vndoubtedly beleeue our owne election adoption iustification and saluation by Christ. And to this purpose haue some of the fathers said excellent well Augustine saith I demand of thee O sinner doest thou beleeue Christ or no thou saiest I beleeue What beleeuest thou that he can freely forgiue thee all thy sinnes Thou hast that which thou hast beleeued Ambrose saith This is a thing ordained of God that he which beleeueth in Christ should be saued without any worke by faith alone freely receiuing remission of sinnes And with Ambrose I ioyne the testimonie of Hesichius vpon Leuiticus who saith God pitying mankind when he saw it disabled for the fulfilling of the works of the law willed that man should be saued by grace without the workes of the law And grace proceeding of mercie is apprehended by faith alone without workes Whereas in the two last testimonies faith is opposed generally to all works and is withall said to apprehend and receiue yea alone to apprehend and receiue grace and remission of sinnes they can not be vnderstood of a generall but of a special applying faith Bernard hath these words If thou beleeuest that thy sinnes can not be blotted out but by him against whome thou hast sinned thou dost well but goe yet further and beleeue that he pardoneth thy sinnes This is the testimonie which the holy Ghost giueth in our hearts saying Thy sinnes are forgiuen thee For so the Apostle thinketh that a man is iustified freely by faith Papists beeing much choked with this place make answer that S. Bernard doth not say that we must beleeue the pardon of our sinns absolutely without respect of works but that he requires the condition of our conuersation and repentance as signes whereby
kept vncerten till the time to come are thrust into the text by head shoulders and Hierome hath them not Secondly I answere that the holy Ghost doth not deny simplie the knowledge of gods loue or hatred as though there could be no certaine assurance of it in this life If wee vnderstand the wordes thus then the argument of the holy Ghost must be framed on this manner If loue or hatred were to bee knowne then it must be knowne by the outward blessings of God but it cannot be knowne by the outward blessings of God for all things come alike to all therefore loue and hatred cannot be known The proposition is false For loue may bee knowne other waies then by outward benefits and therefore the reason is not meete to be ascribed to the spirit of trueth Wherefore the true and proper sense of the wordes is that loue or hatred can not be iudged or discerned by outward blessings of God Saint Bernard speakes of this text on this manner that no man knowes loue or hatred namely by him yet that God giues most certaine testimonies thereof to men vpon earth And serm 5. de Dediâ— his words are these Who knowes if he be worthie loue or hatred who knowes the mind of the Lord Here both faith and truth must needes helpe vs that that which is hidden in the heart of the father may be reuealed vnto vs by the spirit and his spirit giuing testimony perswades our spirit that we are the sonnes of God and this perswasion is caused by his calling and iustifying vs freely by faith And S. Hierome though commonly abused to the contrarie saith no more but that men cannot knowe loue or hatred by the present afflictions which they suffer because they know not whether they suffer them for triall or punishment Obiect 3.1 Cor. 4. I iudge not my selfe I know nothing by my selfe Here Paul as not being priuie to his owne estate reâ—useth to giue any iudgement of his righteousnes Ans. It is manifest by the wordes of this epistle that certaine in Corinth boldly more then wisely censured the Apostles ministerie and withall disgraced it in respect of the ministerie of other teachers Therefore Paul in this chapter goes about to make an Apologie for himselfe speaking nothing of his owne person and the estate thereof before God but onely of his ministerie and the excellency thereof And this is the iudgement of Theodoret Aquinas Lira vpon this text And when he saith I iudge not my selfe his meaning is I take not vpon me to iudge of what value and price my ministerie is before God in respect of the ministerie of this or that man but I leaue al to God Here then Paul refuseth onely to giue iudgement of the excellencie of his owne ministerie and in other causes he refuseth not to iudge himselfe as when he said I haue fought a good fight I haue kept the saith hence sorth is laid vp for me the crowne of righteousnesse which the Lord the righteous iudge shal giue me 2. Tim. 4.8 And Chrysostome on this place saith that Paul refused to iudge himselfe not simply but onely for this ende that he might restraine others and teach them modestie And where Paul saith I knowe nothing by my selfe the speech is not generall but must bee vnderstood of the negligences and offences in the compasse of his ministerie For hee was priuie to himselfe that in simplicitie and godly purenes hee had his conuersation in the worlde 2. Cor. 1.12 and he knew this by himselfe that nothing should seuer him froÌ„ the loue of God in Christ. Rom. 8.38 Obiect 4. That we may be iustified there is somewhat required in vs namely faith and repentnnce and where these are wanting a man cannot be iustified Now no man can be certen by the certaintie of faith that he repents of his sinnes with all his heart and that he hath such a faith as God requires at our hands considering there is no testimonie in the word of our faith and repentance in particular Therefore no man can be certaine by certaintie of faith that his sinnes are pardoned Ans. It is not necessarie that any man should bee certaine by faith of his faith repentance because faith is only of such things as are present whereas faith and repentance are truely preâ—ent in all that truely beleeue and repent it shall be sufficient if a man may any way be vnfallibly certaine that he hath them And though some men falsly perswade themselues that they beleeue yet he that hath true faith indeede knowes that he hath true faith euen as certainly as he that vnderstands that hee vnderstands Paul saith to the Corinthians Prooue your selues whether yee bee in the faith or no 2.13.5 hereby giuing them to vnderstand that all which beleeue haue the spirit of discerning to know certainely that they doe beleeue Againe he saith of himselfe 2. Tim. 1.12 I knowe whome I haue beleeued And S. Iohn saith 1. epist. 3. 24. By this we knowe that he dwels in vs by the spirit which he hath giuen vs making no question of it but that he which hath the spirit knowes that hee hath the same And testimonies of men are not wanting in this case August Euery one seeth faith to be in his owne heart if hee beleeue if not he seeth it to be wanting Againe A beleeuer seeth his owne faith by which hee answereth that hee beleeueth without doubt and Hee which loueth his brother more knoweth the loue whereby he loueth then his brother whome hee loueth Againe whereas it is said that hauing faith yet we know not whether it be sufficient or no I answer that faith beeing without hypocrisie is sufficient to saluation though it be vnperfect God more respects the trueth of our faith then the perfection thereof And as the hand of the child or of the palsie man though it be feeble is able to reach out it selfe and receiue an almes of a Prince so the faith that is but weake is able to apprehend and receiue Christ with all his benefits Obiect 5. Prov. 28. Blessed is the man that feareth alwaies Phil. 2. Worke your saluation with feare and trembling Ans. There is threefold feare one of nature the second of grace the third of distrust Feare of nature is that wherby the nature of man is troubled with any thing that is hurtfull vnto it and therefore auoideth it Feare of grace is that excellent gift which is called the beginning of wisdome and it is a certaine awe or reuerence vnto God in whose presence we doe whatsoeuer wee doe Feare of distrust is when men tremble at the iudgements of God for their sinnes because they haue no hope of mercie Of these three the first was good by creation therefore it was in our Sauiour Christ but since the fall it is defectiue The third is a vice called slauish feare And the second is that which is commanded in these and
the like places of Scripture the intent whereof is to make vs circumspect and feareful least we should offend God by any sinne our owne weaknesse considered and the imminent iudgements of God And this kind of feare as all the first may stand with certaintie of faith Rom. 11. Thou standest by faith be not high minded but feare Psa. 2. Serue the Lord in feare and reioice in trembling Obiect 6. Where there is no word there is no faith For faith and the worde of God be relatiues But there is no word of God that saith to particular men Cornelius or Peter or Iohn thy sinnes are pardoned excepting a fewe persons as Marie Magdalen and the palsie man c. Therefore there is no particular faith Ans. Though there be no word set down in Scripture touching the saluation of this or that particular man yet there is set downe that which is equiuolent to a particular worde and as much in effect For the promise of remission of sinnes and life euerlasting is giuen with a commandement that euery man apply the promise to himselfe as I haue before prooued and this is altogither as much as if euery mans particular name had beene put in the promise I adde further that the promises of the gospel must bee considered two waies first as they are generally set downe in Scripture without application to any person secondly as they are taught and published in the ministery of the word the end whereof is to apply them to the persons of men partly by preaching and partly by administring the Sacraments of Baptisme and the Lords supper which are seales of righteousnes of faith Nowe the promise applied and as I may say particularized to the members of the Church is by the vertue of Gods ordinance as much as if God himselfe had giuen the promise particularly and annexed mens names vnto it It is further aunswered that the promise of remission of sinne is preached not simply but vpon condition of mens faith and repentance which indeede cannot be certainely knowne I answere againe as I haue alreadie prooued that he which truly beleeueth and repenteth knoweth that he doth certainly beleeue and repent Obiect 7. To beleeue the pardon of a man owne sinnes is none of the articles of faith propounded in any Creed either of the Apostles or the Nicene fathers or Athanasius or any other creed Answ. This faith is contained vnder these wordes I beleeue remission of sinnes and I prooue it thus These wordes are an article of Christian faith and therefore they must in sense containe more then the deuil doth or can beleeue now the deuill beleueth thus much that God giues remission of sinnes to his Church Christian men therefore must go one step further and beleeue particularly the remission of their own sinnes Otherwise if the Papists will haue the Catholike faith to beleeue no more in this point then the damned spirits beleeue let them take it to themselues But they reply further that if there were any such article of faith then some persons must beleeue that they are iust though they willingly commit mortall sinne which is an euident falshood Ans. He that beleeues the pardon of his owne sinnes by true faith hath the spirit of God in him and a constant purpose not to sinne against God and therfore if hee sinne it is against his purpose and without any full consent of will and it is not hee that doeth it but the sinne that dwelleth in him But if it so fall out that the childe of God be ouertaken with any actuall sinne then his case standeth thus Hee hath by his fall wounded his conscience weakened his faith bereaued himselfe of Gods fauour as much as in him lieth made himselfe guiltie of a sinne and worthie of damnation and God for his part accordingly turnes the wonted signes of his fauour into signes of anger and displeasure and though it be pardoned in the purpose of God yet is it not actually pardoned till the partie repent Things standing thus we teach not that men must beleeue the pardon of their sinnes while they liue and lie in them for that were flatly to teach falshood for trueth but our doctrine is that such persons must first of al humble themselues and say with the prodigall child that they haue sinned against God and are not worthie to be called his children any more and again renue their decaied faith and repentanceâ— that they may beleeue as before their perfect reconciliation with God Obiect 8. In respect of God who is trueth it selfe we are to beleeue the promise in particular yet if we respect our owne vnworthinesse and indisposition we are to feare and in some part to doubt For the promise of remission of sinnes is not absolute but depends vpon the condition of our workes Therefore our certentie is onely coniecturall Ans. I answer first that in respect of our owne vnworthines we are not to doubt of our saluation but to be out of all doubt yea to despaire before the iudgement seat of God For they which are of the works of the law are vnder the curse Gal. 3.10 and Paul saith of his own works of grace In this I am not iustified 1. Cor. 4.4 And Dauid being out of al doubt of his owne deserued daÌ„nation in regard of his own vnworthines saith freely Enter not into iudgement with thy seruant O Lord for no flesh shall bee iustified in thy sight Againe the consideration of any vnworthines in our selues doth not hinder a resolution concerning Gods mercie in Christ. For true faith makes an entrance vnto God with boldnes I say with boldnes euen for those persons that are vnworthie in themselues Eph. 4. 12. And Abraham whose faith is to be followed of vs did not vpon the consideration of his old decaied bodie rest himselfe with bare hope vpon a likelihood of the accomplishment of gods promise but he beleeued vnder hope euen against hope Rom. 4.18 Lastly I answer that the ground of the former obiection is erronious namely that the promise of saluation depends on the condition of our works because the Scripture saith it is made and accomplished on mans part freely I graunt indeede that to the promise there is annexed a condition of faith yet faith must not here be considered as a worke but as an instrument apprehending Christ with his benefits and withall repentance with the fruits thereof are on our part required yet no otherwise but as they are necessary consequents of faith and the signes and documents thereof Obieâ—t 9. No man knowes all his sinnes no man therefore can certainly knowe that all his sinnes are pardoned and that he is accepted of God Ans. The ground of this argument is false namely that a man cannot be assured of the pardon of his sinnes if some of them be vnknowne And to make this manifest I will lay downe a more certen ground which shall be this As the case is in Repentance so it is also
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
called vniuersall Bishop the vniuersall Church goeth to decaie And chap. 144. I say boldely that whosoeuer calleth or desireth to call himselfe vniuersall priest in his pride is a forerunner of Antichrist And beholde in the preface of the Epistle which ye directed vnto me you caused to be set a proud title calling me vniuersal Pope Bernard Consider that thou art not a Lord of Bishops but one of them Churches are maimed in that the Romane bishop draweth all power to himselfe Againe Gregorie himselfe beeing Pope saith to the Emperour I which am subiect to your commandement haue euery way discharged that which was due in that I haue performed mine allegiance to the Emperour and haue not concealed what I thought on Gods behalfe And pope Leo the fourth after Gregorie 200. yeares acknowledged the Emperour Lotharius for his soueraigne prince and professed obedience without gainsaying to his imperiall commandements To conclude whereas they say that there is a donble head of the Church one imperiall which is Christ alone the other ministeriall which is the pope gouerning the whole Church vnder Christ I answer this distinction robbeth Christ of his honour because in setting vp their ministeriall heade they are faine to borrow of Christ things proper vnto him as the priuiledge to forgiue sinnes properly and the power to gouerne the whole earth by making of lawes that shall as truely bind conscience as the lawes of God c. The 19 point Of the efficacie of the sacraments Our Consent Conclus I. We teach and beleeue that the sacraments are signes to represent Christ with his benefits vnto vs. Conclus II. We teach further that the Sacraments are indeede instruments whereby God offereth and giueth the foresaid benefits vnto vs. Thus farre we consent with the Romane Church The difference The difference betweene vs standes in sundrie points First of all the best learned among them teach that sacraments are phisicall instruments that is true and proper instrumentall causes hauing force and efficacie in them to produce and giue grace They vse to expresse their meaning by these comparisons When the scriuener takes the pen into his hand and writes the action of writing comes from the penne mooued by the hand of the writer and in cutting of wood or stone the diuision comes from the sawe mooued by the hand of the workeman euen so the grace say they that is giuen by God is conferred by the sacrament it selfe Now we for our parts hold that sacraments are not phisicall but meere voluntarie instruments Voluntarie because it is the will and appointment of God to vse them as certaine outward meanes of grace Instruments because when we vse them aright according to the institution God then answerably conferres grace from himselfe In this respect onely take we them for instruments and no otherwise The secōd difference is this they teach that the very action of the minister dispēsing the sacrament as it is a work done giues grace immediatly if the party be prepared as the very washing or sprinkling of water in baptisme and the giuing of bread in the Lords supper euen as the orderly moouing of the pen vpon the paper by the hand of the writer causeth writing We hold the contrarie namely that no action in the dispensation of a Sacrament conferreth grace as it is a worke done that is by the efficacie and force of the very sacramentall action it selfe though ordained of God but for two other waies First by the signification thereof For God testifies vnto vs his will and good pleasure partly by the word of promise and partly by the sacrament the signes representing to the eyes that which the word doth to the eares being also types and certen images of the very same things that are promised in the word and no other Yea the elements are not general and confused but particular signes to the seuerall communicants and by the vertues of the Institution for when the faithfull receiue the signes from God by the hands of the Minister it is as much as if God himselfe with his owne mouth should speake vnto them seuerally and by name promise to them remission of sinnes And things said to men particularly doe more affect and more take away doubting then if they were generally spoken to an whole companie Therefore signes of graces are as it were an applying and binding of the promise of saluation to euery particular beleeuer and by this meanes the oftner they are receiued the more they helpe our infirmitie and confirme our assurance of mercie Againe the sacrament conferres grace in that the signes thereof confirmes faith as a pledge by reason it hath a promise annexed to it For when God commands vs to receiue the signes in faith and withall promiseth to the receiuers to giue the thing signified he bindes himselfe as it were in bond vnto vs to stand to his owne word euen as men binde themselues in obligations putting to their hands and seales so as they cannot go backe And when the signes are thus vsed as pledges and that often they greatly increase the grace of God as a token sent from one friend to an other renewes and confirmes the perswasion of loue These are the two principall waies whereby the sacraments are said to conferre grace namely in respect of their signification and as they are pledges of Gods fauour vnto vs. And the very point here to be considered is in what order and manner they confirme And the manner is this The signes and visible elements affect the senses outward and inward the senses conuay their obiect to the mind the mind directed by the holy Ghost reasoneth on this manner out of the promise annexed to the sacrament He that vseth the elements aright shall receiue grace thereby but I vse the elements aright in faith and repentance saith the minde of the beleeuer therefore shall I receiue from God increase of grace Thus then faith is confirmed not by the worke done but by a kind of reasoning caused in the minde the argument or proofe whereof is borrowed from the elements beeing signes and pledges of Gods mercie The third difference The Papists teach that in the sacrament by the work done the very grace of iustification is conferred We say no because a man of yeares must first beleeue and be iustified before he can be a meete partaker of any sacrament And the grace that is conferred is onely the increase of our faith hope sanctification c. Our Reasons Reason I. The word preached and the sacraments differ in the manner of giuing Christ and his benefits vnto vs because in the word the spirit of God teacheth vs by a voice conueied to the minde by the bodily eares but in the sacraments annexed to the word by certaine sensible and bodily signes viewed by the eie Sacraments are nothing but visible words and promises Otherwise for the giuing it selfe they differ not Christ himselfe faith that in the very worde
one the fault came on all men to condemnation so by the iustifying of one the benefit abounded toward all men to the iustification of life The third Principle Q. What meanes is there for thee to escape this damnable estate A. Iesus Christ the eternall sonne of God beeing made man by his death vpon the crosse and by his righteousnes hath perfectly alone by himselfe accomplished all things that are needfull for the saluation of mankind 1. Iesus Christ the eternall sonne of God And the word was made flesh and dwelt among vs and we sawe the glory thereof as the glory of the onely begotten Sonne of the Father full of grace and trueth 2. Being made man For he in no sort tooke the angels but he tooke the seede of Abraham 3. By his death vpon the crosse But he was wounded for our transgressions he was broken for our iniquities the chastisement of our peace was vpon him and with his stripes we are healed 4. And by his righteousnes For as by one mans disobedience many were made sinners so by the obedience of one shall many also be made righteous For he hath made him to be sinne for vs which knewe no sinne that wee should be made the righteousnes of God in him 5. Hath perfectly Wherefore he is able also perfectly to saue them that come vnto God by him seeing hee euer liueth to make intercession for them 6. Alone by himselfe Neither is there saluation in any other for among men there is giuen none other name vnder heauen whereby we must be saued 7. Accomplished all things needefull for the saluation of mankind And he is the reconciliation for our sinnes and not for ours onely but also for the sinnes of the whole worlde The fourth Principle Q. But how maiest thou be made partaker of Christ and his benfits A. A man of a contrite and humble spirit by faith alone apprehending applying Christ with all his merits vnto himselfe is iustified before God and sanctified 1. A man of a contrite and humble spirit For thus saith hee that is high and excellent he that inhabiteth the eternitie whose name is the holy one I dwell in the high and holy place with him also that is of a contrite and humble spirit to reuiue the spirit of the humble and to giue life to thē that are of a contrite heart The sacrifices of God are a contrite spirit a contrite and a broken heart O God thou wilt not despise 2. By faith alone As soone as Iesus heard that word spoken he said vnto the Ruler of the Sinagogue be not afraid onely beleeue So Moses made a serpent of brasse and set it vp for a signe and when a serpent had bitten a man then he looked to the serpent of brasse and liued And as Moses lift vp the serpent in the wildernesse so must the sonne of man bee lifted vp That whosoeuer beleeueth in him should not perish but haue eternall life 3. Apprehending and applying Christ with all his merits vnto himselfe But as many as receiued him to them he gaue power to bee the sonnes of God to them that beleeue in his name And Iesus said vnto them I am the bread of life hee that commeth to me shall not hunger and he that beleeueth in me shall neuer thirst 4. Is iustified before God For what saith the Scripture Abraham beleeued God and it was counted to him for righteousnes Euen as Dauid declareth the blessednes of the man vnto whome God imputeth righteousnes without workes saying Blessed are they whose iniquities are forgiuen and whose sinnes are couered 5. And sanctified And he put no difference betweene vs and them after that by faith he had purified their hearts But ye are of him in Christ Iesus who of God is made vnto vs wisdome and righteousnesse and sanctification and redemption The fift Principle Q. What are the ordinarie or vsuall meanes for the obtaining of faith A. Faith commeth only by the preaching of the word and increaseth daily by it as also by the administration of the Sacraments and praier 1. Faith cōmeth only by the preaching of the word increaseth daily by it But howe shal they cal on him in whom they haue not beleeued how shal they beleeue in him of whome they haue not heard and howe shall they heare without a preacher Where there is no vision the people decay but he that keepeth the lawe is blessed My people are destroyed for lacke of knowledge because thou hast refused knowledge I will also refuse thee that thou shalt bee no priest to mee and seeing thou hast forgotten the lawe of thy God I will also forget thy children 2. As also by the administration of the Sacraments After he receiued the signe of circumcision as the seale of the righteousnes of the faith which he had when he was vncircumcised that he should bee the Father of all them that beleeue not beeing circumcised that righteousnes might be imputed to thē also Moreouer brethren I would not that yee should bee ignorant that all our Fathers were vnder the cloud and all passed through the sea c. 3. And Praier For whosoeuer shall call vpon the name of the Lord shall be saued The sixt Principle Q. What is the estate of all men after death A. All men shal rise againe with their owne bodies to the last iudgement which beeing ended the godly shall possesse the kingdome of heauen but vnbeleeuers and reprobates shall bee in hell tormented with the diuell and his angels for euer 1. All men shall rise againe with their owne bodies Maruell not at this for the houre shall come in the which all that are in the graues shall heare his voice And they shall come forth that haue done good vnto the resurrection of life but they that haue done euill vnto the resurrection of condemnation 2. To the last iudgement For God will bring euery worke vnto iudgement with euery secret thing whether it be good or euill But I say vnto you that of euery idle worde that men shall speake they shall giue account thereof at the day of iudgement 3. VVhich beeing ended the godly And deliuered iust Lot vexed with the vncleane conuersation of the wicked And the Lord said vnto him goe through the middest of the cittie euen through the middest of Ierusalem and set a marke vpon the foreheads of them that mourne and crie for all the abominations that be done in the middest thereof 4. Shall possesse the kingdome of God Then shall the king say to them on his right hand Come ye blessed of my father inherit ye the kingdome prepared for you from the beginning of the world 5. But vnbeleeuers and rebrobates shall bee in hell tormented with the deuill and his angels Then shal he say vnto them on the left
Christ. 1. Cor. 3.1 II. Conclusion The first material beginnings of the conuersion of a sinner or the smallest measure of renewing grace haue the promises of this life and the life to come The exposition THE beginnings of conuersion must bee distinguished some are beginnings of preparations some beginnings of composition Beginnings of preparation are such as bring vnder tame and subdue the stubburnenesse of mans nature without making any change at all of this sort are the accusations of the conscience by the ministerie of the lawe feares and terrors arising thence coÌ„punction of heart which is the apprehension of gods anger against sin Now these and the like I exclude in the conclusion for though they goe before to prepare a sinner to his conuersion followingâ— yet are they no graces of God but fruites of the law that is the ministerie of death of an accusing conscience Beginnings of composition I tearme all those inwarde motions and inclinations of Gods spirit that follow after the worke of the law vpon the conscience and rise vpon the meditation of the Gospel that promiseth righteousnes and life euerlasting by Christ out of which motions the conuersion of a sinner ariseth and of this it consisteth what these are it shall afterward appeare Againe grace must be distinguished it is twofold restraining grace or renuing grace Restraining grace I tearme certaine common giftes of God seruing onely to order and frame the outward conuersation of men to the lawe of God or seruing to bereaâ—e men of excuse in the daie of iudgement By this kind of grace heathen men haue beene liberall iust sober valiant By it men liuing in the Church of God haue beene inlightened and hauing tasted of the good worde of God haue reioyced therein and for a time outwardly conformed themselues thereto renewing grace is not common to al men but proper to the elect and it is a gift of Gods spirit whereby the corruption of sinne is not onely restrained but also mortified and the decaied Image of God restored Now then the conclusion must onely be vnderstood of the second and not of the first for though a man haue neuer so much of this restraining grace yet vnlesse he haue the spirit of Christ to create faith in the heart and to sanctifie him he is as farre from saluation as any other Now then the sense and meaning of the conclusion is that the very least meanes of sauing grace and the very beginnings or seedes of regeneration doe declare and after a sort giue title to men of all the mercifull promises of God whether they concerne this life or the life to come and therefore are approoued of God if they be in trueth and accepted as greater measures of grace That which our Sauiour Christ saieth of the worke of miracles â—f you haue faith as a graine of Musterd seede ye shall say vnto this mountaine remooue hence to yonder place and it shall remooue must by the lawe of equall proportion be applyed to faith repentance the feare of God and all other graces if they bee truely wrought in the heart though they bee but as small as one little graine of musterd-seede they shall be sufficiently effectuall to bring forth good workes for which they were ordained The Prophet Esay 42.3 saith that Christ shall not quench the smoaking flaxe nor breake the bruised reede Let the comparison be marked fire in flaxe must be both little and weake in quantitie as a sparke or twaine that cannot cause a flame but onely a smoake specially in a matter â—o easie to burne Here then is signified that the gifts and graces of Gods spirit that are both for measure and strength as a sparke or twaine of fire shall not be neglected but rather accepted and cherished by Christ. When our Sauiour Christ heard the young man make a confession of a practise but of outward and ciuill righteousnes he looked vpon him and loued him and when he heard the Scribe to speake discreetely but one good speach that to louâ— God with all his heart is aboue all sacrifices he said vnto him That he was not farre from the kingdome of heauen Therefore no doubt hee will loue with a more special loue and accept as the good subiects of his kingdome those that haue receiued a further mercie of God to be borne anew of water and of the spirit III. Conclusion A constant and earnest desire to be reconciled to God to beleeue and to repent if it be in a touched heart is in acceptation with God as reconciliation faith repentance it selfe The Exposition LVst or desire is twofold naturall and supernaturall Naturall is that whose beginning and obiect is in nature that is which ariseth of the naturall will of man and anecteth such things as are thought to be good according to the light of nature And this kind of desire hath his degrees yet so as they are all limited within the compasse of nature Some desire riches honours pleasures some learning and knowledge because it is the light and perfection of the minde some goe further and seeke after the vertues of iustice temperance liberalitie c. and thus many heathen men haue excelled Some againe desire true happinesse as Balaam did who wished to die the death of the righteous because it is the propertie of nature to seeke the preseruation of it selfe But here nature staies it selfe for where the minde reueales not the will affects not Supernaturall desires are such as both for their beginning and obiect are aboue nature for their beginning is from the holy Ghost and the obiect or matter about which they are conuersant are things diuine and spirituall which concerne the kingdome of heauen and of this kind are the desires of which I speake in this place Againe that we may not be deceiued in our desires but may the better discerne them from flittering fleeting motions I adde three restraints First of all the desire of reconciliation the desire to beleeue or the desire to repent c. must be constant and haue continuance otherwise it may iustly be suspected Secondly it must be earnest and serious though not alwaies yet at sometimes that we may be able to say with Dauid My soule desireth after thee O Lord as the thirstie laÌ„d And as the heart braieth after the riuers of water so panteth my soule after thee O God my soule thirsteth for God euen the liuing god Thirdly it must be in a touched heart for when a man is touched in conscience the heart is cast down and as much as it can it withdrawes it selfe from God For this cause if then there be any spirituall motions whereby the heart is lift vp vnto God they are without doubt from the spirit of God Thus then I auouch that the desire of reconciliation with God in Christ is reconciliation it selfe the desire to beleeue is faith indeede and the desire to repent repentance it selfe But marke how A desire to be reconciled is not
reconciliation in nature for the desire is one thing and reconciliation is an other but in Gods acceptation for if we being touched throughly for our sinnes doe desire to haue them pardoned and to be at one with God God accepts vs as reconciled Againe desire to beleeue it is not faith in nature but onely in Gods acception God accepting the will for the deede That this doctrine is the will and word of God it appeares by these reasons First of all God hath annexed a promise of blessednes and of life euerlasting to the desire of grace Math. 5. Blessed are they which hunger and thirst after righteousnes for they shall be satisfied Ioh. 7.38 If any man thirst let him come to me and drinke Reu. 21. I will giue vnto him which is a thirst of the well of the water of life freely Now what is this to thirst properly it is when we are in a drought or drinesse and want drinke to refresh vs to desire it And therefore by a resemblance they are saide to thirst after righteousnesse that want it and would haue it and they thirst after Christ that feele themselues out of Christ and desire yea long after the blood of Christ that they might bee refreshed with it in their consciences Here then we see that the desire of mercie in the want of mercie is the obtaining of mercie and the desire to beleeue in the want of faith is faith Though as yet thou want firme and liuely grace yet art thou not altogether void of grace if thou canst desire it thy desire is the seed conception or budde of that which thou wantest nowe is the spring time of the ingrafted worde or the immortall seede cast into the furrowes of thy heart waite but a while vsing good meanes and thou shalt see that leaues blossoms and fruites will shortly followe after Secondly the desire of any good thing is accepted of God as the liuely inuocation of his holy name Psal. 10. God heareth the desires of the poore Psal. 145. Hee will fulfill the desire of them that feare him When Moses said nothing but onely desired in heart the helpe and protection of God at the red sea the Lord said vnto him why criest thou vnto me Exod. 14. And when wee knowe not to pray as wee oughtâ— Paul saith that the spirit maketh request by the inward groanes of the heart Rom. 8 26â— Hence I gather when a man in his weakenes praies with â—ighes and groanes for the gift of liuely faith the want whereof he finds in himselfe his very praier on this manner made is as truely in acceptation with God as the praier made in liuely faith Thirdly to the testimonie of Scripture I adde the testimonies of Godly and learned men not to prooue the doctrine in hand but to shewe a consent and to prooue thus much that the thing which I auouch is no priuat phantasie of any man Augustine saieth Let thy desire be before him and thy father which seeth in secret shall rewarde thee openly for thy deâ—ire is thy praier and if thy desire be continuall thy praier is continuall Hee addes further in the same place that the desire is a continuall voice and the crie of the heart and the inward inuocation of God which may bee made without intermission Againe The whole life of a good christian is an holy will and desire And that which thou desirest thou seest not but by desiring art as it were inlarged and made capable that when it shall come which thou shalt see thou maiest be filled Bernard saith What is not desire a voice Yea a very strong voice God heareth the desire of the poore and a continuall desire though we speake nothing is a voice continued Luther saith Christ is then truely omnipotent and then truely raignes in vs when we are so weak that we can scarce giue any groane For Paul saith that one such groane is a strong crie in the eares of God filling both heauen and earth Againe very fewe knowe howe weake and small faith and hope is vnder the crosse and in temptation For it appeares then to be as smoaking flaxe which a good blast of winde would presently put out but such as beleeue in these combates and terrours against hope vnder hope that is opposing themselues by faith in the promises of Christ against the feeling of sinne and the wrath of God doe finde afterward that this little sparke of faith as it appeares to reason which hardly perceiueth it is peraduenture as the whole element of fire which filleth all heauen and swalloweth vp all terrours and sinnes Again the more we finde our vnworthinesse and the lesse we finde the promises to belong vnto vs the more we must desire them beâ—ing assured that this desire doeth greatly please God who desireth and willeth that his grace should be earnesâ—ly desired This doeth faith which iudgeth it a pretious thing and therefore greatly hungereth and â—hirsâ—eth after it and so obtaines it For God is delighted to fill the hungrie with good things and to send the rich emptie away Theodore Beza saith If thou finde not thine heart inwardly touched pray that it may be touched for then must thou knowe that this desire is a pledge of the fathers good will to thee Kimnitius saith When I haue a good desire though it doe scarcely shewe it selfe in some little and slender sigh I must bee assured that the spirit of God is present and worketh his good work Vrsinus saith Faith in the most holy men in this life is vnperfect and weake Yet neuerthelesse whosoeuer feeles in his heart an earnest desire to beleeue and a striuing against his naturall doubtings both can and mâ—st assure himselfe that he is indued with true faith Againe Wicked men doe not desire the grace of the holy spirit whereby they may resist sinne And therefore they are iustly depriued of it for hee that earnestly desireth the holy Ghost hath it alreadie because this desire of the spirit cannot be but from the spirit as it is saide Blessed are they that hunger thirst after righteousnesse for they shall be satisfied Bradford saith Thy sinnes are vndoubtedly pardoned c. for god hath giuen thee a penitent and beleeuing heart that is an heart which desireth to repent and beleeue for such an one is taken of him hee accepting the will for the deede for a penitent and beleeuing heart indeede Taffine saith Our faith may be so small and weake as it doth not yet bring forth fruits that may be liuely felt of vs but if they which feele themselues in such estate desire to haue these feelings namely of Gods fauour and loue if thâ—y aske them at Gods hand by praier this desire and praier are testimonies that the spirit of God is in theÌ„ and that â—â—ey haue faith alreadie for is such a desire a fruite of the flesh or of the spirit It is of the
2â— 29 Rev. â— 9 3.9 Psal. 26.5 Ioh. 17.17 1. Tim 1.17 Rom 11 20. Phil. 2 1â— Mat. 9.24 â— Tim. 4.7 Eph 3.7 2. Thess. 3.14 Math. 26.23 Rev. 7.9 Catholica i. per totum orbem diffusa Aug. epiâ—t 170. Ioh. 2.1,2 1. Cor 1.2 and 14.33 Psal. 16.5 Psal. 73.26 a Act. 26.18 Coloss. 1.12 Eph. 1.18 1. Cor. 10.16 Isa. 55. â— Rev. 3 18. Act. 4.32 Isa. 11.6,7 2. Pet. 1.7 Gal 6.2 Gal. 5.13 Mat. 5â— Leuit. 11.44 Mat. 11.28 1. Cor. 11.1 Luk. 13.18 Mat. 7.5 Heb. 10.14 Gal. 6.1 a As Chirurgians â—â—â—derâ—y see armes and legs in ioynt 2. Kiâ—g 6.16 Psal 10â— 23 â—â—od 32.10 b Spiritual 〈…〉 or temporall goods Act â— 21 2. â—or 8.1 Gal 6.10 â—ev 6.10 â— Ioh. 1.6 Phil 2.1 â—ph 4 3. â—sal 16.3 Amos 6.6 â—ph 6.18 Phil. 4.14 1. Ioh. 3 16. Ioh. 20.23 Mark 2.7 Esa. 31. â—4 Esa. 62 1â— â—om 4 25. 1. Ioh 1.7 1. Pet. 1.18 Psal. 32. 1. Esâ— â—4 22 Esâ—â—â— 17 Miâ—h 7.19 Psal. 32. â—â— â— â—ing 2â— â—2 1. Ioh. 3.8 Math. â—2 â—â— Rom. 2. â— Eccles. 9.2 1. Cor. 15. Iob. 19.25 â—â—es 14. 18. 1. Cor. 15.50 Eccles 3.19 Ioh. 5.28 Iob. 19.27 â— Cor. 15.43 â—sal 16.9 Act. 3 1â— a Aug. in Fâ— chir cap. 91. Ioh. 5 2â— Act. 3.19 Hierome 1. Thesâ— 4. â—â— Iob. 19.25 Heb. 11.35 Act. â—4 16 a Or in the meane season Rev. 6.9 Luk. 16.23 Math. 14. â— Dan 4.33 Isa. 64.1 1. Coâ— â— 9 2. Coâ— 1â— 4 Ioh. 17.21 â—ev â—â— 3 â— Cor. 15.28 Rev. â—â— 22 vers 23. Cap. 22. â—â— Rev. 21.4 1. Cor. 13 12â— Gen. 2.23 Mat. 17.4 〈◊〉 66 2◠〈◊〉 â— 9 â—hil 3.21 1. Cor. 25. â—â— â—sal 16.11 1 King 1.40 Mat. â—5 34 Rom. â— â—â—â— Rom. 5.13 Ioh. 5.24 Ioh. 17.3 Gal. 2.20 Dan. 11.3 Math. â—1 22 â— Cor 15.41 Math 10.9 2. Tim. 1 1â— Heb. â—â— â—â— Heb. 11. â—4 a Zach. 12.12 b Esa. 9.12 Rom. 15.6 c 〈…〉 23. psal 59.16 d 2. king 2. e Matth. 7.7 a The minde or vnderstanding b The will and affection A preface to preparation of prayer Psal. 143.1 Psal. 61.1 2 A confession of sin with sorrow of heart Psal. 51.5 Psal. 40.14 vers 16. Psal. 143.4 Psal. 90. 8. Psal. 130.3 Psal. 143.2 3 Prayer for pardon of sinnes knowne and vnknowne Psal. 25.10 Psal. 19. 12. vers 13. Psal. 143.6 4 Faith shâ—wing it selfe in desire of reconciliation with God Psal. 125.2 Psal. 6. Psal. 42. 5 Faith fighteth with diâ—â—rust and I laboureth to ouercome it vers 12. Psal. 30.6 vers 7. Psal. 103.8 vers 13. vers 14. 6 â—rayer for regeneration and Gods holy spirit Psal. 51.10 vers 12. 7 Prayer for obediâ—nce to God in our liues and calling Ps. 119.20 vers 5. Psal. 20.11 8 Prayer for life â—uerlasting Psal. 106.5 vers 6. 9 A conclusion with praising of God vers 46. a Mat. 25. 1,2,3,4,5,6,7,8,9,10,11,12 Luk. 13. 24. A caueat to all protestants of what estate or condition soeuer b 2. Cor. 13. 5. Psal. 119.59 c Act. 20. 32. Marke that there is a true faith wrought by the holy Ghost very like sauing faith yet not sauing faith a Ro. 1. 21. Psal. 19. 1.3 b Ro. 7. 15. c Psal. 14.1 Rom. 3.10 11. d Psal. 49. 20. e Act. 14.17 Rom. 1. 21. f Heb. 6.4 2. Pet. 2. 23. g Mat. 22. 14. Luk. 13. 14. Prou. 1.24 Ioh. 9.41 Luk. 14.6 h Psal. 27.8 i Heb. 10.26 Act. 1.16.17 k 1. Sam. 29. 21. l Gen. 4.13 m Eus. lib. 8. cap. 17.18 n Socrat. l. â— c. 11. o Act. 2. 37. Rom. 8. 15. p Mar. 6.20 26. q Mat. 27. 19.24 r Mar. 27.3 Heb. 12.17 s Gen. 27.38 27.41 28.9 t Exod. 8.8 Mat. 7.7 u Gen. 3.4 1. Sam. 31.4 Mat. 27.5 x 1. Reg. 21. 27.29 y Exod. 9.27 Num. 22.44 z Num. 2â—â— 10. a Num. 18. 18. b Numb 11. 33. Psal. 78. 31. c Esa. 7. â—1 d Luk. 8. 13â— e Iob. 3. 15. f Heb. 6.4 Mat. 13.20 g 2. Pet. 1.14 1. Ioh. 2.8 Luk. 1.27 Esa. 60. 1,2 h Matth. 11 20,21,22 23. i 1. Sam. 10. â— k Mar. 6.20 l mat 13.20 m Exo. 9.27 n Act. 8. 24. o Rom. 8. 16,26 p Act. 8.13 r Eus. lib. 4. s Plin. lib. 10. â—pist 97. t Gal. 4. 16. u 2. King 10. 16. x 30. 31. y 2. Pet. 2. â—0 Hos. 6.4 1. Sam. 9.21 z Hest. 5 9â— 10. a 1. Thess. 5. 32. a Mat. 7.22 Mar. 9. 38. b 1. Sam. 10. 9. c Mat. 7.22 d Act. 1. 16. 17. Collos. 4. 2. Tim. 4.10 c Ioh. â— 23 24.25 * The elect may be of the Catholike Church and not of the visible and the reprobate may â—e of the visiâ—le and not of the Catholike a 1. Cor. 5.5 b Rom. 8.9 11. c 2. Cor. 2.7 11. d Gen. 7.1 Gen. 19.21 and 18.32 and 39. 3. e Sam. 7. 13 f Act. 27,24 g Gen. 17. 7. 10. h Gal. 3.8 i 1. Cor. 7.14 Rom. 11.16 k Rom. 9.22 and 2.4,5 Gen. 6.3 l Ps. 13. 12. m 2. Pet. 2. 22. 1. Tim. 1.4 2. Thes. 2. 6. Esa. 6.10 n Theod. lib. 3. Hist. cap. â—5 Iâ—cob Berg. chron o Mat. 13. 28. p Act. 15.16 Ps. 119. 32. Mar. 10. 20,21 Prou. 24 1â— q Phil. 2.12 1. Pet. 2. 17. Rom. 11.20 r 1. Cor. 11. 31. Psal. 16.12 and 119.59 s Matth. 25.32,33 â—â—â—ueâ—tto them of the religion of the Church of Rome 〈◊〉 a Eph. 1.4,5 6,7 b Apoc. 20. 12. Vocation c 2. Thess. 2. 13,14 d Eph. 2. 19. g 2. Cor. 6.2 Luk. 19.42 h Col. 2.7 Ioh. 15.19 What faith iâ— i Col. 2.12 k Ioh. 1. 12. Rom. 5. 17. l Gal. 3. 27. m Ioh. 6.36 n Eph. 3.17 o Col. 2. 12. o Psal. 77. 2. 3. p Psal. 103.1 q Iob. 13.15 r 1. Cor. 2.12 How God worketh in the heart Knowledge s Esa 53. 11. t Ioh. 17. u Iob. 33.23 Rom. 10. 14 Col. 2.2 Rom. 14. 14 a Phil. 1.9 b Gal. 5. 17. cum Rom. 7.23 Rom. 3. cuÌ„ Ro. 8. 38. c Mar. 8.24 25. d 1. Cor. 8.2 14.23 e Psal. 40.6 2. Tim. 3. 5. Tit. 1.16 2 Sight of sinne f Ier. 3.13 g Luk. 2. 25. Ioh. 16.8 h Psal. 40. 12. i Lam. 3.40 k Psal. 4.4 l Ro. 7.7 10 m Ier. 17.9 n Psal. 19.12 o Cor. 4.4 p Luk. 16.15 q Iob. 4. 18. 3 Sorrow for sin r Act. 2. 37. s Hab. 3. 16. t Rom. 8. 15 a Iob. 30.30 b Lam. 1. 20. 2.11 Osea 11.8 c Psal. 32.4 d Psal. 88.15 e Ge. 32.25 f Exod. 12. 8 Zach. 12.10 g 2. Cor. 2. 6,7 * Or policies h Iob 6.3 i Esa. 38. 13,14 k Act. 16. 14 4 Good despair l 1. Tim. 1.15 m Dan. 7. 9. n Luk. 15.19 o Ezr. 9.6 Sorrow for sinne melancholy z 1. Sam. 16. 12. 1 Consideration of Gods mercie 2 Feeling of the want of Christ. 3 Desire a Reu. 21.6 Esay 55.1 Luk. 1.53 b Psal. 143. 6. 4 Praier for
Vers. 4. Vers. 5. Vers. 6. profession without practise a note of an hypocrite Vers. 7. Sinceâ—itie of life and religion a note of communion with God Vers. 8. To professe perfeâ—â—â—anâ—iâ—â—cation in thâ— life a nâ—te of an hypocrite Vers. 9. Humble confession of sin to God is a note of remiâ—â—ion of sinne Vers. 10. Vers. 1. Vers. 2. Vers. 3. An endeuour to keepe the commandements a signe of faiâ—h Vers. 4. Faith without obedience a note of an hypocrite Vers. 5. Vers. 6. Vers. 7. Vers. 8. Vers. 9. Profession ioined with haâ—reâ— and malice a note of an hypocrite Vers. 10 Loue of our â—rother a signe of regeneration Vers. 11. Vers. 12. Vers. 13. Vers. 14. Vers. 15. Vers. 16. Vers. 17. Vers. 18. Vers. 19. Vers. 20. Gods spirit dwelling in the heart a signe of perseuerance Vers. 21. Vers. 22. Papists denie Iesus to be Christ for though in words they magnifie him yet in their doctrine by necessarie consequent they denie him to be a king a priest a prophet Vers. 23. Vers. 24. Vers. 25. Perseuerance in the knowledge and obedience of the Gospell a signe of communion with Christ. Vers. 26. Vers. 27. Vers. 28. Vers. 29. Vers. 1. Vers. 2. Vers. 3. A desire and an endeauour to vse good meanes to clense ourselues of our corruptions and priuie sinnes is a marke of adoption Vers. 4. Vers. 5. Vers. 6. Vers. 7. Vers. 8. Vers. 9. Loosenes of life or the practiâ—e of sinne a note of the â—hild of the deuil for the present time Vers. 10. Vers. 11. Vers. 12. Vers. 13. Vers. 14. To loue a Christian â—ecause he is a Christian or godly man is a note of Gods child Vers. 15. Vers. 16. Vers. 17. Compassion stirring in the heart a note of loue Vers. 18. Works of mercy signes of loue Vers. 19. Sincere loue â— note of sâ—ncere profeâ—sion Vers. 20. vers 20. Boldnes in praies a signe of a pacified conscience vers 21. vers 22. vers 23. vers 24. The operation of Gods spirit in sanctifying vs a signe of communion with God Vers. 1. v. 2. v. 3. v. 4. v. 5. v. 6. v. 7. v. 8. Vers. 9. vers 10. vers 11. vers 12. vers 13. vers 14. vers 15. A sincere confession or the Gospel a note of coÌ„munion with Christ. vers 16. vers 17. To â—e like God in holines of life is a â—igne of his loâ—e to vs particularly vers 18. vers 19. Our loue of God a signe that he loueth vs particularly vers 20. vers 21. Vers. 1. v. 2. An endeuour to obey the commaÌ„dements a â—igne of loue of our brother v. 3. v. 4. v. 5. v. 6. Proofes inuincible that Iesus of Nazareth the son of Marie was the sonne of God against the Iewes v. 7. v. 8. vers 9. vers 10. vers 11. vers 12. vers 13. vers 14. vers 15. A signe of our praiers granted vs if God doe but heare them vers 16. vers 17. vers 18. vers 19. vers 20. vers 21. Vers. 1. Vers. 2. Sinceritie of life in righteousnesâ—e and holinesse a note of gods child Vers. 3. Seuen notes of an vpright man Vers. 4. Vers. 5. Vers. 6. 1. Cor. 2. 10. Mat. 11.27 â— Cor. 2.16 Ro. 12. 34. The elect by the testimony of the holy Ghost are mâ—de sure of â—heir election Ioh. 16. 13. 1. Cor. 2.10 Ioh. 16.13 Rom. 8. 15. Gal. 4.6 Rom. 8.9 Vers. 2. The elect out of the word of God their conscience making the assumption at length they may be certainly perswaded of their predestination a That whereby a man applies the generall promiâ—e to himâ—elfe Deut. 27.26 They which doe truly beleeue know that they beleeue 2. Cor. 15. 65. Ier. 32.40 Luk. 22. 32. Vers. 3 â—y the effects of predeâ—tination a man may gather his predestinatioÌ„ Heb. 11.10 The effects of predestination which are in vs are like seâ—lâ—s impâ—inting the imâ—ge of Gods â—lectiâ—n in vs. Ioh. 10. 14. Gal. 4.9 1. Ioh. 4. 10. 1. Ioh. 4.7 Rom. 5.51 Eph. 1.4 Rom. 8. 3â— 2. Ti. 2.19 Apoc. 2.3 Ioh. 6.27 2. Cor. 1.21 Eph. 1.13 4.30 The chief effects of predeâ—â—ination by which the elect are discerned froÌ„ the reprobate 2. Cor. 13.5 Rom. 8. 30. The weaknes of our faith as touching our eternal elecâ—ion by what staies it may bee held vp Ioh. 16. 13. Eph. 1.5 Howe a man may knowe whether the testimonie which is giuen of the spirit be of the spirit or noâ— Whereby a man may know whether his fâ—ith be true faith or not The end of our predestination The meanes to which we are predestinate how many they be and which Eph. 2.20 The first benefit of God predesâ—â—natâ—ng vs is Christ. Eph. 1.4 c Gal. 4â—6 2. Tim. 1.9 Rom. 8. 30. Ioh. 8.47 Rom. 1.7 1. Cor. â— â—â— Tit. 1.1 Heb. 11.6 1. Cor. 7.25 Rom. 8. â—0 Eph. 1.4 Eph. 1.4,5 Ioh. 3.6 Rom. 8.1 and 5. Psal. 45. 8. Psal. 119. 113. 40. 5. 101.3 26.5 Rom. 7.22 1. Ioh. 3.7 Eph. 2.10 Eph. 1.4 1. Ti. 1. 19. Tit. 1.15 2. Pet. 1.10 Rom. 8.20 Gal. 4.6 Psal. 50.15 Rom. 7.27 Phil. 1. 23. 10. 2. Tim. 4â—1â— Apoc. 22. 17,20 Mat. 6.10 Ps. 50.15 Rom. 3.5 and 8.28 Rom. 8. 31. Mat. 24.24 Ier. 23.40 The vse of this doctrine 1. Cor. 7.25 Eph. 1.4 2. Tit. â— 11 Ioh. 3.36 Luk. 16. 14. Mat. 15.19 Act. 19. 15. 2. king 4.24 vers 35. Isa. 19.18 Rom. 15.6 Psal. 141.3 Psal. 51. 17. Eph. 6.19 Prou. 16. 1. Exod. 20.7 3. Ioh. 12. 1. Cor. 1. 11. Gen. 37.2 2. King 6.8 2. Cor. 13. 1. Cor. 4.5 Aug. lib. 10. confess 23. Prou. 27.2 2. Cor. 11. 21. Iam. 1.19 Prou. 18.13 a Chrys. hom 22. ad pop Antioch Lib. de nat grat Mat. 12.36 Coloss. 4.6 Eph. 4.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5.3 Psal. 16. 4. Iob. 1.5 1. Kin. 21. 10. 1,2,3,4,5 6,7,8,9 Act. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prou. 6 23. Pro. 19.11 Prou. 1.7 Eccl. 12. 13. Psal. 14.1 and 38.5 Gen. 34.7 Act. 10 3â— Gen. 39.9 2. Sa. 16 1â— Pro. 10.31 Luk. 23. 14. Psal. 16.2 Pro. 12.22 Prou. 17.7 Mat. 10.32 1. king 5.25 a Iam. 3. 12. Pro. 2. 22. c Rom. 3. 8. c Ioh. 8.44 d 1. Cor. 13.6 Deut. 28.58 Leuit. 21.11 vaykkobh Ex. 30. 31. a Ioh. 19.8 Mat. 5. 39. Parac lib. de Tartaro Mat. 27.25 Lonicerus theat hist. prec ept 4. Idem 1. Cor. 12.13 Act. 11.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic Ro. 11.4 1. Pet. 3.6 Mar. 10.18 2. Cor. 12.2 Ioh. 19.26 Luk. 4.6 1. Tim. 1.13 15. 1. Cor. 25.9 Tit. 3.2 â— Iud. 6.12 Ruth 2.4 mat 10. 11. 12,13 Arist. de hist. animal l. 1. cap. 10. probl sect 33. Plin. l. 28. cap. 2. Pro. 15. 23. 1. Sam. 24. 7,8 Iudg. 8.3 Rom. 12. 14. 1. Pet. 3.4 2. King 18. 36. 1. Sam. 1. 15 Gen. 40. 15. Dan. 6.22 Ioh. 8.48,49 Act. 23. 1. Psal. 26. Psal. 37. 32,33 Gal. 6.1 Gen. 13.8.9 2. Sam. 12. 1. Tim. 5. 1. 1. Cor. 4.6
creatures some are proper to men The benefit of the Holy Ghost common to all creatures is the worke of creation and preseruation For all things were created and made and afterwarde perserued by the holy Ghost So Elihu saith The spirit of God hath made me And Moses saith In the beginning the spirit mooued vpon the waters The phrase is borrowed from a bird who in hatching of her young ones sits vpon the egges mooues her selfe vpon them and heats them And so likewise the holy Ghost in the beginning did by his own power cherish and preserue the masse or lumpe whereof all things were made and caused it to bring forth the creatures This beeing euident that the Holy Ghost hath a stroke in the worke of creation and preseruation wee must vnfainedly acknowledge that we were first created and since that time continually preserued by the benefit euen of the third person The benefits proper vnto men are of two sorts some are common to all men both good and bad and some proper to the elect and faithfull The benefits common to all men are diuers I. the gift of practising a particular calling As in the bodie seuerall members haue seuerall vses so in euery societie seuerall men haue seuerall offices and callings and the gifts whereby they are inabled to performe the duties thereof are from the holy Ghost When Gedeon became a valiant captaine to deliuer the Israelites it is said he was clothed with the spirit Bezaleel and Aholiab beeing set apart to build the tabernacle were filled with the spirit of God in wisdome and in vnderstanding and in all workemanship to finde out curious works to worke in gold and in siluer in brasse also in the art to set stones and to carue in timber c. By this it is manifest that the skill of any handicraft is not in the power of man but comes by the holy Ghost And by this we are taught to vse al those gifts wel wherby we are inabled to discharge our particular callings that they may serue for the glorie of God and the good of his Church and those that in their callings vse fraud and deceit or else liue inordinately doe most vnthankfully abuse the gifts of God and dishonour the spirit of God the author of their gifts for which thing they must giue an account one day The second gift common to all is Illumination whereby a man is inabled to vnderstand the will of God in his word The Iewes in the reading of the old testament had a vaile ouer their hearts and the like haue all men by nature to whome the word of God is foolishnes Paul at his conuersion was smitten blind skales were vpon his eyes the like also be ouer the eyes of our mindes and they must fall away before we can vnderstand the will of God Now it is the worke of the holy Ghost to remooue these skales and filmes from our eyes And for this very cause he is called the annointing and eye-salue for as it doth cleare the eyes and take away the dimmenes from them so doth the holy Ghost take away blindnes from our mindes that we may see into the truth of Gods word This beeing a common gift and receiued both of good and bad it standeth vs in hand not to content our selues with the bare knowledge of the word but therewithall we must ioyne obedience and make conscience thereof or else that will besall vs which Christ foretold that he which knoweth his masters will and doth it not shall be beaten with many stripes The third gift of the holy Ghost is the gift of prophecie whereby a man is made able to interpret and expound the Scriptures Now albeit this gift be very excellent and not giuen to euery man yet is it common both to good and badde For in the day of iudgement when men shall come to Christ and say Master we haue prophecied in thy name he shall answer againe I neuer knew you depart from me ye workers of iniquitie Hereupon those that are in the calling of the ministerie and haue receiued the gift of prophecie must not herewithall be puffed vp For if they be not as well doers of Gods will as teachers their gifts will turne to their further condemnation As the carpenters that built Noahs arke when the flood came were drowned because they would not obey Noahs preaching so those that haue the gifts of prophecie and are builders in Gods house if they build not themselues as well as others for all their preaching at the day of iudgement they shall be condemned and therefore it standeth them in hand not to content themselues with this that they know and teach others Gods will but they themselues must be the first doers of the same The fourth common gift of the Holy Ghost is Abilitie to bridle and restraine some affections so as they shall not breake out into outragions behauiour Haman a wicked man and an enemie to Gods Church when he sawe Mordecai the Iewe sitting in the kings gate and that hee would not stand vp nor mooue vnto him he was full of indignatiō neuertheles the text saith that he refrained himselfe And when Abimelech an heathen king had taken Sara Abrahams wife God said vnto him I knowe that thou didst this with an vpright heart and the text addeth further I haue kept thee that thou shouldest not sinne against me And thus the Lord giueth to men as yet without the spirit of sanctification this gift to bridle themselues so as in outward action they shall not practise this or that sinne For why did not Abimelech commit adulterie surely because God kept him from it Againe in the histories of the heathen we may read of many that were iust liberall meeke continent c. and that by a generall operation of the holy Ghost that represseth the corruption of nature for the common good Here then if any man aske howe it commeth to passe that some men are more modest and ciuil then others seeing all men by nature are equally wicked the answer may be not as the common saying is because some are of better nature then others for all the sonnes of Adam are equall in regard of nature the child newe borne in that respect is as wicked as the eldest man that euer liued but the reason is because God giues this common gift of restraining the affections more to some then to others This must be considered of vs all For a man may haue the spirit of God to bridle many sinnes and yet neuer haue the spirit to mortifie the same and to make him a newe creature And this beeing so we must take heede that we deceiue not our selues For it is not sufficient for a man to liue in outward ciuility and to keepe in some of his affections vpon some occasion for that a wicked man may doe but we must further labour to feele in our selues the spirit