CHAP. I. The preface: shewing in generall, the way to the Celestiall Pa­radice; and the meanes of obtaining euerlasting life; with the diuision of the whole Treatise.

I Am the Way, the Truth, and the Life, Ioh. 14. 6. saith our Sauiour; No man com­meth vnto the Father, but by mee. The way that leadeth to the Cele­stiall Paradice, is Christ: called by the Apostle, the new and the liuing way. For he saith, Heb. [...]0. 1 [...] ▪ We haue boldnesse to enter into the Holiest, by the bloud of Iesus Christ, by a New and Liuing Way; which he hath consecrated for vs, [Page 2] through the vaile, that is to say, his flesh. There are ma­ny Joh. 14 2. mansions in the Lords house which is aboue, in the heauenly City, the City of God: many pleasant places, and sweet roomes, are prepared for Gods Elect; there to solace themselues, after the manifold afflictions of this troublesome life. But forasmuch, as the way to Heauen is not a Mat. 7. 13. 14. broad, but a narrow way; not a soft, pleasant, delightfull way, but vneuen; hauing many hard steps, and vnpleasant paths, rough wayes, and high mountaines to passe ouer, before wee can come to the high mountaine of Heauen; (for Acts 14. 22. through much tribulation, wee must enter into the Kingdome of God) for this cause, Christ Iesus our blessed Sauiour, who is a Guide to the blinde, and an Instructor to the simple; stands as a Guide, at the entrance into the way of life, and saith, I am the Way, I am the true and liuing Way: if you know not the way, I will be your Guide; follow me, I am the Way. If you haue gone astray, and wandred from the right way, follow me; I am the Truth: I will lead you in the true way. And if you haue gone so farre in the broad way, that leadeth to destruction, that you are neere to the gates of death, ô turne againe, I am the liuing Way: follow mee, and I will lead you to l [...]fe euerlasting. So mercifully speakes our mercifull Sauiour, to sinners that are out of the right way: and whereas, through the dis­obedience of the first Adam, the Gen. 3. 24. entrance into the earthly Paradice was stopt, and the gate shut: the second A­dam, Christ Iesus, hath giuen vs entrance into the Holiest: He hath opened the gate of the heauenly Paradice with his owne bloud. Sanguis Christi est clauis Para­disi. The bloud of Christ, is the key [...]f Paradice: for we haue entrance into the Holiest, by the bloud of Iesus. Christ is the Way, Hee is the true Way, the new, and the liuing Way. Nique enim alia venten [...]i via est. Chrys. Hom. 72 in Joh. There is no other way, but by Christ saith S. Chrysostome. Ponit tres gra­du [...], ac si princi­pium se esse dico­re [...], a [...] m [...]dium & finem: vnde sequitur, ab ipso incip [...]ndum esse, in eodem pergen­dum, & desinen­dum. Calu. in Ioh. c. 14. Christ is the Beginning, the Middle, and the End of this celestiall and heauenly Way: and therefore, whosoeuer will come to Heauen, must be­gin in Christ, goe on in Christ, and end in Christ.

Now, as the way is, so must our walking bee in the way: the way is spirituall, and our comming to God, and walking in the way to the Kingdome of Heauen, is not with corporall and bodily feet, but with spirituall: and our spirituall feet, on which wee must walke in the way that leadeth to the Kingdome of Heauen, are th [...]e two; Repentance, and Prayer: and Faith is the staffe to hold vs vp in our heauenly iourney. And hee that hath Faith in his heart, Repentance in his life▪ and Prayer in his mouth; walkes as a true Israelite, to the land of Ca­naan; with his shooes on his feet, and his staffe in his hand. These three are all of absolute necessity in this our long pilgrimage to the celestiall Paradice.

No man can walke on one leg alone; and two will be weary and faint, except a man haue a staffe in his hand, to case an support him, to helpe and further him in his way. Repentance alone, is but as one leg to walke on; for a sinner that hath repented of his sinnes, and is in some measure [...]eformed in his life, yet (because no man in this life is perfectly sanctified) through ignorance, or infirmity, and by occasion, he hath his often slips, many failings, and some falls into sinne; and therefore hath neede of Prayer, as another leg to support him, that hee may repaire, and renue his Repentance, by deuou [...] Prai­er, confessing his sinnes, praying for the pardon of his sinnes, and crauing ayde from aboue, that hee may bee able hence-forward to striue against his corruptions, to ouercome sinne, and to walke in newnesse of life. And forasmuch, as through often sinning, Deuotion may wax cold, Prayer may faint, and there may fall a drowzy security vpon the soule; so that a man may wax weary of well-doing: for this cause, a sinner hath need of Faith, to purifie the heart, to stirre vp his Zeale and Deuotion; to make him pray more earnestly, and to cause him to walke more circumspectly, redeeming the time; and to serue the Lord hence▪forward in holinesse and righte­ousnesse all the dayes of his life. So then, there is but [Page 4] one right way to the celestiall Paradice: there is but one direct way to Heauen: and that way is Christ. Whoso­euer goeth out of that way, cannot come to Heauen. And our walking in that way, is,

• First, by Faith, apprehending Christ for our Iustifica­tion,
  The parts of this Treatise.
  and applying to our selues, the promises of the Gospell made vnto vs in Iesus Christ.
• Secondly, by Repentance, hauing our sinnes washed away in the bloud of the Lambe Iesus Christ.
• Thirdly, by Prayer, calling vpon God in the name of Iesus Christ.

CHAP. II. Of the order of the Treatise: shewing that Faith must goe be­fore Repentance and Prayer: vpon which they depend. Proouing also, that Faith in Christ, is a sure and certaine meanes of obtaining saluation, and eternall life.

THe first and principall meanes of obtaining sal­uation, The order of this Treatise. and the most direct way that wee can goe to Heauen, is, by Faith in Iesus Christ. True it is; without Repentance, we cannot be saued; and without Prayer, we cannot come neere vnto God: yet, Repentance separated from faith in Christ, is no true Repentance; no better then the Repentance of Matth. 27. 3. Iudas: and Prayer, if it proceede not from a heart purified by faith in Christ, is no effectuall prayer; no better then the prayer of the Luk. 18. 11, 11, 14. Pharisies and Matth. 6. 5. Hypocrites. But true and sound Repentance, proceedes from true sauing faith: and feruent, deuout prayer comes from a beleeuing heart: as the Apostle saith, Rom. 10. 14. how shall they call on him, in whom they haue not beleeued? And that faith in Iesus Christ, is the true and sure meanes, whereby wee may bee saued, and come to life euerlasting; may euidently appeare:

First, by these Testimonies of Scripiure: the faithfull and true Witnesse saith, Ioh. 3. 16. God so loued the world, that hee gaue his onely begotten sonne, that whosoeuer beleeueth in him, should not perish, but haue euerlasting life. And againe, Verse 18. He that beleeueth on him is not condemned, but hee that be­leeueth not, is condemned already, because he hath not belee­ued in the name of the onely begotten sonne of God. S. Paul saith thus to the Ephesians, Ephes. 2. 8. by grace are yee saued through faith: where, he sheweth that our saluation is not of our selues, but by grace, and through faith. So speakes the Apostle to the Hebrewes, concerning the celestiall rest, typed out by the rest of Canaan; Heb. 3. 18. 19. to whom sware he, that they should not enter into his rest, but to them that beleeued not? so wee see that they could not enter in, because of vn­beleefe.

Secondly, by the example of the keeper of the prison, conuerted by Pauls preaching vnto him Iesus. Hee sayd to the Apostles, Paul and Sylas, Act. 16. 30. 31. Sirs, what must I do to be saued? and they said, beleeue on the Lord Iesus Christ, and thou shalt be saued, and thy house. There was a time, when it was sayd, Leuit. 18. 5. & Gal. 3. 12. the man that doth these things, shall liue in them: but now in the blessed time of the Gospell, the word of saluation, is this, Iob. 3. 16. & Acts 16. 31. hee that beleeueth shall liue. It was once sayd, Doe this, and liue; it is now sayd, Beleeue, and liue. This was that word of vnspeakable comfort to the Keeper of the prison, a man in wofull case concer­ning his soule; for being euen at his wits end, and not knowing what to doe, nor what meanes to vse to come to saluation, the Apostle raiseth him vp with this Euangeli­call consolation, Beleeue, and bee saued. Beleeue on the Lord Iesus Christ, and thou shalt be saued and thy house.

CHAP. III. Containing the partition of the first booke, concerning Faith in Iesus Christ.

HAuing prooued, that Faith in Iesus Christ, is the first and principall meanes, whereby wee are to bee saued, and to come to life euerla­sting: I am now (by Gods assistance, and through the gracious guiding of his holy Spirit) to en­treat of this subject, Faith in Iesus Christ. In handling whereof, I will obserue this order. I will shew,

• First, the diuerse significations of the word Faith:
  The partition of the first booke.
  and what is meant by Faith in this Treatise.
• Secondly, the diuers sorts and kindes of Faith: and which is the true Faith.
• Thirdly, that there is but one true sauing Faith: and what it is.
• Fourthly, wherein true Faith consisteth.
• Fiftly, who are partakers of the true Faith: whether all haue it, or but some, and who they are.
• Sixtly, the necessity of hauing the true sauing Faith.
• Seuenthly, the benefits whereof they are partakers, who haue the true Faith.
• Eightly, how the true sauing Faith may be procured.
• Ninthly, how true Faith being procured, may for e­uer be preserued.
• Tenthly, the signes and markes of true Faith; by which, it may bee knowne, whether a man haue the true sauing Faith, whereby hee may bee saued, and come to life euerlasting.

These are the seuerall things necessarily to bee hand­led in the Treatise of Faith; of which, in their order, as I haue propounded them.

And first, I will shew what is meant by Faith in this Treatise.

CHAP. IV. Of the diuerse significations of the word Faith, and what is meant by Faith in this Treatise.

THe first generall point in the Treatise of Faith, 1 is, to shew the diuerse significations of Faith, The diuers sig­nifications of Faith. in the Scriptures. Faith signifieth,

First, fidelity and truth in performing of promises, and that both in regard of God and men: of God, 1 Thess. 5. 24. Faithfull is he (saith S. Paul) that calleth you, who also will doe it. God is faithfull, that is, true in his word, he will keepe his promise: if he say it, he will doe it. So also in regard of men, Faith sometimes signifieth fideli­ty in performance of promises one to another. So it is vsed in that saying of our Sauiour Christ to the Scribes and Pharises, Matth. 23. 23. Yee haue omitted the waightier matters of the Law, Iudgement, Mercy, and [...]. Faith.

Secondly, the doctrine of the Gospell: so it is vsed by 2 the Apostle to the Galatians, Gal. 1. 23. Hee which persecuted vs in time past, now preacheth the Faith.

Thirdly, that knowledge wherby a man knowes how 3 to discerne of things concerning the lawfull vse of them, or abstaining from them, and that with a safe conscience: so it is vsed in that saying of S Paul to the Romanes, Rom. 14. 23. He that doubteth is damned, if hee eat, because hee eateth not of Faith, for whatsoever is not of Faith is sinne.

Fourthly, a confidence and perswasion of the power 4 of God, for the obtaining of some temporall blessing, as bodily health, and that by miraculous and wonderfull meanes; which was the Faith of those that came to Christ, and the Apostles, diseased, and went away hel­ped, and healed of their infirmities. As the woman with the bloudy issue, to whom Christ sayd, Matth. 9. 22. Daughter, be of good comfort, for thy faith hath made thee whole. And the Cripple whom Paul healed, concerning whom it is said, [Page 8] Act. 14 9. 10. Paul perceiuing that he had Faith to be healed, sayd with a loud voyce, Stand vpright on thy feet.

Fiftly, the vertue and power of doing miracles, and 5 working wonders: of which, is that saying of S. Paul to the Corinthians, 1 Cor. 13 2. though I haue all Faith, so that I could remooue mountaines: Faith to remooue mountaines, is a miraculous and wonderfull Faith.

Sixtly, the bare knowledge of God and his Word, 6 with a generail assent to the Word of God, that it is true, and no more. So vsed by S. I [...]mes, Iam. 2. 19. Thou beleeuest that there is one God, thou doest well: the Deuils also beleeue and tremble.

Seuenthly, a beleefe in God, with an assent vnto his 7 word and promise, and that with ioy, for a time. So it is taken in the Parable of the seede: Luke 8. 13. They on the rocke (or stones) are they, which when [...]hey heare, receiue the Word with ioy; and those haue no root, which for a while be­leeue, and in time of temptation fall away.

Lastly, a perswasion of the mercy of God through 8 Christ, with a particular application of the promises of God made vnto vs in his Word. So vsed by S. Paul to the Galatians, Gal. 2. 16. Knowing that a man is not iustified by the workes of the Law, but by the faith of Iesus Christ, euen wee haue beleeued in Iesus Christ, that we might be iustified by the Faith of Christ, & not by the works of the Law. And in this last signification, is Faith to be vnderstood in this Trea­tise following. For I entreat of that Faith, by which, a sinner is iustified from his sins, may be saued, and come to life euerlasting.

These diuerse significations of Faith are necessary to be knowne, for the vnderstanding of the sence and mea­ning of those places in holy Scripture, which mention Faith: that we doe not mis-interpret the Scriptures, nor alter the sence of the place, by mistaking the significati­on of Faith.

CHAP. V. Of the diuerse sorts and kindes of Faith: shewing also which is the true Faith.

HAuing shewed the diuerse significations of Faith: In the second place, I am to shew the 2 The diuerse sorts and kinds of Faith. diuerse sorts and kindes of Faith, and which is the true Faith.

First, Faith in regard of the circumstance of time, is 1 In regard of the time: Two-fold. two-fold. The one, is the Faith of the Fathers that liued before Christ. The other, the faith of vs, who liue since Christ was made manifest in the flesh. And although it bee true, that in regard of the verity and truth of Faith; 1 Of the Fathers before Christ. the Faith of the Fathers that liued before Christ, and the faith of vs, who liue in the time of the Gospell, bee one, 2 Of vs who liue after Christs comming in the flesh. and the same; yet it is distinguished in regard of the times; for they liued before the incarnation of Christ, we after the manifestation of Christ, in the flesh. They be­leeued in Christ that was to come; we, in Christ who is already come. They saw the promises Heb. 11. 13. a farre off, and were perswaded of them, and embraced them; as Christ our Sauiour saith of Abraham, Ioh. 1. 56. Your father Abraham re­ioyced to see my day: and hee saw it, and was glad. But wee (blessed bee God) haue the accomplishment of Christs comming. The same faith, as Tho. Aquin. 12 [...]. q. 103. ar. 4. one saith, is signified in diuers words, and in a diuerse manner of speaking, of vs, and them: for they say, Behold a virgine shall conceiue, and beare a sonne: which is spoken of the future time; but we expresse the same faith in Christ, by words of the time 2 In regard of the effect. Two-fold. past; A virgine hath conceiued, and hath borne a sonne.

Secondly, Faith in regard of the effect, the operation and working of it, is two-fold: for faith is either fruit­full in workes, or vnfruitfull: when it is fruitfull in good 1 Fruitfull. workes, working by loue, then it is also a liuing faith: o­therwise, it is but a dead faith. Which difference Saint 2. Vnfruitfull. [Page 10] Iames maketh, Jem. 2. 17. Faith, if it hath not workes, is dead being alone. Againe, hee saith, Verse 26. as the body without the spirit is dead, so faith without workes is dead also. And this fruit­lesse faith, is but an vnprofitable faith, as the same Apo­stle witnesseth, saying, Verse 14. What doth it profit my brethren, though a man say hee hath faith, and haue not workes? can faith saue him? Nay surely, that faith is but a vaine faith, a false and fained faith: but true faith is 1 Tim. 1. 5. vnfained: and that faith is commended by S. Paul, Gal. 5 6. which worketh by loue.

Thirdly, Faith in regard of the quantity, is two-fold: 3 In regard of the quantity: Two fold. for there is a little faith, and a great faith: a weake faith, and a strong faith. When the Disciples were afraid in the ship, by reason of the tempest, and cryed vnto Christ, saying, Lord saue vs, we perish; he saith vnto them, Matth. 8. 26. [...]. why 1 Little Faith. are yee fearefull, ô yee of little faith? in the same chapter, commending the faith of the Centurion, he saith, Verse 10. I haue not found so great faith, no not in Israel. Heere is mention both of a little faith, and also of a great faith. There is also a weake faith, and a strong faith. Some haue but a weake faith, and yet their weake faith, may be a true faith. As in the father of the childe that was possessed, who cryed out with teares, Mar. 9. 24. Lord I beleeue, help thou mine vn­beleefe. Lord I beleeue, but my faith is weake, Lord strengthen my faith. And as there is a weake faith, so 2 Great saith. there is also a strong faith: such was the faith of Abra­ham, of whom it is said, that hee Rom. 4. 19. [...]0 was not weake in faith, but was strong in faith. And if this strong faith grow to full strength, then it is called [...]. full perswasion, and full assu­rance of Faith in the promises of God. As it is sayd of A­braham, [...]. Verse 21. being fully perswaded, that what he (that is God) had promised, he was able also to performe.

Fourthly, Faith in regard of the subiect persons in whom it is, is foure-fold. 4 In regard of the subiect per­sons. Foure-fold.

For, first, some doe beleeue that there is a God: and doe acknowledge the Word of God, and euery thing contained therein, to bee true: but yet doe not by faith [Page 11] apply the grace and mercy of God, promised in the Go­spell 1 Historicall faith. Parae. explic. ca­tech. Vrs. par 2. q. 21. Pola. Synt. t. 2. i. 9. c. 6. to them that beleeue. This is called an historicall faith. For they that haue this faith, doe acknowledge the History of the Bible, and all things contained ther­in, to be true: by this faith, they acknowledge, that what God hath done, is true: and what he hath sayd, and promised, shall surely come to passe: they haue a generall knowledge, they haue their vnderstanding inlightned with knowledge, but not with renewing grace, nor sa­uing knowledge; this bare knowledge alone, may bee in Reprobates, and wicked men; yea, in the Deuils. In wicked men, for it is sayd of Simon that Acts 8. 13. hee beleeued. Did he beleeue? what faith had hee? was it a true faith? No, his faith was but a generall knowledge, with an as­sent to the things which hee heard the Apostles preach, that they were true: but they wanted the true sauing faith; as appeares by Peters sharp rebuking of him, for that his Verse 21, 23. heart was not right in the sight of God, but was (still) in the gall of bitternesse, and in the bond of iniquity: yea, this generall faith is in Deuils, as S. Iames witnesseth, Jam. 2. 19. thou beleeuest that there is one God, thou doest well; the Deuils also beleeue and tremble. That is, the Deuils haue a generall knowledge of the Word of God, and the things contained therein, and beleeue that whatsoeuer is written in the Word of God, is true; they beleeue ac­cording to the Scriptures, that God is a iust God, and will punish sinners; yea, they know and beleeue, that God hath prepared Hell for the tormenting, not onely of wicked and vngodly men, but for the euerlasting tor­menting of the Deuill and his Angels; this they beleeue, and beleeuing, tremble: but they want the true faith to apprehend the mercy of God in Christ Iesus. Where­fore one saith of the faith of Deuils, that it is Fides in Dae­monibus coacta. Tho. 1. q. 64. ar. 2. not volun­tary, but forcibly drawne from them.

Secondly, some haue not onely a knowledge of the 2 Temporary faith. Word, and doctrine deliuered in the Scriptures, but do giue their assent thereunto, by open profession of the [Page 12] Gospell, and that with ioy and delight, but it is onely Parae. explic. ca­tech. Vrsin. for a time: and in time of trouble and temptation, their faith failes, and they go away, and fall backe from their faith and profession. This is called a Temporary faith, because it is but temporary; it is not permanent, it continueth not. These are resembled by the stony ground, vpon which the seed of Gods Word falleth, and they re­ceiue it with ioy, yet haue no root in themselues, and ther­fore Matth. 13. 10, 21. dure but for a while; for when tribulation or persecu­tion ariseth, because of the Word, by and by, they are offended; as our Sauiour speakes in the Parable of the seede. And as S. Luke hath it, Luk. 8. 13. for a while they beleeue, and in time of temptation fall away.

Thirdly, some haue had power giuen them from a­boue, 3 Miraculous faith. to doe wonders, and worke miracles, and that by the gift of Faith: which faith was a speciall gift of God, either to doe some strange and extraordinary worke, Parae. which could not be done by ordinary meanes; or else, a gift of fore-telling things to come, by diuine reuelati­on. By this faith, Peter restored the Acts 3. 9, 7. lame to his limbs. And raised Acts 9. 40. Tabitha from death to life. And by this faith, Paul healed the man that had beene Acts 14. 8, 9, 10. a Cripple from his mothers wombe. But this faith alone (though it bee great in power, and mighty in working) doth not iustifie a sinner, nor saue a soule: and therefore, wee finde that wicked men, and such as haue not had true sauing faith, haue had power to doe miracles, and to worke wonders. It is held that Iudas wrought miracles, as did also the rest Pola. Synt. t. 2. l. 9. c. 6. of the Apostles: for Christ gaue this power to the Matth. 10. 1. twelue Disciples: and yet Iudas was a Deuill; and so Christ calls him, Ioh. 6. 70, 71. Haue not I chosen you twelue, and one of you is a De­uill? he spake of Iudas Iscariot. Our Sauiour hath told vs, that very Hypocrites and wicked men may doe won­ders, and will glory in the same, and plead for them­selues at that great day, what wonderfull things they haue done, Mat. 7. 22, 23. Many will say to me (saith Christ) in that day, Lord, Lord, haue we not prophesied in thy name? and in thy [Page 13] name haue cast out Deuils? and in thy name done many won­derfull workes? and then I will professe vnto them, I neuer knew you, depart from mee yee that worke iniquity. And S. Paul speaking of Antichrist, saith, that 2 Thess. 2. 9. his comming is after the working of Satan, with all power, and signes, and ly­ing wonders.

Fourthly, some haue faith, whereby they doe not 4 Iustifying faith. onely beleeue the Word of God to be true, and giue as­sent thereunto with ioy for a time; but the Spirit of God worketh such grace in their hearts, that they doe appre­hend Christ Iesus for their Iustification, and are perswa­ded of the mercy of God in Christ, for the remission of their sinnes, and saluation of their soules; and in this faith they continue to the end: these haue a true, iustify­ing, and sauing faith. Of this faith, and the nature of it, more is to be spoken in the next place, where I come to shew what the true faith is.

CHAP. VI. Shewing that there is but one true sauing Faith: and what it is: with the titles giuen vnto it, and the properties belong­ging thereunto.

THe diuerse sorts and kinds of Faith being made 3 There is but one true faith. knowen; the order of the Treatise requires, that in the third place, I make it manifest, that notwithstanding there bee diuerse kindes of faith, yet there is but one true faith. For, concerning Faith, we are to consider two things, the one, is touching the things about which faith is conuersant, which is the obiect of faith; the other, is concerning the subiect per­sons, in whom faith is. Faith, is (as hath beene shewed) diuersly in diuerse men; some haue a great, and some a little faith: some haue a strong, and some a weake faith: [Page 14] some haue an effectuall, working faith, a liuing faith; and some haue but an vnfruitfull faith, a dead faith: some haue a fained, and some an vnfained faith: some haue but an historicall, some a temporary, and some a true iustifying, and sauing faith. In regard of men ther­fore, faith is diuerse: but inasmuch as the Cum obiectum fidei sit prima veritas, fides ne­cessario vna. Tho 22a. q. 4. ar. 6. obiect of faith is, as one saith, the first truth, because faith is conuersant about the Truth, and that there is but one Truth, from hence it is, that there is but one true faith, by which wee can be saued. This is verified by that saying of the Apo­stle to the Ephesians: Ephes. 4. 5. one Lord, one Faith, one Baptisme. And this one, true sauing faith is thus defined.

True sauing faith is a gift of God, whereby we appre­hend What true sa­uing faith is. Christ, and his merits, for our iustification, and eternall saluation. Or more largely, thus; True sauing faith is a gift of God, wrought in the heart, by the Spirit of God, whereby we doe not onely assent to the Word of God, which we know and vnderstand, that it is true; but also being perswaded of the mercy of God in Christ; doe apprehend Christ, and apply vn [...]o our selues the promises of the Gospell, for remission of sins, and euer­lasting life, through the merits of Christ. This is the true Titles giuen to true sauing faith. faith: which, for the excellency of it, is called by S. Pe­ter, 2 Pet. 1. 1. precious Faith. It is called also sauing Faith, because through it a sinner is saued; Ephes. 2. 8. by grace, faith the Apostle, you are saued, through Faith. It is also called iustifying Faith: because that by this faith we are iustified from our sinnes, and accepted as righteous in the sight of God. Thus S. Paul speakes to the Romanes, Rom. 5. 1. being iustified by Faith. And lastly, it is called Tit. 1. 1. the Faith of Gods Elect; because it is proper to the Elect.

And in this true sauing faith, there are three things Three things properly be­longing to true sauing faith. Pola. Synt. t. 2. l. 9. c. 6. necessarily required, which doe fully containe the na­ture, and declare the properties thereof.

• The first is a knowledge of the word of God, and the promises of the Gospell.
• The second, is an assent thereunto.
• [Page 15]The third, is a perswasion of obtaining grace and mercy promised.

Touching the first; To true sauing faith, there is ne­cessarily 1 Knowledge of the Word of God. required a knowledge of the word of God; ne­cessary it is, to know God, and his sonne Christ Iesus whom he hath sent; necessary it is to know and vnder­stand the Articles of faith: in a word, necessary it is for euery one that will be saued, to know all things necessa­ry to his saluation. Rom. 10. 17. Faith commeth by hearing, and hea­ring by the Word of God, as saith the Apostle; Now then, if a man know not the Word of God, how shall he beleeue to saluation?

Secondly, in true faith, there is required an assent vnto 2 An assent vnto the Word of God. the Word of God; that is, to euery word of God in ge­nerall: and in particular, to the promises of the Gospell, made to them that beleeue: because it is sayd; Marc. 1. 15. Beleeue the Gospell. And this assent to the word of God, and promises of the Gospell, is to be yeelded of vs, not in re­spect of any euident reason that we see, to cause vs to as­sent thereunto; but in regard of the authority of God, whose word it is: for faith is not grounded vpon reason, neither is it exercised about things visible to the eye of man, but about things inuisible: for faith, as the Apo­stle saith, is the Heb. 11. 1. substance of things hoped for, the euidence of things not seene, And therefore, whatsoeuer is written in the whole Word of God, we are to giue assent there­unto, and to beleeue it for a certaine truth, because it is the Word of God, though we see no reason to perswade vs thereunto.

Thirdly, in true saith, there is required a perswasion 3 A perswasion of the mercy of God. of the mercy of God in Christ, for the remission of sins, and euerlasting saluation, through the merits of Christ, with a particular application of the same; whereby the true beleeuer is perswaded, that the promises of God made in the Gospell, to them that beleeue; doe aswell belong vnto him, as vnto others; and assuredly belee­ueth, that through the merits of Christ, he himselfe shall [Page 16] be saued. Of which particular faith, Paul speakes thus to the Galatians, Gal. 2. 20. I am crucified with Christ: neuerthe­lesse I liue, yet not I, but Christ liueth in mee: and the life which I now liue in the flesh, I liue by the faith of the Sonne of God, who loued me, and gaue himselfe for me. In that he speakes of his faith in the Sonne of God, and saith, that God loued him, and gaue himselfe for him, hee speakes of a particular faith, applying Christ vnto himselfe. These are the properties of true sauing faith; which be­ing duely considered, may serue,

First, for confutation of that Romish implicite faith; Ʋse 1 which stands in a bare assent to the Word of God, and Against impli­cite faith. the articles of faith in generall, without a particular di­stinct knowledge of what is beleeued: beleeuing accor­ding to that which the Church beleeueth. Thus the Church of Rome leads the poore people in blindnesse, perswading them, that it is sufficient for them to assent to the faith of the Church, whatsoeuer it be: and to be­leeue as their Pastors beleeue: though they vnderstand not what they beleeue. Yea, Bellarmine himselfe, a Car­dinall of Rome, doubteth not to say, that iustifying faith is Neque fiducia in Deo per Chri­stum, neque vera aliqua rerum di­uinarum notitia; sed simplex s [...] merus & genera­lis verbi diuini assentus. Bellar. de Iustis. neither any confidence in God through Christ, neither is it any true knowledge of things diuine, but a meere generall as­sent of the Word of God. But I haue prooued, that besides the assent that wee are to giue to the Word of God; in true faith, there is required a knowledge, and vnder­standing of the truth, which we assent vnto: yea, more­ouer a particular application of the promises of the Go­spell. For if a bare assent to the Word of God, without knowledge of the same, and to beleeue as the Church beleeueth, and not to inquire in particular, what the Church beleeueth, were sufficient to the sauing of mens soules; Wherefore then is it, that our Sauiour saith, Ioh. 5 39. search the Scriptures? And that S. Paul saith, 1 Thess 5. 20, 21. Despise not prophesyings, prooue all things, hold fast that which is good? The Bereans are commended, not onely for that, when they heard the Apostles preach, they receiued the [Page 17] Word with readinesse of minde, but also because they Acts 17. 11, 12. sear­ched the Scriptures datly, whether those things were so. And it followeth, therefore many of them beleeued. These Be­reans heard the Word of the Apostles, but they did not giue assent therunto, to beleeue what they heard, for a certaine truth, till they had searched the Scriptures, to see whether the things which the Apostles preached were agreeable to the Scriptures, and then they belee­ued. Wherefore this implicite faith is to bee reiected as vnsound doctrine: because it prefers ignorance before knowledge.

Secondly, seeing that true sauing faith is not only an Ʋse 2 assent to the Word of God, but hath in it a perswasion To haue a par­ticular faith; applying the promises of the Gospell to our selues. of the mercy of God in Christ, with a particular appli­cation of the promises of Christ, and his benefits; this is profitable for instruction, to teach vs, as many as desire to be saued, not to content our selues with a generall as­sent to the Word of God, when (it may be) wee vnder­stand it not; nor yet to rest in the generall knowledge of the Word, (which is but an historicall faith) but to la­bour for a particular faith; by which we may so beleeue the promises of God, made in the Gospell generally to all that beleeue, that we can in particular apply them to our selues: S. Paul to the Ephesians saith, Ephes. 5. 2. Christ hath loued vs, and giuen himselfe for vs. And to the Galatians he saith, Gal. 2. 20. the Sonne of God, who loued mee, and gaue him­selfe for me. The former words are generall, concerning the benefit of Christs death and passion, to all that be­leeue: In the later, Paul applies the benefit of the death of Christ to himselfe in particular. Whereupon, a lear­ned Diuine saith, Ab vniuersali, quisque debet ad suum particulare hoc Christi bene­ficium transferre. Zanch. in Eph. 5. From the universall, euery one is to b [...]ing the benefit of Christs death to his owne particular; and say with Paul, Christ gaue himselfe for mee. Christ our Saui­our makes an vniuersall promise to all that beleeue: Joh. 3. 16. Whosoeuer beleeueth in the Sonne of God, shall not perish, but haue euerlasting life. Now, the beleeuing soule, ha­uing true faith in Christ, assumes this to himselfe, and [Page 18] saith, I beleeue in the Sonne of God; and thereupon ne­cessarily concludes the assurance of his owne saluation; saying, therefore I shall not perish, but haue life euerla­sting. Thus, true sauing faith applyeth in particular, the generall promise made to all that beleeue. Gods ge­nerall promise, is like the Kings generall pardon: wher­in, though no man bee named, yet any offender, when he heares the generall pardon read, can say, this clause belongs vnto me, I take hold on this, I apply this to my selfe. So a sinner that beleeueth, hearing the gracious promises of God, made to sinners that beleeue and re­pent; by faith, applieth the generall pardon of Gods mercy to himselfe. The hauing of this particular faith is necessary to saluation: for euery man must bee saued by his owne faith: Wherefore it is sayd, Hab. 2. 4. the iust man shall liue by his Faith, not by another mans faith, but by his owne faith. The generall faith, to beleeue as the Church beleeueth, to beleeue as others beleeue, will not saue the soule: but euery man must beleeue for himselfe. For this cause, in the Articles of our Faith, this word, [...], I beleeue, is prefixed, or vnderstood, to goe before eue­ry article: as, I beleeue in God the Father, I beleeue in Iesus Christ, I beleeue in the Holy Ghost, I beleeue in the forgiuenesse of sinnes, &c. giuing vs thereby to vnder­stand, that euery Christian is to beleeue euery article of the Faith, distinctly for himselfe; & to apply the benefit of euery article to himselfe. Faith i [...] then profitable, when it can apply Christ: so that a man may say with Thomas, Ioh. 20. 28. my Lord, and my God. For true faith is as a right hand to lay hold on Christ; as the eye to looke vnto Christ; yea, the very life of the soule, whereby wee liue in Christ: for we Gal. 2. 20. liue by the faith of the Sonne of God. Our faith whereby we apprehend Christ, and apply him to our soules, should be such as that we may draw spiritu­all vertue from Christ, grace and mercy for our sicke sinfull soules, as the woman with the bloudy issue, drew vertue from Christ to heale her diseased body. A man [Page 19] that hath a wound, cannot possibly bee cured, though the Physician be neuer so skilfull, and the salue neuer so healing, except the plaster bee applied, and layd to the sore: Christ Iesus is the best Physician to cure our disea­sed soules, and wonded consciences; and he hath excel­lent healing salue, precious balme for the curing of our soules, euen his owne precious bloud, which hee shed for the remission of sinnes: but this precious balme doth onely helpe and heale their soules, who reach forth the hand of faith, to apprehend Christ: and doe apply the merits of Christs Death and bloud-shed to their owne soules. Wherefore, let no man content himselfe with a generall faith, but striue and labour, yea, haue a longing desire to attaine to this particular faith: for this is true sauing faith, to apply Christ Iesus vnto our soules, with the merits of his death and passion.

Lastly, whereas true sauing faith stands principally in the apprehension and application of Christ; from Vse 3 hence ariseth Consolation to all them that truly haue it. Consolation to them that haue true faith. For by this faith, euery beleeuer receiueth Christ, yea, possesseth Christ for himselfe; as giuen for him, borne for him, dying for him, rising againe for him; who was deliuered for his sinnes, and rose againe for his iustifica­tion: which faith, if a man haue not, hee shall remaine vnder perpetuall doubtings, and anguish of minde, tor­ment of conscience, and terrour of the iudgement to come: whereas if a Christian haue true faith, and doe beleeue God to be his Father, Christ Iesus to bee his Sa­uiour and Redeemer; he may reioyce in tribulation and persecution; yea, by faith, get victory ouer temptations, and say with the Apostle, Rom. 8. 33, 34. Who shall lay any thing to the charge of Gods Elect? it is God that iustifieth: who is he that condemneth? It is Christ that died, yea rather, that is risen againe, who is at the right hand of God, who also maketh in­tercession for vs. Such comfortable perswasion, and such assurance of saluation, haue all they, who haue this true sauing faith.

CHAP. VII. Shewing wherein true Faith consisteth. Of the generall know­ledge of God; that there is a God; against Atheists, and such as deny God.

THe fourth thing in the Treatise of Faith, is, 4 Wherein the true s [...]ing faith consi­steth. wherein it consisteth. True sauing faith, euen that faith which brings eternal life, F [...]des nostrain du [...]bus pri [...]ipa­liter consistit. 10. J [...] ve [...]a Dei c [...]g [...]ion [...]. 20. In mysterio incarnati [...]nis Christi. Tho. Aquin. 22 [...]. q. 174. ar. 6. stands chiefly in two things.

First, in the true knowledge of God.

Secondly, in the mystery of the incarnation of Christ: grounded vpon the words of our Sauiour Christ: Joh. 17. 3. this is eternall life, to know thee, the onely true God, and Iesus Christ whom thou hast sent. In the former part of the words, there is the true knowledge of God, this is e­ternall life, to know thee the only true God: in the later part, there is contained, the mystery of the incarnation of Christ, and Iesus Christ whom thou hast sent. And because the true sauing faith, which brings life eternall, In two things. stands in these two, the knowledge of God, and of Iesus Christ, for this cause one saith, that Fides est vita aeterna. Bren. in Ioh. 17. Faith is life eternall. Be­cause, by faith we apprehend Christ, and possesse Christ, who is our Righteousnesse, our Saluation, and our Life. Againe, concerning the former; the knowledge of God; S. Paul saith, Heb. 11. 6. he that commeth to God must beleeue that God is. Of the later, the knowledge of Christ; our 1 In the right knowledge of the true God. Which know­ledge of God is two-fold. Sauiour Christ himselfe saith, Ioh 14. 1. Yee beleeue in God, beleeue also in mee.

The first thing then, wherein true faith consisteth, is the right knowledge of the true God.

Now the knowledge of God is two-fold:

Generall, and 1 The generall knowledge of God: two-fold.

Particular.

The generall knowledge of God is also two-fold.

The first generall knowledge of God, is, to know and 1 To know that there is a God Which may be knowne. [Page 21] acknowledge that there is a God: which generall know­ledge of God, men may attaine vnto, not onely by the cleere light of the Scriptures, but by the very light of Nature: and not onely by the Word of God, but also by the workes of the Creation.

First, by the very light of Nature, men haue a gene­rall 1 By the light of Nature. knowledge, that there is a God: for naturally, the knowledge of God is written in the mindes of men, and euery mans conscience doth couince him, that there is a God: and no nation was euer so rude and barbarous, but hath acknowledged that there is a God: as some Hea­then men themselues haue testified. Of this generall knowledge of God, the Scripture speakes thus, Rom. 1. 19. that which may be known of God is manifested in thē, for God hath shewed it vnto them. Againe, the Apostle saith, Rom. 2. 14, 15. When the Gentiles, which haue not the Law, do by nature the things contained in the Law; these hauing not the Law▪ are a Law vnto themselues, which shew the worke of the Law written in their hearts, their conscience also bearing witnesse, and their thoughts the meane while accusing, or else excusing one an­other.

Secondly, men may come to this generall knowledge 2 By the workes of the creation. of God, by the workes of the Creation: when men lift vp their eyes towards the Heauens, and behold the Fir­mament, the Sunne, the Moone, and the Starres, those rious lights, and consider the excellent frame of Heauen & Earth, & take a view of the things contained therein; they may in the workes of God, as in a faire large booke, read in capitall letters, that there is a God which made Heauen and Earth, the Sea, and all things therein. Of which the Apostle thus speaketh to the Romanes, Rom. 1. 20. The inuisible things of him, from the creation of the world, are clearely seene, being vnderstood by the things that are made, euen his eternall power and God-head.

The consideration of this generall knowledge of Vse. God, that there is a God, both by the light of Nature, Against A­theists, which deny God. and by the book of the Creatures, may serue for the iust [Page 22] reprehension of Atheists, who deny God. Of which there are three sorts.

• The first, are such as deny God in heart.
  1 In heart.
• The second, which deny God in words.
• The third, which deny God by their works.

Touching the first sort:

There are some so much wanting in the knowledge of God, and so farre from acknowledging the very true God, that they deny God; and though some dare not be so wicked, to blaspheme the Deity with open mouth, to say there is no God: yet, in their hearts they thinke so, and say so secretly within themselues. Of such, it is sayd in the Psalmes, Psal. 14. 1. the foole hath sayd in his heart, There is no God.

This Atheisme of the heart, is, when men con­ceiue euill thoughts and imaginations against God: as when they see the diuerse conditions of men in the world, and marke how some liue in prosperity, and o­thers in aduersit [...]; how some flow in wealth, and others spend their dayes in misery; how, for the most part, wic­ked men flourish, and haue what their heart can wish, and good men are afflicted; they begin to thinke with themselues; if there be a God, where is his Prouidence, that should rule and gouerne all things in the world? why doth God suffer things to bee so? heere the foole saith in his heart, there is no God; because he cannot dis­cerne the Prouidence of God, which extends it selfe to all things in the world: so that not so much a [...] a Sparrow can fall to the ground Matth. 10. 29. without your father, as saith our Sauiour. When men see, and perceiue, that wicked and vngodly men, through pride, exalt themselues aboue others, and grow to be oppressors of the poore, wrong­ing the righteous, hurting the fatherlesse and the wid­dowes: they say within themselues, where is the Iustice of God? if God be a iust God, why are not such wicked men punished? why doth not some iudgement fall vpon such cruell oppressors? thus the foole saith in his heart, [Page 23] there is no God; because hee hath not patience to waite the appointed time of Gods Iustice, to see the end of the wicked; and to consider, that though the wicked pro­sper for a time, yet the Lord hath set them Psal. 73. 18. in slippery places, and in the end will cast them downe. Further, when wicked men commit sinne, and doe not feele the hand of God vpon them, punishing and plaguing them for their sinnes, they begin to deny the knowledge of God, and the presence of God, and conceiue wicked thoughts against God, that God sees not, that God knowes not all the wickednesse that they do; and ther­fore, they are bold to continue in sinne, and to goe on in their vngodly course of life, and say Psal. 10. 11. in their heart, God hath forgotten, he hideth his face, he will neuer see it. Again, Verse 13. he hath sayd in his hert, thou wilt not require it.

Moreouer they say, Psal. 73. 11. How doth God know? is there knowledge in the most High? now, to deny the prouidence of God, the Iustice of God, the knowledge of God, and presence of God; to deny that God knowes all things, and sees all things, is to deny God.

Wherefore, to the end that this sinne of Atheisme in the heart, may be remedied, it behooues euery one to looke carefully to his heart, to watch ouer his heart, that no such wicked thought against God, doe arise in the heart; and if at any time such euill thoughts doe arise, to labour to suppresse and beat them down, by acknow­ledging Gods diuine prouidence; that hee rules and go­uernes all things in the world, and that most wisely: by acknowledging Gods Iustice in punishing sinners, and rewarding euery man according to his deedes: by ac­knowledging Gods omniscience, and omnipresence; that God knowes and sees all things that are done vpon the face of the earth: according to that saying of Salomon, Prou. 15. 4. the eyes of the Lord are in euery place, beholding the euill and the good. And therefore not to bee so foolish, nor so sinfully wicked, as to say with the foole (though it bee) in his heart, There is no God.

The second sort of Atheists, are they which in plaine 2 In words. words deny God. The former did but thinke euill a­gainst God; they sayd but in their heart, there is no God. But these blaspheme God with their mouths, Psal. 73. 9. They set their mouth against the Heauens. These kinde of Atheists are a most wicked generation, hauing mouthes full of blasphemies, odious to God, and hatefull to good men: Traytors they are to Gods Maiesty; they deny Gods Supremacy: they deny God to be supreme Gouernour of the world, attributing all things to Nature. These deserue rather to be punished, then confuted.

But if the Atheist would diligently consider the glo­rious Reasons a­gainst A­theisme. frame, and orderly composing of the things in Heauen and Earth: if he would lift vp his eyes towards 1 the Heauens aboue, and take a diligent view of the things below, hee should bee stricken with admiration, and say, Psal. 104. 24. O Lord, how manifold are thy workes? in wisdome hast thou made them all.

Besides, the Atheist might know that there is a God, 2 by his Prouidence, so wisely and orderly gouerning all things in the world: Indeede, we see that there is a natu­rall course of things in heauen and earth: the Sunne knoweth his rising and falling: Summer and Winter keepe their naturall course: but there is a first Moouer, euen that Heauenly Moouer, who sits in his throne, in the highest Heauens, and giues motion to the things in heauen and earth, whose name is, Exod. 3. 14. I am: who hath a be­ing of himselfe, & giues being to all creatures; in whom we liue, and mooue, and haue our being: and that must needes bee God, who rules and gouernes all things in their naturall course.

Lastly, let the Atheist knocke at the doore of his 3 owne conscience, and aske what that meaneth, that at the hearing of thunder-claps, at the flashing of light­ning, and at the mighty moouing of the earth, hee is so afrayd and trembleth. Yea, let him aske againe, and en­quire, what that meaneth, that the worme is still gnaw­ing [Page 25] and biting, and will giue him no rest. And his owne conscience will tell him, that in all these, there is some­thing aboue nature: that there is a God, who sheweth his mighty power in the clowds; and by the same migh­ty power, shaketh the foundations of the earth: that there is a God, who, because hee is a iust God, will not suffer wicked men to goe vnpunished; and the gnawing worme of a guilty conscience, in the meane time, will giue the sinner no rest, but accuseth him of the trans­gression of the Law of God: his owne conscience is as a Sergeant arresting him, and summoning him to appeare before Gods Tribunall Seat, there to answer for the deedes that hee hath done. The Atheists owne consci­ence telleth him that there is a God: so that he may say, Psal. 58. 11. Verily there is a reward for the righteous; verily he is a God that iudgeth in the earth.

The third sort of Atheists, are they, who deny God 3 By their deeds. by their deedes; of which denying of God, S. Paul speakes to Titus, Tit. 1. 16. They professe that they know God, but in workes they deny him, being abominable and disobedient, and vnto euery good worke reprobate. Heere is mention of de­nying God; but who deny him? they that professe they know God. How may that bee, that they which pro­fesse God, should also deny God? they professe him in words, but deny him in deedes. Such Atheists as these, there were in the Apostles time, I would there were not cause to complaine of such in our time. Many, yea, the most men professe that they know God; they acknow­ledge there is a God, and they acknowledge that God is to be worshipped; yet many deny God by their workes. Consider this first in prophane people: Demand of the greatest Swearer, Prophaner of the Saboth, Quarreller, Adulterer, Drunkard, &c. whether he know God. Hee will professe that he knowes God: but look to his deeds, and you shall finde that they are vile and abominable: his workes are such, and his manner of life such, as if he rather thought in his heart there were no God: neither [Page 26] God nor Deuill, neither Heauen nor Hell. Secondly, consider this in Hypocrites; they professe that they know God, they worship God publikely, and it may be priuately too; in the Church, and in the house; they read the Scriptures, heare the Word, and receiue the Sacraments: in a word, they will not be behinde in any outward religious duty of piety and holinesse. And all this is godly and religious. What then is wanting? one thing is wanting; the practice of godlinesse: a good life, a godly conuersation answerable to their profession: this is wanting. For consider, in regard of the perfor­mance of the duties of piety; how some doe all in out­ward shew, and for vaine-glory: pray and fast, to be seen of men: and giue almes, to haue praise of men: consi­der their workes of righteousnesse, their dealing to­wards men, how farre they are from doing vnto others, as they would that men should do vnto them: further, let it be obserued, how diuerse will take their times and opportunities, when they are out of the company of the godly, they be for all companies; to doe as others doe: to sweare among Swearers, to game with Gamesters, to drinke with Drunkards, to bee partakers with the A­dulterers, and as the saying is, among Good-fellowes to play the Good-fellow; to carowse and drinke healths, &c. and by these things it may euidently appeare, that though they professe they know God, yet by their works they deny him. These are no good Christians, no sound Professours; because their words and their workes doe not agree together: their conuersation is not answerable to their profession: but these are Hypocrites, yea, A­theists; denying God: They professe that they know God, but in workes they deny him.

To conclude, seeing that wicked life, and a bad con­uersation rankes a man, either amongst the prophane, or amongst Hypocrites, and such as deny God: my ex­hortation to all that know God aright, and to those that make a good profession, is, that of the Apostle Paul to [Page 27] the Philippians, ^y Let your conuersation be, as it becommeth a Phil. 1 27. the Gospell of Christ. And this of the first generall know­ledge of God.

CHAP. VIII. Shewing, that there is one, onely true GOD: against Idolatry.

THe second generall knowledge of God, is, to 2 To know that there is one onely true God. Acknowled­ging the Vnity of the God­head, and Tri­nity of persons. know and acknowledge that there is one God; and three persons in the God-head: to acknow­ledge the vnity of the God-head, and the Tri­nity of persons; the Father, Sonne, and Holy Ghost; and that euery one of these three persons, is God: to know and acknowledge, that God the Father is of him­selfe, from euerlasting: that the Sonne is begotten of the Father by eternall generation: and that the Holy Ghost proceedeth from the Father and the Sonne: to beleeue, that God the Father created the world: that God the Sonne redeemed mankinde: and that God the Holy Ghost sanctifieth the Elect. This is the generall knowledge of the one onely true God.

And this generall knowledge of the true God, is attai­ned vnto, not by the l [...]ght of Nature, nor by the works of the Creation, but by the Scriptures. The knowledge of the true God, commeth by the knowledge of the Scriptures: for the Scriptures doe shew vnto vs, both the Vnity of the God-head, and the Trinity of persons. That there is one God, Moses sheweth, saying, Deut. 6. 4. Heare, ô Israel, the Lord our God is one Lord. Dauid also speakes thus: 1 Chro. 17. 20 O Lord, there is none like thee, neither is there any God besides thee. And S. Paul saith, 1 Cor. 8. 4. Wee know that an I­doll is nothing in the world, and that there is none other God but one, And concerning the Trinity of persons, S. Iohn [Page 28] saith, 1 Ioh. 5. 7. There are three that beare record in Heauen, the Father, the Word, and the Holy Ghost, and these three are one.

The consideration of this generall knowledge of Ʋse. God, to know the one, onely true God; serues to re­prooue Against Idola­try. the Worshippers of Idols: who, though they know and acknowledge that there is a God; yet doe not either know the true God, or knowing the true God, doe not worship him aright; but worship false Gods, and giue vnto creatures, the worship which belongeth to the Creator.

Wherefore, Chrysostome vpon those words of our Sauiour Christ, Joh. 17. 3. This is life eternall, to know thee the onely true God. Hath these words: Solum verum Deum, ad eorum qui Dij non sunt, d [...]fferentiam in­quit. Chrys. in Joh. Hom. 79. Two-fold. He saith, the only true God, to put a difference betweene the one onely true God, and those which are no Gods. Let vs take a view of the kindes of I­dolatry, and then wee shall see plainely, who are heere iustly to be reprooued.

The one is, that open, manifest, and grosse Idolatry of the Gentiles, of Heathen men, which knew not God: and therefore worshipped Idols, false gods, instead of 1 Open & plaine Idolatry. the true God. For rather then any Nation would be al­together without a God, they would worship those which were no Gods: as S. Paul describes the Idolatry of the Gentiles: Rom. 1. 23. And changed the glory of the vncorrupti­ble God, into an image made like to corruptible man, and to birds, and foure-footed beasts, and creeping things. And a­againe he saith, Verse 25. Who changed the truth of God into a lie, & worshipped and serued the creature, more then the Creator, who is blessed foreuer. Whether the Gentiles did worship false gods, or the image of their false gods; or any simi­litude, or image of the true God; all was Idolatry. Of the false gods of the Heathen, Dauid saith, Psal. 96. 5. All the gods [Page 29] of the Nations are Idols, but the Lord made the Heauens. And of all the images of the false Gods, Dauid also saith, Psal. 115 4, 5 6, 7, 8. The Idols are siluer and gold; the worke of mens hands, they haue mouths, but they speake not; eyes haue they, but they see not. They haue eares, but they heare not; noses haue they, but they smell not, &c. They that make them, are like vnto them; so is euery one that trusteth in them. And as for the making of any image, or picture of the true God, it is plainely forbidden: for Moses straightly chargeth the children of Israel, that they make no similitude of God, Deut. 4. 15, 16. Take good heede vnto your selues, (for yee saw no manner of similitude on the day that the Lord spake vnto you in Horeb, out of the midst of the fire) lest yee corrupt your selues, and make you a grauen image, the similitude of any fi­gure, &c.

The other kinde of externall or outward Idolatry, is 2 Close Idolatry. a more close and couered Idolatry, pretending the wor­ship of God: this is the Idolatry of the Church of Rome, the Idolatry of Papists: who, although they know, and acknowledge the true God, and worship the true God, yet, because they do not worship him after a right man­ner, but otherwise then God hath appointed in his Word, they commit Idolatry. The truth of this, I con­firme, by the consideration of the manner of Gods wor­ship apointed vs, both in generall, and particular.

Touching the first; The Rule of Gods worship pre­scribed 1 vnto vs, in generall is, that Ioh. 4 23, 24. The true Worshippers shall worship the Father in spirit, and in truth: for the Father seeketh such to worship him. God is a Spirit, and they that worship him, must worship him in Spirit and in Truth. But the Romish Church, howsoeuer it may pretend the true worship of God in spirit & truth, yet they of that Church haue deuised strange worship, no where commanded in Gods Word, neuer approoued of God: and that is, to bow downe before an Image, made for religious vse: which is a plain breach of the second Commandement. And it helpes them nothing, to say, that they worship Obiect. [Page 30] not the Image, but God in the Image: for this was the Idolatry of the Heathen: they worshipped their Hea­then Answ. gods, and their Images; but the Heathen were not so foolish, as to thinke, that the Image of Iupiter, was Iupiter himselfe; but they worshipped Iupiter their god, in his Image: so the Israelites (who had learned Ido­latry of the Gentiles) worshipped God, euen the true God, in the image of the golden Calfe: for they sayd, Exod. 32 4. These be thy gods, [...] Israel, which brought thee vp out of the land of Aegypt. Now, the Israelites were not so voyd of vnderstanding, to thinke, that the golden calfe which Aaron had made, was the God of Israel, but they wor­shipped God in the golden calfe. The truth is, there's little difference of Idolatry, whether wee worship the Idoll, or God in the Idoll: whether the image, or God in the image. For in so doing, we giue that honour vnto the Idoll or Image, which belongs vnto God, and that vnder colour and pretence of worshipping God. And Iehouah the Lord, who is a iealous God, cannot endure, that another should vsurpe that honour which is due vnto his name. Wherefore he saith, Isa. 42. 8. My glory will I not giue to another, neither my praise to grauen images.

Secondly, in particular, I instance in Prayer: concer­ning 2 which, the rule of Gods worship is; that we pray to the Father in the name of Iesus Christ; with assurance, that he will heare our prayers, and grant our requests, which we make in his name. For thus saith our Sauiour Christ, Ioh. 16. 23. Ʋerily, verily, I say vnto you, whatsoeuer you shall aske the Father in my name, he will giue it you. Now, wher­as they are not content with this word of God, to pray vnto God in the name of Christ, but flee to the interces­sion of Saints and Angels; they worship God with a de­uised worship; such as God hath not commanded, nei­ther requireth. When Papists therfore bow downe be­fore an Image, and kneele to a Crosse or Crucifix, it may be sayd vnto them, as it was sayd to those hypocriticall Iewes, Isa. 1. 12. Who hath required this at your hand? for, as for [Page 31] Saints, they themseues worship God, and Reu. 4. 10. cast their crownes before the Throne: and therefore they will not be worshipped. Neither will the Angels bee worshipped; the Angell that appeared to Iohn in the Reuelation, refu­seth to be worshipped, for when Iohn fell downe to wor­ship before the feet of the Angell, the Angell sayd, Reu. 22. 9. See thou doe it not: for I am thy fellow-seruant, and of thy bre­thren the Prophets, and of them which keep the sayings of this booke: Worship God. It was the Deuill, that bad Angell, that would bee worshipped; hee saith to our Sauiour Christ, tempting him, Matth. 4. 9. All these things will I giue thee, if thou wilt fall downe and worship mee. But as for the good Angels, they will not be worshipped; they bid vs wor­ship God.

This of externall and outward Idolatry.

The second kinde of Idolatry, is Internall & Spiritu­all: 2 Inward, or spi­rituall Idolatry. & that is, Idolatry of the heart. This Idolatry is com­mitted, when we loue any thing aboue God, or trust in any thing more then in God, and so set vp an Idoll in our hearts. This Idolatry is more generall then the for­mer; this reacheth to all sorts of people: for though a man doe know the true God, acknowledge one God in three persons, worship the true God, and abhorre Idols; though he make no Image of God, neither bow downe before any Image; in a word, thogh a man be no Infidel, no Heathen-man, but a Christian; no Papist, but a Pro­testant; yet for all this, hee may be an Idolater in heart: by seetting his heart vpon some thing that hee loues, more then vpon God; and by putting his trust and con­fidence in some thing else more then in God. Thus the couetous man makes an Idoll of his riches and wealth, of his siluer and gold. Iob saith, Iob 31. 24. If I haue made gold my hope, or sayd to the fine gold, Thou art my confidence. The Apostle in plaine tearmes, calls Coloss. 3. 5. Couetousnesse Idolatry, and the Ephes. 5. 5. Couetous man an Idolater. The voluptuous man makes an Idoll of pleasure, Lady Pleasure is his goddesse. Gluttons and Drunkards make an, Idoll of [Page 32] their belly; their belly is their God; so the Apostle speakes of so [...], Phil. 3. 19. whose God is their belly. Heereupon Chrysostome saith, Varij sunt Ido­lolatriae modi. Chrysost in Rom. Hom. 6. There are diuerse sorts of Idolatry. One hath Mammon for his Lord; another makes his belly his God; another makes some other lust his God: and though thou doest not offer sacrifice vnto these thy Gods, as the Gen­tiles did, yet thou doest worse, for thou sacrificest thine owne soule vnto them: thou bowest not the knee to them, neither doest fall downe before these thy gods, to worship them; but yet thou art obedient vnto them, and art at their command: if thy belly or thy lusts command thy seruice, and require to doe any thing for them, thou art ready to doe it. Thus Chryso­stome. Now, it stands vs Christians in hand, as wee ab­hor Idols, for the outward; so to looke to our hearts and affections, that wee doe not set vp an Idoll in our heart: for certaine it is, we cannot both worship God, and serue Idols, whether outward or inward. Matth. 6. 24. No man (saith our Sauiour) can serue two masters: yee cannot serue God and Mammon. No man can serue God and riches, God and his pleasures, God and his belly, God and his owne lusts. The worship of the true God, and the worship of Idols, cannot stand together. When the Philistines brought the Arke of God into the house of Dagon, the god of the Philistines, and placed it by Dagon, 1 Sam. 5. 4. in the morning they found Dagon fallen to the ground.

As the Arke of God and Dagon cannot stand toge­ther in one Temple; so the true worship of God, and Idols, cannot stand together in one temple, in one house, nor in one heart. If a Christian doe truely serue and worship the true God, with the affection of the heart; if he loue God aboue all, trust in God alone, and feare God with all his heart; then there will bee no roome to set vp the Idoll of Couetousnesse, or Pleasure, or Lust, in the heart: these cannot agree together.

Wherefore, if wee will bee true worshippers of God, wee must put away all false worship, and remooue all I­dols out of the heart; wee must cast downe the Idoll of [Page 33] Couetousnesse, the Idoll of Pride, the Idoll of Lust, the Idoll of Pleasure, &c: and giue God l [...]e alone to sit and rule in the heart, as God: for God and Idols cannot dwell together: as the Apostle saith, 2 Cor. 5. 14, 15, 16. What fellowship hath righteousnesse with vnrighteousnesse? and what commu­nion hath light with darknesse? and what concord hath Christ with Beliall? or what part hath he that beleeueth with an In­fidell? and what agreement hath the Temple of God with I­dols? for yee are the Temple of the liuing God, as God hath sayd, I will dwell in them, and walke in them, and I will bee their God, and they shall be my people.

CHAP. IX. Of the particular knowledge of God; acknowledging the one only true God, to be our God: how necessary this knowledge of God is; how profitable it is: how dangerous to want it: and the meanes of obtaining it.

HItherto of the generall knowledge of God.

The particular knowledge of God, is not 2 The particular knowledge of God. onely to know that there is a God, nor only to know that there is one onely true God, to ac­knowledge the Vnity of the God-head, and the Trinity of Persons; but to know and acknowledge the one only What it is. true God to be our God: that God the Father hath ele­cted vs in Christ, hath redeemed vs by Christ, and san­ctifieth vs by his Holy Spirit.

To acknowledge that God the Father is our Heauen­ly Father, who hath created, preserued, and doth conti­nually by his prouidence sustaine vs: that God the Son is our Sauiour and Redeemer: and that the Holy Ghost is our Sanctifier and Comforter: and to know and ac­knowledge, that God of his mercy, through the merits of Christ, will assuredly saue our soules, and giue vs life [Page 34] euerlasting. So that a man hauing true sauing Faith, and being endued with this true sauing Knowledge, may say vnto the Lord with Dauid, Psal. 22. 10. Thou art my God. Againe, Psal. 25. 2. O my God, I trust in thee. Yea, may say with Thomas, Ioh. 20. 28. My Lord, and my God. This is not onely to Credere D [...]um: cred [...]re De [...] credere in Deum. beleeue there is a God, that God is; and that there is one God; nor onely to giue credit to the word and promise of God; but this, is to beleeue in God, That is, so to beleeue, as that euery one that hath true faith, can say in particular, for himselfe; I beleeue, that the one onely true God, is my God; and therfore I trust in him, I feare him, I loue him, I worship him, I call vpon him, I depend vpon his prouidence, for temporall things; and rest vpon his mercy, for forgiue­nesse of sinnes, and euerlasting life. This particular knowledge of God, is sauing knowledge, bringing com­fort, health, and saluation to the soule: as our Sauiour saith, Ioh 17. 3. In the know­ledge of God foure things to be considered. This is life eternall, to know thee the onely true God. And to the end, that we may seeke after, and attaine vn­to this sauing knowledge, I will shew foure things con­cerning the knowledge of God.

• First, how necessary it is to haue the true knowledge
  1 The true knowledge of God is necessa­ry. For
  of God.
• Secondly, how profitable it is.
• Thirdly, how dangerous it is to want it.
• Fourthly, the meanes of obtaining it.

Touching the first: the true knowledge of God is necessary, for

First, God requireth it. Salomon saith, Prou. 3. 6. In all thy wayes 1 God requireth it. acknowledge him. Dauid giueth his sonne Salomon this counsell; 1 Chro. 28 9. Know thou the God of thy Father, and serue him with a perfect heart, and with a willing minde. And S. Paul prayeth for the Colossians, that they might increase in the Col. 1. 10. knowledge of God. 2 God com­plaines of the want of it.

Secondly, the Lord complaines of the want of the knowledge of God, by Ieremie thus, Ier. 4. 22. My people is foolish, they haue not knowne me. And by Hosea hee saith, Hos. 4 1. The Lord hath a controuersie with the inhabitants of the land, be­cause [Page 35] there is no truth, nor mercy, nor knowledge of God in the Land.

Thirdly, the Lord prefers the knowledge of God be­fore 3 Its better then sacrifice. sacrifice and burnt offerings. Hos. 6. 6. I desired mercy, and not sacrifice (saith the Lord) and the knowledge of God more then burnt offerings.

Fourthly, the knowledge of God is so necessary, that 4 Without it we cannot be sa­ued. without it wee cannot bee saued. S. Paul affirmes, that 1 Tim. 2. 4. God will haue all men to be saued, and come vnto the know­ledge of the truth.

God, who hath appointed the end, hath also ordained meanes to the end: the end is the saluation of our soules: that's the end of our Faith, that's the blessed end that we desire, and long for; now the meanes of obtaining sal­uation, is to come to the knowledge of the truth: to know and acknowledge the onely true God, and Iesus Christ whom hee hath sent. So necessary is the know­ledge of God.

For the Second; how profitable the knowledge of 2 The know­ledge of God is profitable. For God is, appeareth by the benefits that come thereby. Which are specially these two.

First, the true knowledge of God worketh peace and concord amongst men of contrary dispositions; and 1 It maketh peace amongst men of contra­ry dispositions. correcteth the froward natures of men; making them, of fierce and wrathfull, to become gentle and patient. This was fore-shewed by the Prophet Esay, saying. Isa. 11. 6, 7, 8, 9. The Wolfe shall dwell with the Lambe, the Leopard shall lie downe with the Kid: and the Calfe, and the young Lyon, and the Fatling together, and a little childe shall lead them. And the Cow and the Beare shall feed, &c. They shall not hurt nor destroy in all my holy mountaine: for the earth shall bee full of the knowledge of the LORD.

Where the knowledge of God is, it will work a great alteration and change: if by nature men be like Wolues, giuen to deuoure and destroy their neighbours; the the knowledge of God will cause them to cease from their rauinous, greedy deuouring of others: if they bee [Page 36] by nature like Lyons and Beares, fierce, wrathfull, blou­dy-minded; the true knowledge of God will tame them, and make them meeke and gentle.

Wherefore, if any now in the time of the Gospell, be like Wolues, and Lyons, and Beares, towards their bre­thren and neighbours; it is, because they haue not the true knowledge of God.

But heere it will be sayd, that some that haue know­ledge, Obiect. are wrathfull, cruell, and hard-hearted towards their brethren.

I answer; their knowledge is not sanctified: they haue Answ. knowledge, but not grace to put their knowledge in practice: they know God, but will not doe the will of God. They haue the knowledge of God in their heads, but not in their hearts. For certaine it is, if men had the true knowledge of God, aswell in their hearts and mindes, as in their heads and tongues; they would not, they durst not be to their brethren, as Wolues, and Ly­ons, and Beares; the knowledge of the Lord would make them more peaceable, more quiet, and patient.

Secondly, the true knowledge of God brings eternall 2 Eternall life commeth ther­by. life: so saith our Sauiour, Ioh. 17. 3. This is life eternall, to know thee the onely true God.

The third thing concerning the knowledge of God, is, the hurt and danger that comes through the want 3 The want of the knowledge of God, is hurt­full and dange­rous: for it causeth, thereof. As the knowledge of God is necessary and profitable, so the want therof is hurtfull and dangerous.

First, because the want of the knowledge of God cau­seth mourning and languishing, desolation and destru­ction: as the Lord sheweth in Hosea, complaining that there was Hos. 4. 1, 3. no knowledge of God in the land, he saith, there­fore 1 Mourning and desolation. shall the land mourne, &c. Againe he saith, Verse 6. My peo­ple are destroyed for lacke of knowledge.

Secondly, where the knowledge of God is not, men are giuen ouer to a reprobate minde, to doe things that 2 A reprobte minde. are not conuenient. This S. Paul sheweth, speaking of the Gentils, Rom. 1. 28, 29. Euen as they did not like to retaine God in their [Page 37] knowledge, God gaue them ouer to a reprobate minde, to doe those things which are not conuenient: being filled with all vn­righteousnesse, fornication, wickednesse, couetousnesse, mali­ciousnesse, full of enuy, &c.

Thirdly, to them that know not God, there remaines 3 Punishment. nothing but iudgement, punishment, and euerlasting destruction; as saith the Apostle, 2 Thess. 1. 7, 8, 9. The Lord Iesus shall be reuealed from Heauen, with his mighty Angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gospell of our Lord Iesus Christ, who shall be pu­nished with euerlasting destruction from the presence of the Lord, and from the glory of his power.

The fourth thing concerning the knowledge of God, 4 Meanes wher­by we may come to the right know­ledge of the true God. is the meanes whereby wee may come to the true know­ledge of God.

That there is a God, may be knowen (as hath beene already shewed) by the light of Nature, and by the book of the Creatures: and that there is one true God, is ma­nifest by the Scriptures: the Word of God reuealeth the Vnity of the God-head, and the Trinity of Persons; but to the attaining to the right knowledge of the one only true God, by a particular knowledge, to know him to be God vnto vs, to acknowledge the one onely true God, to bee our Lord, and our God, (as hath beene formely more fully declared) there is required more then the light of Nature. more then the booke of the Creatures: and more then bare knowledge of the Scriptures: for this particular knowledge of God, is attained vnto, part­ly Two. by the Word of God, and partly by the Spirit of God: the one being an outward, the other an inward 1 By the Scrip­tures. meanes, to teach vs the true knowledge of God.

The true knowledge of God, then is attained vnto,

First, by the Scriptures: and that both by the Law, and the Gospell.

For, Per Legem cog­nitiopeccati no­stri, per Enange­lium cognitio gratiae Dei. Zanch. de Natu. Dei. lib. 3. cap. 3. By the Law, as one saith, wee come to the know­ledge of our sinnes, and of our misery: by the Gospell, we come to the knowledge of the grace and mercy of God shewed vs in [Page 38] Christ Iesus. According to that saying of S Iohn, Ioh. 1. 17. The Law was giuen by Moses, but grace and truth came by Iesus Christ. And to the end, that wee may come to the true knowledge of God, by the Scriptures, there are foure things necessarily required at our hands. And that by,

First, that we diligently read the Scriptures: concer­ning 1 Reading the Scriptures. which, our Sauiour Christ hath sayd, Ioh. 5. 39. Search the Scriptures, for in them ye thinke ye haue eternall life, and they are they which testifie of mee. This was the practise of those noble Bereans, who hauing heard Paul preach vn­to them Iesus, A [...]ts 17. 11. searched the Scriptures daily, whether those things were so.

Secondly, that wee carefully and attentiuely heare 2 Hearing the Word of God. the word of God preached. Eor Rom. 10. 17. Faith, as saith the A­postle, commeth by hearing, and hearing, by the Word of God. Our Sauiour saith, Ioh. 17. 8. I haue giuen vnto them the words which thou gauest mee, and they haue receiued them, and haue knowne surely, that I came out from thee, and they haue beleeued that thou didst send me. In which words, he sheweth three things; first, he gaue them his Word: secondly, they receiued it: and thirdly, by the Word of God, they knew God, and Iesus Christ whom hee had sent.

Thirdly, that wee seriously meditate vpon the Word 3 Meditating vp­on the Word. of God, which we haue read, or heard: Dauid saith, Psal. 119. 99 I haue more vnderstanding then all my teachers: for thy testimonies are my meditation. By meditating vpon the Word of God, he got vnderstanding, and attained to the true knowledge of God.

Fourthly, that we ioyne vnto all these, deuout praier: 4 Praying for a blessing vpon these meanes. crauing the blessing of God, in reading and hearing the Word, and meditating vpon the same. Thus the knowledge of God is attained unto by the Scriptures.

Secondly, the true knowledge of God is attained vn­to, 2 By the Spirit of God. through the gracious working of the Spirit of God in our hearts; for God must first put it into our hearts, to know him, before wee can know him. As the Lord [Page 39] speakes by Ieremy the Prophet, Jer. 24. 7. I will giue them an heart to know me, that I am the Lord. Againe, hee saith, Ier. 31. 33. I will put my Law in their inward parts, and write it in their hearts. Our Sauiour Christ saith, Ioh. 6. 45. It is written in the Prophets, and they shall bee all taught of God. This is called Cognitio per gratiam. Tho. 1. q. 12. ar. 14. know­ledge by grace, or gracious knowledge; because it is wrought in our hearts, by the Spirit of God, the Worker of grace, as the Apostle also saith, 1 Cor. 2. 7, 8, 9, 10. We speake the wisdome of God in a mystery, euen the hidden wisdome, which God ordained be­fore the world, vnto our glory. Which none of the Princes of this world knew, &c. But as it is written, Eye hath not seen, nor eare heard, neither haue entred into the heart of man the things, which God hath prepared for them that loue him. But God hath reuealed them vnto vs by his Spirit.

This of the particular knowledge of God.

Now the consideration of the great necessity of the Vse. knowledge of God, and the benefit thereof, with the danger of the want thereof, and the means of obtaining it, serues for reprehension: and it reproues,

First, those who content themselues with the gene­rall 1 Against those that content themselues with a generall knowledge of God. knowledge of God; that there is a God, that there is one God, that God made all things, that God is to bee worshipped, &c. but are not carefull to come to a parti­cular knowledge of God: to know God to be their God, and so to know God, as to beleeue in him, to feare him, and to loue him, to trust in him, and to depend vpon him. But if we would be saued, and come to euerlasting life, we must labour to attaine to a particular knowledge of God; for the bare generall knowledge of God will not saue vs; for euen wicked men, Reprobates, yea, De­uels, 2 Against the Romists, who will not suffer the people to read the Scrip­tures in a lan­guage which they vnder­stand. haue a generall knowledge of God; they know that there is a God, yea, they know there is one God, as wit­nesseth S. Iames, Iam. 2. 19. Thou beleeuest: hat there is one God, thou doest well: the Deuils also beleeue and tremble.

Secondly, seeing that the meanes of attaining to the true knowledge of God, is (as hath beene shewed) by the Scriptures, by reading, and hearing the Word of [Page 40] God, and meditating thereon; this reproues the Romish Church, which will not suffer the Lay-people to haue the Scriptures in a knowne tongue, nor to read them in a language which they vnderstand, but locke vp the Scriptures from them in a strange language; and so will not suffer the simple people to come to the knowledge of the truth; contrary to the word of Christ, Ioh. 5. 39. Search the Scriptures: contrary to the practice of those noble Bere­ans, who Acts 17. 11. searched the Scripture: and contrary to the do­ctrine of the Fathers of the Church in former times: for Chrysostome exhorteth the people to Comparate vo­bu Biblia, &c. Chrysost. in Col. 3. Hom 9. prouide them Bibles, or the New Testament; and exhorteth Parents to teach their children to sing Psalmes.

Heere then consider, what great wrong, and manifest iniury the Romish Preists doe to the poore people: for in keeping the Scriptures from them, they take from them both their light, and their weapons. Their light; Dauid saith, Psal. 119. 105. Thy word is a lampe vnto my feet, and a light vnto my path. The Word of God, is to a man, for the di­rection of his life, as a lampe, as a torch, as a light shining bef [...]re him in a darke night, to direct and guide his feet in the way wherein he is to walke, Now, to depriue the people of the Scriptures in their vulgur tongue, is to take away their lampe, to put out their candle, to depriue them of the light, and to cause them walke in darknesse; so the blind lead the blinde, and both fall into the ditch. This is also to depriue the people of their spirituall ar­mour, wherwith they should defend themselues, against the assaults of the Deuill. The Word of God is part of that armour of God appointed for a Christian-souldier, it is his sword: so the Apostles cals it, Eph. 6. 17. Take the helmet of saluation, & the sword of the Spirit, which is the Word of God. With this sword of the Spirit, Christ our Sauiour [...]ought against the Deuill, and ouercame him; for when the Deuill tempted Christ, hee answered, Matth 4. 4. It is written: the Word of God was the weapons wherwith he fought; by the Sword of the Spirit, which is the Word of God, [Page 41] Christ draue away the Deuill: and this sword of the Spirit, the Word of God, is appointed for eueey Chri­stian to take vnto himselfe, to defend himselfe against his spirituall aduersaries, yea, against that great aduersa­ry of our soules, the Deuill; and therefore, whereas the Church of Rome will not suffer the Lay-people to read the Scriptures in a language which they vnderstand, they send them to fight against the Deuill, that strong aduersary, and take their weapons from them, and so lay them open to the assaults of the Deuill.

Thirdly, seeing that the knowledge of God, is (as hath 3 Against those who wilfully liue in igno­rance. beene shewed) so necessary, so profitable, and the want thereof so hurtfull and dangerous; and that there are al­so meanes to come to the knowledge of God: this re­prooues those, who, notwithstanding these things, yet still liue in ignorance, and doe not labour to come to the knowledge of the truth, that they may bee saued: though the light shine, they walke still in darknesse, and though meanes of saluation be offered, yet they refuse, or at least, neglect the meanes; inasmuch as they doe not diligently read the Scripture, nor attentiuely heare the word of God preached, neither by meditation pon­der it in their hearts; inasmuch as they doe not suffer it to take rooting in their hearts, but suffer it to slip out of their mindes, and doe not pray vnto God for a bles­sing vpon their hearing and reading of the Word of God. For certainely, there is no man (hauing reason and capacity to vnderstand) but vsing these good means, might attaine to the knowledge of God. If a man that is as yet ignorant of the true knowledge of God, would diligently apply himselfe to the reading of the Scrip­tures, and to the hearing of the Word read and preach­ed; when he hath heard the Word of God, if he would lay it vp in his heart, and meditate thereon; and lastly, if he would earnestly pray vnto God, for the obtaining of the Spirit of God, to inlighten his vnderstanding with true sauing knowledge, and that God, by his holy Spi­rit [Page 42] would sanctifie his heart, sanctifie his vnderstanding and memorie: if he would, when he reades the Scrip­tures, pray that God would Ephe. 1. 18. inlighten the eyes of his vn­derstanding, and Psal. 119. 18. open his eyes, that he might behold won­drous things out of the law; When he heareth the word, pray, that God by his holy Spirit, would open his heart, as he did Act. 16. 14. Lydia's, that he might attend to the things which are spoken of the Preacher; and when he hath either heard, or read the Scriptures, pray, that he might (with the Mother of Christ) Luk. 2. 51. keepe all those sayings in his heart: by these holy, and sanctified means, a man might attaine to so much knowledge as would be sufficient for the sauing of his soule: by these meanes, he might be a­ble to giue an account of his Faith, and to render a 1. Pet. 3. 15. rea­son of the hope that is in him. In a word, by these meanes, a man may 1. Tim. 2. 4. come vnto the knowledge of the truth, that he may be saued.

CHAP. X. Of the knowledge of Iesus Christ, Generall and particular; How necessary the true knowledge of Iesus Christ is: a­gainst those which denie Iesus Christ; by Infidelity, Here­sie, and Apostasie.

HItherto of the first thing, wherein true Faith consisteth; the knowledge of God.

Secondly, true, sauing Faith consisteth in 2 In the right knowledge of the mysterie of the Incarnati­on of Christ. the right knowledge of the mysterie of the In­carnation of Christ: of this, our Sauiour Christ himselfe saith, Ioh. 17. 3. this is life eternall, to know thee the onely true God, and Iesus Christ whom thou hast sent. Againe, he saith to his Disciples, Ioh. 14. 3. ye beleeue in God, beleeue also in me.

In the knowledge of Iesus Christ, I consider two things. 1

• [Page 43]First, the sorts and kinds of it:
  Wherein, two things.
• Secondly, the necessitie of it.

For the first: 1 The kinds of it. Two-fold knowledge of Christ.

The corporall, and externall knowledge of Christ, was, the visible seeing and knowing of Christ, when he 1 Externall and visible know­ledge of Christ. was vpon the earth, when he went about doing good, and preaching the Gospell of the kingdome. Which out­ward seeing and knowing of Christ, of it selfe alone, was not sufficient to saluation, without the spirituall seeing and knowing of Christ by Faith. The Rulers among the Iewes, and elders of the People, the Scribes and Phari­sies saw Christ in his humane shape, and knew him by his outward appearance, they had his bodily presence amongst them, yet few of the Pharisies and Rulers be­leeued on him, as appeareth by the words of the Phari­sies to the Officers of the chiefe Priests, Ioh. 7. 48. haue any of the Rulers, or Pharisies beleeued on him? such was the cor­porall, externall, and visible knowledge of Christ.

The spirituall and inward knowledge of Christ, is, to 2 Internall and spiritual know­ledge of Christ. see and know him after a spirituall manner, to see him by Faith, to see him, and know him with the eye of the vnderstanding. Which spirituall knowledge of Christ, is also two-fold. Two-fold.

Generall, and

Particular.

The generall knowledge of Christ, is, to acknowledge 1 Generall. that the second person in Trinitie, is the Sonne of God, and that the Sonne of God, became the sonne of man; to acknowledge according to the Scriptures, that the Ioh. 1. 14. word was made flesh, and dwelt among vs. That Gal. 4. 4. when the fulnesse of time was come, God sent forth his Sonne made of a woman. To acknowledge that 1. Joh. 4. 2. Iesus Christ is come in the flesh. That he was conceiued by the holy-Ghost, borne of the virgin Marie, that he suffered death, that he rose [Page 44] againe, &c. Further, to acknowledge his two Natures, his Godhead, and Manhood, that he is true God, and perfect man: to acknowledge his offices, that he is CHRIST, that is, anointed to be a King a Priest, and a Prophet; in a word, to acknowledge that Iesus Christ is the Sauiour of the world, and the Redeemer of man­kind; all which, is but a generall knowledge of Christ.

Beside this, there is a particular knowledge of Christ, 2 Particular. by which, we doe assuredly beleeue, and certainly know, that Iesus Christ is sent of his Father, not onely to be the Sauiour of the world, and of all that beleeue in him, but that he is a Sauiour to Ʋs, that he is the 1. Ioh. 4. 10. propitiation for our sinnes. That he was Rom. 4. 25. deliuered for our offences, and rai­sed againe for our iustification.

That he hath Reu. 1. 5. loued vs, and washed vs from our sinnes, in his owne bloud. By this particular knowledge, we ac­knowledge, that there is Act. 4. 12. no saluation in any other; and that there is no other Name vnder heauen giuen among men, whereby we must be saued. Yea, hereby we so know Christ, as that euery true beleeuer doth assuredly beleeue, that Christ is a Sauiour to him, and may say in his owne be­halfe, for himselfe, as Paul said for himselfe, Gal. 2. 20. The Sonne of God loued me, and gaue himselfe for me. This is the right knowledge of Iesus Christ: this is that sauing knowledge that brings life eternall.

Now for the necessitie thereof. 2 The necessitie of the know­ledge of Iesus Christ.

The knowledge of Iesus Christ is so necessarie, that

First, whosoeuer wants the true knowledge of Iesus Christ, he is ignorant, and knowes nothing that is pro­fitable for his soule, although, he haue the knowledge of all arts and tongues; and whosoeuer hath the true know­ledge 1 He that wan­teth the know­ledge of Christ is ignorant. of Iesus Christ, is happie and blessed; he knowes sufficient to make him euerlastingly blessed, though he be vnskilfull in Languages, and haue but small know­ledge in humane learning.

When the Rulers of the people, and the Elders, had called before them Peter and Iohn, the Apostles of Christ [Page 45] and Acts 4. 13. saw the boldnesse of Peter and Iohn, and perceiued that they were vnlearned and ignorant men, they marueiled, and they tooke knowledge of them that they had beene with Iesus. Peter and Iohn were not brought vp in learning; yet be­cause they had beene with Iesus, and had knowne Iesus Christ, they had better knowledge, and more true lear­ning, then all the Scribes and Doctours of the Iewes; so that they were able to reason and dispute with them, and ouercome them, through the knowledge of Iesus Christ. S. Paul saith to the Corinthians, 1. Cor. 2. 2. I determined not to know any thing among you, saue Iesus Christ, and him cru­cified. Certainly Paul was learned; for he was Act. 22. 3. brought vp at the feete of Gamaliel, and taught according to the per­fect manner of the Law of the Fathers. Ho 2 Cor. 11. 5. 6. was not a whit behind the chiefest Apostles: neither was he rude in know­ledge: Yet notwithstanding, when he comes to preach the Gospell, he doth not seeke his own prayse, and com­mendation, by affected eloquence, and ostentation of humane learning, but so preacheth Christ Iesus, as though he knew no other learning, but Iesus Christ and him crucified.

Secondly, In regard of the excellent knowledge of Ie­sus 2 In regard here­of, all things else are base and contemp­tible. Christ, all things else whatsoeuer, are to be esteemed base and contemptible. So saith S^t Paul, Phil. 3. 7. 8. What things were gaine to me, those I counted losse for Christ. Yea doubt­lesse, and I count all things but losse, for the excellencie of the knowledge of Christ Iesus my Lord; for whom I haue suffe­red the losse of all things, and doe count [...]hem but dung, that I may winne Christ.

Thirdly, without the knowledge of Iesus Christ, we 3 Without it we cannot be sa­ued. cannot be saued. Our Sauiour saith, Ioh. 10. 14. I am the good Shep­heard, and know my sheepe, and am knowne of mine. Againe, he saith, Ver. 27. 28. my sheepe heare my voice, and I know them, and they follow me, and I giue vnto them eternall life, and they shall neuer perish. So that the elect of God, the true be­leeuers, which are marked & knowne for the true sheepe of Christ, doe know Christ, they know his voice, and [Page 46] heare his voyce, and obey his Word, yea, they so know him, as to follow him. And to them that so know Iesus Christ, he giueth life eternall, and they shall neuer perish.

The consideration of this knowledge of Iesus Christ, Ʋse. both generall and particular, together with the necessity Against those that deny Christ. thereof, serues to reprooue those who deny Iesus Christ.

But is there any so wicked and blasphemous, to deny Quest. Iesus Christ?

Yea, S. Iohn saith, 1 Ioh. 2. 22. Who is a lier, but he that denieth that Answ. Iesus is the Christ? And Iude saith, Iude 4. There are certaine men crept in vnawares, who were before of old ordained to this condition, vngodly men, turning the grace of our God in­to laciuiousnesse, and denying the onely Lord God, and our Lord Iesus Christ.

And Christ is denied three wayes:

• Infidelity,
  Christ is deni­ed three man­ner of wayes.
• Heresie, and
• Apostasie.

First, Iesus Christ is denied by Infidelity. Infidels, 1 By Infidelity. Pagans, Heathen men doe not know God, nor acknow­ledge Iesus Christ. The Turks vtterly deny Iesus Christ: yea, despise Christ, so that they persecute Christians that professe the name of Christ. And therfore their religion is a false religion, and the worshipping of God, a false worship; because they worship God out of Christ: for S. Iohn saith, 1 Iob. 2. 23. Whosoeuer denieth the Sonne, the same hath not the Father. The Iewes also, to this day, deny Iesus Christ. For although it be true, that they expect the Mes­sias, and looke for Christ to come, yet they deny that Ie­sus Christ which was borne of the Virgin Mary, and suffe­red vnder Pontius Pilate, is the Messias: this they con­stantly deny. And to deny this, is to deny Iesus Christ. As S. Iohn also saith, 1 Ioh. 2. 22. Who is a lier, but hee that denyeth that Iesus is Christ? Againe, S. Iohn saith, 1 Ioh. 4. 2, 3. Euery spirit that confesseth that Iesus Christ is come in the flesh, is of God. And euery spirit that confesseth not that Iesus Christ is come in the flesh, is not of God.

Thus Infidels, Turkes, and Iewes, deny Iesus Christ.

Secondly, Iesus Christ is denied by heresie. Here­tikes 2 By Heresie. deny Iesus Christ, by erring from the truth; some, denying the natures, and some, the offices of Christ.

First, concerning the natures of Christ. 1 Denying the natures of Christ: his God-head and Man hood.

The Person of Christ, is one: in which there are two natures: the God-head, and Man-hood of Christ: whereby, Christ is God and Man, true God, and perfect man: as he is the Sonne of God, he is true God; equall to the Father: for S. Iohn saith, Ioh. 1. 1. In the beginning was the Word, and the Word was with God, and the Word was God. And as he is the sonne of man, he is true man: for as the Apostle saith, Heb. 2. 16. Hee tooke not on him the nature of Angels; but he tooke on him the seede of Abraham. And these two natures of Christ, the God-head and Man-hood, make but one Person, CHRIST, God and Man. And these two natures are not turned one into another, neither are they separated and diuided one from another, nor con­founded one with another; but these two natures are v­nited together, by an Hypostaticall Vnion: Which Vnio est perso­nalis, non perso­narum: & na­turarum est vnion, non natu­ralis, sed omninò supernaturaliis. Pola. Synt. t. 2. l. 6. c. 16. Ʋ ­nion is personall, but it is not a vnion of persons: and it is a vni­on of the natures of Christ, but yet is it no naturall vnion, but altogether supernaturall. And notwithstanding that these two natures of Christ be vnited togethed, yet are they di­stinguished: there remaine in one Person, Christ, two distinct natures, the God-head, and Man-hood: so that the God-head of Christ hath all the essentiall properties belonging to the diuine nature; and the Man-hood of Christ retaineth all the naturall properties, which are properly belonging to the humane nature. But contra­ry to this receiued truth, concerning the natures of Christ; certaine Heretikes haue risen, who haue denied, some the God-head of Christ, as Ruffin. lib. 1. [...] cap. 1. Arrius, who denied that the Sonne of God was of the same substance with the Father: who was condemned by the first Concil. Nicaen. 1. Niceno Councell; where it was concluded and decreed, that Christ the Sonne of God was [...]. Ruff. li [...]. 1. cap. 5. of the same substance with [Page 48] the Father, equall to the Father touching his God-head. Some Heretikes haue denied the true Man-hood of Christ: Sozom. lib. 6. cap. 27. Apollinarius held that Christ did not take a true body of the Virgin Mary his mother, but that hee had it from eternity. Euagr. l. 1. c. 2. Nestorius diuided the natures of Christ, the God-head from the man-hood; who was condem­ned by the Concil. Ephesin. Ephesine Councell. And Eutyches, another Heretike, confounded the natures of Christ: affirming that Christ, after the assumption of the humane nature, had no more two natures, but one: who was condemned by the Concil. Chalced. Chalcedon Councell.

Now these Heretikes, and all that hold of their part, in that they deny either the God head, or the Man­hood of Christ; in that they either diuide, or confound the natures of Christ; they erre from the true faith of Ie­sus Christ: they doe not beleeue aright, concerning the incarnation of our Lord Iesus Christ.

And, in that they deny the God-head, or Man-hood of Christ, in that they diuide, or confound his natures, they deny Iesus Christ.

And as Heretikes haue erred from the truth, touch­ing 2 Denying the offices of Christ. the natures of Christ; so also some haue erred from the truth, concerning the offices of Christ.

The offices of Christ are three: for he is CHRIST, that is, anoynted a King, a Priest, and a Prophet to his Church.

The errours concerning the offices of Christ, are in the Romish Church: true it is; the Romists, in words, confesse Christ to bee a King, a Priest, and a Prophet; yet, in deede and in truth, by their doctrine and pra­ctice, they deny his offices: for confirmation heereof: Of

First, concerning the regall or kingly office of Christ: 1 A King. we hold, that Christ is a King, and therefore hath abso­lute rule and power ouer his Church; hee rules in the hearts and consciences of men, by the scepter of his Word, and by his boly Spirit: hee onely hath power to make lawes, to binde the conscience: but contrary to [Page 49] this, the Church of Rome holds that the Pope hath power to make lawes, to binde the consciences of men, and that in things pertaining to Bellarm. de Pontif. lib. 4. Faith and Christian life.

Secondly, for the Priesthood of Christ; they confesse Christ, as we doe, to be a Priest for euer after the order of 2 A Priest. Melchisedech: but yet oppugne the Priest-hood of Christ, specially in three things.

First, by offering in the Masse, an B [...]llar. de sa-Miss. lib. 5. vnbloody sacrifice for 1 sinne; and this is done often; whereas the Apostle saith, Heb. 9 28. Christ was but once offered to beare the sinnes of many. A­gaine he saith, Heb. 10. 10. Wee are sanctified, through the offering of the body of Iesus Christ once for all. And againe, Verse 14. by one offering he hath perfected for euer them that are sanctified. 2

Secondly, by humane satisfacttion; this was a part o [...] Christs Priestly office, to satisfie for out sinnes: Now the Romish Church teacheth, that notwithstanding Christ hath suffered and B [...]llar. de satis­fact. lib. 4. satisfied for vs, to saue vs from eter­nall punishment, yet we our selues must satisfie for our sins, by our good workes, by fasting and almesdeedes, &c. for our temporall punishment. This is also against the truth of Gods Word; for we hold according to the Scriptures, that Iesus Christ, alone, and once, and that perfectly, hath satisfied the Iustice of God, both for our sinnes, and for the punishment due to our sinnes. As S. Iohn saith, 1 Ioh. 1. 7. The bloud of Iesus Christ his Sonne, cleanseth vs from all sinne. And the Lord hath made a promise, that Ezek. 18. 21. 22. if the wicked will turne from all his sinnes that he hath committed, they shall not be mentioned vnto him.

Thirdly, by making Saints their Intercessours. It be­longs 3 vnto Christs office, to make intercession for vs. So the Scripture witnesseth; S. Paul saith, Rom. 8. 34. Christ died, yea rather, is risen againe, who is euen at the right hand of God. who also maketh Intercession for vs. But the Church of Rome appointeth other intercessours besides Christ: they flee to the mediation of Saints, and pray to Saints, that they would make request for them; whereas Christ is our alone Mediatour, as the Apostle saith, 1 Tim. 2. 5. There is [Page 50] one God, and one Mediator betweene God and men, the Man Christ Iesus.

Thirdly, concerning the Propheticall office of Christ; as he is a Prophet, hee is the Instructor and Teacher of 3 A Prophet. his Church, by his Spirit, and written Word: for his Word is his will; and his Word ought to be our Rule, in matters both of faith and godly life: but the Church of Rome, besides the Scriptures, and Word of God, brings in a heape of humane Traditions, which their Doctors and Teachers, will haue to be receiued as Traditiones simpliciter neces­sariae sunt. Bellar. de Tradit. sim­ply necessary: holding that all things needefull to faith, and a Christian life, are not contained in the Scriptures, but that wee must seeke many things from Traditions: whereas we hold, that whatsoeuer is necessary to salua­tion, to faith, and a godly life, is contained in the Scrip­tures, euen in the written Word of God, either expresly, or so, as may rightly be collected and gathered from the Scriptures. According to that saying of S. Paul to Timo­thy, 2 Tim. 3. 16, 17. All Scripture is giuen by inspiration of God, and is profitable for doctrine, for reproofe, for correction, for instruction in righteousnes, that the man of God may be perfect, throughly furnished vnto all good workes. Wherefore, if we will hold the truth, concerning Christ, and his Offices, wee must hold, and acknowledge him to be a King, a Priest, and a Prophet to his Church, and that not in word onely, but also in deede and in Truth.

Thirdly, Iesus Christ is denied by Apostasie: when 3 By Apostasie. Two-fold. men fall away from the truth, which they haue knowne and professed. And this is two-fold:

Particular, and

Vniuersall.

The particular back-sliding, and falling away, is two-fold. 1 Particular fal­ling away. Two-fold.

The one is, when a Christian, hauing turned from his former euill course of life, and framed himselfe to liue a 1 By falling into some great and grieuous sin. godly life, and now making a profession of religion, doth fall into some great and grieuous sinne, whereby [Page 51] he doth not onely sinne against God, but doth also of­fend the people of God, and giues occasion to others to speake euill of the way of the Lord. An example here­of, is in Dauid committing adulterie with Bathsheba, to whom the Prophet Nathan, rebuking him, saith not onely thus, 2. Sam. 12. 7. Thou art the man: thou art he that hast done this wickednesse, and hast sinned against God; but he saith also, Vers. 14. by this deed, thou hast giuen great occasion to the enemies of the Lord to blaspheme. This is an euill falling away, but yet this fall is recouerable; for Dauid seri­ously repented, and was receiued to fauour: Vers. 13. Dauid said vnto Nathan, I haue sinned against the Lord. And Nathan said vnto Dauid, the Lord hath also put away thy sinne, thou shalt not die.

The other kind of particular back sliding, and falling 2 By falling from the profession of Christ, and that two waies away, is a falling away from the profession of Christ: and that either through

Infirmitie, or

Securitie.

First, through Infirmitie; so Peter, who had made a 1 Through infir­mitie. profession of Christ, & had also boasted what he would doe, and suffer for Christ, Mat. 26. 33. 35. though all men shall be offen­ded because of thee, yet will I neuer be offended. And againe he saith, though I should die with thee, yet will I not denie thee; notwithstanding all this, fainted, and Ver. 70. 72. 74 denied Christ three times.

Secondly, through Securitie: falling away from a 2 Through secu­ritie. mans former zeale, and sinceritie of his profession: an example hereof, we haue in the Angell of the Church of Ephesus, to whom Christ saith, Reue. 2. 4. I haue somewhat against thee, because thou hast left thy first loue. But both these fals are recouerable; for of Peter it is said, ^f he went out, and Mat. 26. 75. wept bitterly. And to the Angell of the Church of Ephe­sus, Christ saith, Reu. 2. 5. remember from whence thou art fallen; and exhorteth him to repent, and to doe the first workes.

This of the particular Apostasie, and falling away: [Page 52] which is onely a backsliding, and falling away in part, and that for a time.

There is also an vniuersall falling away: and that is 2 Vniuersall fal­ling away. Two-fold. also two-fold.

The first, is an vniuersall falling away form a mans former righteousnesse, from his holinesse of life, and godly conuersation: when any one fals from vertue, to 1 From a mans former righte­ousnesse and holinesse, to prophanenesse and wicked­nesse. vice: and from a godly conuersation, to profanenesse, and notorious wickednesse; this is a kinde of denying Christ: yea, this is, of the seruant of Iesus Christ, to be­come the seruant of the Deuill: euen as a seruant which r [...]fuseth to serue his owne Lord and Maister, but fals to his maisters aduersarie, and serues him, may be said to haue denied his maister, so they, who (for a time) haue made shew of seruing their Lord & Maister Iesus Christ, and afterwards fall away from the seruice of Christ, and serue the flesh, the world, and the Deuiil, may rightly be said, to haue denied Iesus Christ: of such S^t Peter speaks, shewing the dangerous state of those that so fall away: 2. Pet. 2. 20. 21. 22. If after they haue escaped the pollutions of the world, through the knowledge of the Lord and Sauiour Iesus Christ, they are againe intangled therein, and ouer come, the latter end is worse with them then the beginning. For it had beene better for them not to haue knowne the way of righte­ousnesse, then after they haue knowne it, to turne from the ho­ly Commaundement deliuered vnto them. But it is happened vnto them according vnto the true prouerbe: the dog is tur­ned to his owne vomit againe, and the Sow that was washed to her wallowing in the mire. This is a very dangerous falling away: but yet heare, and consider of a more dangerous backsliding, and a more fearfull falling away.

The second vniuersall falling away, is, when a man, 2 By sinning a­gainst the holy Ghost. What it is to sinne against the holy Ghost hauing beene inlighted by the holy Ghost, with the knowledge of God, and his Sonne Iesus Christ, and ha­uing made a profession of Christ, doth afterwards, deny the truth, against his owne knowledge, and conscience, doth maliciously oppose himselfe against the knowne [Page 53] truth, and euen persecute those that professe the truth.

This is properly called the sinne against the holy Sinne against the holy Ghost why so called. Ghost: not, because sinne can be so committed against the holy Ghost, but it is also against the Father, and the Sonne: and when the holy Ghost is offended, the Father is offended, and the Sonne is offended▪ for the Godhead is one. But it is called the sinne against the holy Ghost, because this sinne is committed against the proper and immedrate working of the holy Ghost: which is, to in­lighten the minds and vnderstandings of men, with the true knowledge of God, and his Sonne Iesus Christ. Now, when the holy Ghost hath inlightned any one, with the true knowledge of Iesus Christ, and afterwards he so fall away from the truth, that he deny Iesus Christ, and malicously persecute the knowne truth; this, is to sinne against God, and against Iesus Christ, but properly and after a speciall manner, it is, to sinne against the ho­ly Ghost: inasmuch as he sinneth against the immediate inlightning of the holy Ghost.

Of this sinne against the holy Ghost, with the fearfull state of those which fall into this sinne, the Scripture e­uidently speakes: the Apostle to the Hebrewes saith, Heb. 6. 4. 5. 6. It is impossible for those who were once inlightned, and haue ta­sted of the heauenly gift, and were made partakers of the ho­ly Ghost, and haue tasted the good word of God, and the pow­ers of the world to come; if they shall fall away, to renue them againe vnto repentance: seeing they crucifie to themselues the Sonne of God afresh, and put him to an open shame. Againe, he saith, Heb. 10. 26. 27. 28. 29. If we sinne wilfully, after that we haue receiued the knowledge of the truth, there remaineth no more sacrifice for sinnes. But a certaine fearfull looking for of iudgement, and fieric indignation, which shall deuoure the aduersaries. He that despised Moses law, died without mercie, vnder two or three witnesses. Of how much sorer punishment suppose ye, shall he be thought worthy, who hath troden vnder-foote the Sonne of God, and hath counted the bloud of the couenant wherewith he was sanctified, an vnholy thing, and hath done [Page 54] despite vnto the Spirit of Grace? From which words of the Apostle, two things may be gathered, Two things herein to be considered.

The one, is the nature and quality of the sinne against the holy Ghost:

The other, is the punishment due to the same.

First, the nature and qualitie of this sinne, is set forth by sixe things. 1 The nature & qualitie of the sinne against the holy Ghost shewed in sixe things.

They that sinne against the holy Ghost, are

• 1 First, inlightned with the knowledge of the truth.
• 2 Secondly, they haue a taste of the heauenly gift.
• 3 Thirdly, they are made partakers of the holy Ghost.
• 4 Fourthly, they haue had a taste of the good word of God.
• 5 Fiftly, they haue had a taste of the powers of the world to come.
• 6 Sixtly, after all this, they so fall away, that they cruci­fie the Sonne of God afresh, they trample and tread vn­der foote the bloud of the Couenant, and count it an vnholy thing, and doe despite vnto the Spirit of Grace. Heer's the Sinne.

The second thing, is the punishment which vsually 2 The punish­ment of them that sinne a­gainst the holy Ghost. befals those that sinne against the holy Ghost: and that's three-fold.

The first, is finall impenitencie: they that sinne against the holy Ghost, are stricken with a marueilous hardnes of heart, so that they cannot repent, they are past repen­tance: 1 Finall impeni­tencie. wherefore the Apostle saith, Heb. 6. 4. 5. 6. it is impossible for those who were once inlightned, &c: if they shall fall away, to renue them againe vnto repentance.

The second, is, neuer to be forgiuen: they that sinne against the holy Ghost, can haue no remission, no for­giuenesse 2 Neuer forgi­uen. of sinnes, they can haue no mercie shewed them: Mat. 12. 31. 32. All manner of sinne and blasphemie shall be forgi­uen vnto men: saith our Sauiour, but the blasphemy against the holy Ghost shall not be forgiuen vnto men. And whosoeuer speaketh a word against the sonne of man, it shall be forgiuen him: but whosoeuer speaketh against the holy Ghost, it shall [Page 55] not be forgiuen him, nether in this world, nor in the world to come. And in S^t Marke its said, Mar. 3. 29. he that shall blaspheme against the holy Ghost, hath neuer forgiuenesse. This second punishment followeth vpon the first: one is the cause of the other; they that sinne against the holy Ghost, shall neuer haue forgiuenesse, because they haue not grace to repent: true it is; the mercie of God is great, aboue all our transgressions, and God denieth mercie to no sinner that doth truly repent: and therefore, if a sinner, who­soeuer, or whatsoeuer he be, haue grace to repent him truly of his sinnes, to beleeue the remission of his sinnes, and to call and cry to God for mercy, he may haue mer­cie: but he that sinneth against the holy Ghost, his heart is so hardned that he cannot repent, but dies without re­pentance, and therefore cuts himselfe off from mercie, and forgiuenesse; and so is the cause of his own damna­tion.

The third, is a miserable, and fearfull end. They that 3 A fearfull end. sinne against the holy Ghost, vsually die a fearfull and shamefull death. We haue two memorable examples hereof: the one is of Iudas Iscariot, one of the twelue: who was inlightned with the knowledge of Iesus Christ, he was the Disciple of Christ, he preached Christ, and wrought myracles in the name of Christ; and yet after­wards fell away, and that fearefully: for he betrayed Christ for money; but what was his end? He came to a shamefull end: for when he saw that Christ was con­demned, he brought againe the thirtie pieces of siluer to the chiefe Priests, and Elders, and went and Math. 27. 5. hanged himselfe: and Act. 1. 18. falling headlong, he burst asunder in the midst, and all his bowels gushed out, such was the shamefull end of Iudas. The other example, is of Iulian the Em­perour, who, by reason of his great Apostasie, and falling away from the truth, is, called Iulian the Apostata. This Iulian, Iuuenili aetate suxit lac pioe doctrinae. Theo. hist. Eccles. l. 3. c. 1. 2. in his young age, was trained vp in the true Christi­an religion: and fauoured the Christians: notwithstan­ding afterwards, he denied the faith, fell away from the [Page 56] truth, denied Christ, sacrificed to Idol, became a most sore enemie to Christians, and a vile reproacher of the name of Christ calling him the Galilean, and Christians Galileans; and many despitefull things did he against the Christians and that of very hatred and malice But what end came he to? It is recorded, that when he made war against the Persians, he was wounded, but no man knew how his wound came: but so sore was the wound, that he died of it; and dying, tooke a handfull of his owne blood, and cast it vp into the ayre, saying, Vicisti Galilae Theod. l. 3. c. 25. O thou Galile­an (meaning Christ) thou hast gotten the victory. Such was the miserable and fearefull end of Iulian. Be warned then, all ye that know, and professe Christ, that ye denie not Christ. Beware of backsliding, and falling away from the truth. Heb. 3. 12. 13. Take heed, brethren, lest there be in any of you an euill heart of vnbeliefe, in departing from the liuing God. But exhort one another daily, while it is called to day, lest any of you be hardned through the deceitfulnesse of sinne. And 1. Cor. 10. 12. let him that thinketh he standeth, take heed least he fall.

CHAP. XI. Shewing who are partakers of the true, sauing Faith; whe­ther all haue it, or but some, and who they are.

IT hath beene declared, wherein true, sauing Faith 5 Whether all men haue true faith, or but some; and who they are. consisteth. The next thing in order to be handled, which is the first generall point in this Treatise of Faith, is, concerning the persons in whom true, sa­uing Faith is; to know who are partakers of it, whether all men haue true Faith, or but some, and to discerue who they are.

The ground of this inquirie, is from the words of the Apostle S^t Paul to the Thessalonians, 2 Thes. 3. 2. All men haue [Page 57] not Faith: that is, a [...] learned [...] est fides. [...]oc est non omnes ere­dunt. Theo. Zanch. &c. Shewed two waies. Diuines expound it, All men doe not beleeue.

And that it may appeare, who are indeed partakers of the true, sauing Faith, who doe truly beleeue, and who not: I will shew, first in the Negatiue part, who haue not faith: Secondly, in the Affirmitiue, who haue faith.

Touching the first: Faith is not vniuersall, nor com­mon 1 Who haue not true faith. to all: All men haue not Faith.

This I manifest,

First, in generall,

Secondly in particular.

First, in generall; Reprobates haue not true, sauing 1 In generall. Faith. The reason whereof, is a secret iudgement of God lying vpon them; being smitten with hardnesse of Reprobates. heart, and blindnesse of minde, that they cannot be­leeue: as S^t Iohn speakes of the incredulous Iewes. Ioh. 12. 37. 38. 39 40. But though he (that is, Christ) had done so many myracles be­fore them, yet they beleeued not on him. That the saying of Esaias the Prophet might be fulfilled, which he spake, Lord, who hath beleeued our report? And to whom hath the arme of the Lord beene reuealed? Therefore they could not beleeue because that Esaias said againe, he hath blinded their eyes, and hardned their heart, that they should not see with their eyes, nor vnderstand with their heart, and be conuerted, and I should heale them.

Secondly, in particular; diuerse haue not faith: for 2 In particular, as

First, All that are as yet aduersaries to the truth, and enemies to the Gospell of Christ, haue not Faith.

Secondly, profane people, notorious wicked men, in 1 Enemies of the Gospell. whom sinne rules and raignes, haue not faith.

Thirdly, hypocrites haue not faith. These may haue 2 Prophane peo­ple. an historicall, and a temporarie faith, but true, sauing faith they haue not. The reason is, because as yet, and as long as they are in their naturall, vnregenerate state, 3 Hypocrites. they are without, they are not as yet in Christ, they are not ingrafted into Christ, they are not as yet members of the mysticall bodie of Christ, they are not of the flock [Page 58] of Christ, they are not the sheepe of Christ; and therfore they do not beleeue in Christ. As Christ himselfe speaks to the vnbeleeuing Iewes, Joh. 10 26. Yee beleeue not, because yee are not of my sheepe. All men then haue not faith: for Repro­bates haue not faith: the enemies of the Gospell of Christ, haue not faith: prophane people haue not faith: and Hypocrites haue not faith. Thus it appeares, who haue not faith.

Secondly, for the affirmatiue; who haue faith, and 2 Who haue true faith. who doe beleeue:

Though Reprobates, aduersaries to the truth, pro­phane persons, and Hypocrites haue not faith; yet ma­ny there are, who haue true faith.

This I manifest,

• First, in generall.
• Secondly, in particular.

First, in generall; the Elect, and all the Elect doe be­leeue: 1 In generall. The Elect. yea, euery one of the elect Children of God hath true sauing faith, and do beleeue according to that saying in the Acts of the Apostles, Acts 13. 48. as many as were or­dained to eternall life, beleeued. For this cause, true sauing faith is called the Tit. 1. 1. Faith of Gods Elect: because it is pecu­liar to Gods Elect. The Elect haue it, and all, and eue­ry one of the Elect, and none but onely the Elect haue it.

Secondly, in particular. these haue faith. 2 In particular.

First, they that are effectually called; inwardly, by the gracious working of Gods Spirit, sanctifying their 1 They that are effectually cal­led. hearts; and outwardly, by the preaching of the Gospel; according to that saying of the Apostle to the Thessalo­nians, 2 Thess. 2. 13, 14. God hath from the beginning chosen you to saluation, through sanctification of the Spirit, and beleefe of the truth, whereunto he called you by our Gospell. Where sanctifica­tion of the Spirit, and beleefe of the truth, are meanes whereby they that are truely called, come to saluation; whence it followeth, that they, and all they that are effe­ctually called of God, haue true sauing faith.

Secondly, all that are truely regenerate, and borne a­new, 2 The regene­rate. haue true faith; for they are Iam. 1. 18. begotten with the word of truth. Which word of truth, is the meanes of obtai­ning faith; as S. Paul saith, R [...]m. 10. 17. Faith commeth by hearing, and hearing by the Word of God.

Thirdly, all that doe truely and faithfully call vpon 3 They that call vpon God. the name of the Lord, doe beleeue: for Rom. 10. 14. how shall they call on him, in whom they haue not beleeued?

Lastly, they haue faith, which doe shew forth the ef­fects and fruits of faith in their life, by their carefulnes 4 They that shew their faith by their workes. to please God, to walke in obedience to his commande­ments, and to be exercised in good workes. Of this S. Iames saith, Iam. 2. 18. Shew me thy faith without thy workes, and I will shew thee my faith by my workes.

So then it appeares, that although all men haue not, yet some haue the true faith: though Reprobates, and the enemies of the Gospell, and prophane people, and Hypocrites, haue not faith; yet many there are, that haue faith. For all the Elect, and they that are effectu­ally called, they that are regenerate and borne anew, they that doe truely and faithfully call vpon God, and they that doe shew forth the fruits of their faith, by a godly life, haue faith.

The consideration of this, that all men haue not faith, Vse 1 serues first for instruction; to teach vs, if in the course of Maruell not that vnregene­rate men are so wicked. our life, we meet with vnreasonable and wicked men, and wonder at it, that men should be so disordered, goe so out of square, be so notoriously wicked, and so vnrea­sonable to deale with; that we cease to maruell. For, All men haue not faith. They are naturall men, they doe but their kinde: they haue not faith: for, if they had faith in­deede, they would not be so vile, so wicked and abhomi­nable in their doings, but they would be more orderly, more reasonable to deale with, yea, they would bee of better life, and of more sober conuersation. Let vs not then maruell, but rather pray, as S. Paul praies the Thes­salonians to pray for him, that wee may bee deliuered [Page 60] from 2. Thess. 3. 1, 2. unreasonable and wicked men; for all men haue not faith.

Secondly, the consideration of this, that though all Ʋse 2 men haue not, yet many haue true sauing faith; serues Consolation to them that haue true faith. for consolation. Its a good euidence to a man, con­cerning the assurance of his saluation, if hee be assured that hee hath true faith. For all men haue not faith; faith is not common to all, but proper and peculiar to the Elect.

Now then, when as a Christian, vpon good and in­fallible ground▪ can assure himselfe that hee hath true faith; he may then also safely gather assurance, that he is of the number of Gods Elect, and therefore shall cer­tainely be saued: for the Elect, and only the Elect, haue faith, and as many as are ordained to saluation, doe be­leeue. From hence, the true beleeuer, through true sa­uing faith, assisted by the Spirit of God, gathers the assu­rance of his owne saluation: and receiues comfort to his soule, that he is one of Gods Elect, and shall bee saued. With this heauenly meditation, the sorrowfull soule of a sinner is refreshed with this sweet consolation, he goes away in peace, lies downe in peace, and rests in peace.

CHAP. XII. Of the necessity of hauing the true faith.

WHo are partakers of true sauing faith, 6 The necessity of hauing the true faith, which is great. For hath beene declared: The next thing to bee considered in the treatise of Faith, which is in order the sixt, is the necessi­ty of faith.

Great is the necessity of true sauing Faith. For, First, true sauing faith, is the very true life of the soule: 1 Faith is the life of the soule. without which, a man is dead, being aliue: Hence it is, [Page 61] that S^t Paul speaking of the state of the Ephesians before their conuersion, and before they did beleeue, saith of them, that they were Ephe. 2. 1. dead in trespasses and sinnes. And againe, speaking of their spirituall state by grace, after that they beleeued, saith of them, that they were quick­ned. Verse 4. 5. God who is rich in mercie, through his great loue wherewith he hath loued vs, euen when we were dead in sins, hath quickned vs together with Christ. And speaking of himselfe now conuerted, and turned vnto God, now be­leeuing in Iesus Christ, he saith, Gal. 2. 20. I liue by the faith of the Sonne of God. Giuing vs hereby to vnderstand, that who­soeuer hath not true faith in Iesus Christ, is dead in tres­passes and sinnes. And though, concerning the outward man, he may liue, and moue, yea, haue health & strength of bodie; yet notwithstanding, as long as he remaines in his naturall state, whiles he is not truly conuerted, and turned to God, from his former sinfull life, and as long as he wants true, sauing faith, he is, concerning his spiri­tuall state, as a dead man, hauing no true life of grace in him. But on the other side, whosoeuer is conuerted and turned to God, whosoeuer is crucified to the world, dead to sinne, and hath true, sauing faith, beleeuing in Iesus Christ to saluation; such a one, is quickned by the Spi­rit, he is now raised from the death of sin to the life of righteousnesse, and now, he is no more dead, but aliue: he liues by the faith of the Sonne of God, so that faith is the verie true life of the soule, as it were the soule of the soule: for as the soule giues life to the bodie, so Faith giues life to the soule: and as the bodie without the soule is dead, so the soule without faith is dead also.

Secondly, without faith, nothing that we doe, can 2 Without faith nothing plea­seth God. please God. Wherefore it is, that the Apostle saith Heb. 11. 6. With­out faith it is impossible to please him. Whether therefore we fast, or pray, or giue almes, whatsoeuer spirituall sa­crifice we offer vnto God, or whatsoeuer good thing we doe, if we would haue the Lord to accept our sacrifice and seruice, and to be wel pleased with our good workes [Page 62] we must looke that we haue faith; that our prayers, and thankesgiuings, almsdeeds, and whatsoeuer good thing we doe, proceede from a heart purified by Faith. Faith is as necessarie in our spirituall sacrifices, & good works, that they may please God; as salt was in the sacriffces in the Leuiticall law; Where it was commaunded, that Leuit. 2. 13. euery oblation of their meat offering, they should season with salt: as salt seasoned their sacrifices, so faith seasoneth our sacrifices: and therefore as our Sauiour saith to his Dis­ciples, Mark. 9. 50. haue salt in your selues: so I say to all, haue faith in your selues. For through Faith, our workes are accep­table to God, and please God; but without faith it is im­possible to please him.

Thirdly, without faith, we cannot be saued. True 3 Without faith we cannot be saued. faith is so necessary, that if a man haue the true faith, he is saued, he cannot perish: but if he want the true faith, he is damned, he cannot be saued. The Scripture wit­nesseth the truth of this. Our Sauiour Christ saith Mark. 16. 16. he that beleeueth, and is baptized, shall be saued, but he that beleeueth not shall be damned. Againe, he saith, Joh. 3. 18. he that beleeueth on him, is not condemned: but he that beleeueth not is condemned alreadie, because he hath not beleeued in the Name of the onely begotten Sonne of God. So great is the necessitie of true, sauing Faith.

The consideration of this great necessitie of Faith, is Ʋse. profitable for instruction; it teacheth vs, to be carefull, To get faith into our hearts by all meanes to get faith into our hearts. If we would haue any true assurance, that we are not still dead in sin, but are quickned by the Spirit, and liue in Christ: if we would haue our workes, our seruice, and sacrifices to be acceptable to God; or if we would escape condemnation and come to life euerlasting; then its necessarie that we labour to haue true, sauing Faith: for without faith, (as I haue proued) we are but dead in sinnes and trespasses, and haue no true life of grace in vs: without faith, no­thing that we doe can please God: and without faith we cannot be saued. Seeing then that faith is so necessarie, [Page 63] how doth it stand euery one in hand, to labour for true, sauing faith? The Apostle to the Hebrews saith, Heb. 3. 18. 19. to whom sware he that they should not enter into his rest, but to them that beleeued not? So we see that they could not enter in be­cause of vnbeliefe. And hereupon he exhorteth to labour for true faith; lest wanting faith, we Heb. 4. 1. 2. 3. come short of that euerlasting rest of our soules.

When Martha had receiued Christ into her house, and was diligent in prouiding for him; and her Sister Marie in the meane time, was sitting at Christs feete, hearing his word; Martha was offended, that her Sister should sit downe, and not put to her helping hand; whereupon, Martha comes to Christ, and saith, Luk. 10. 38. 39. 40. 41. 42. Lord, doest thou not care, that my sister hath left me to serue alone? bid her therefore that shee helpe me. And Iesus answered, and said vnto her, Martha, Martha, thou art carefull, and troubled about many things; but one thing is needfull, and Mary hath chosen that good part, which shall not be taken a­way from her. There are many, both men and women, like Martha, ver [...]e busie, yea, cumbred, and troubled about many things; the world ouercomes them, and the cares of the world carrie away their minds, that (for the most part) they neglect that which is most needfull. That one needfull thing, is, with Mary to heare the word of Christ, to get true faith, that by true faith in Iesus Christ, our soules may be saued, and we may come to life euerlasting. This one thing is needfull: and who­soeuer they are, that haue set their hearts to seeke the Lord, to heare the word of Christ, and to get true faith, whereby they may saue their soules, they haue made a good choice, they haue with Mary, chosen the better part, euen that good part which shall not be taken away from them.

CHAP. XIII. Of the benefits of Faith; shewing what great good comes to a Christian, through true sauing Faith.

HOw necessary true sauing Faith is, hath beene shewed.

The seuenth thing in the treatise of Faith, is 7 The benefits of true faith. Which are diuerse. concerning the benefit and good that comes thereby.

The benefits of true sauing Faith, are exceeding great and many.

First, I mention the benefit of Iustification. True faith, 1 Iustification. apprehending Christ Iesus, iustifieth a sinner in the sight of God, acquitteth and dischargeth him from his sinnes, and causeth him to bee accepted righteous, not for his owne righteousnesse, but for the righteousnesse of Christ imputed vnto him. So witnesseth S. Paul to the Galati­aus, Gal. 2. 16. Knowing (saith hee) that a man is not iustified by the workes of the Law, but by the faith of Iesus Christ, euen wee haue beleeued in Iesus Christ, that wee might bee iustified by the faith of Christ, and not by the workes of the Law. The third and fourth chapters of the Epistle to the Romans, stand vpon this argument, affirming that we are iustified by Faith, without the workes of the Law: and proouing in the example of Abraham, that righteousnesse is imputed vnto vs by Faith.

If it be obiected, that S. Paul, speaking of Iustificati­on Obiect. 1 by faith without workes, speakes of workes done be­fore a mans conuersion, before he be regenerate; and of those workes which goe before faith, and not of those which follow after.

I answer, that not onely the workes which are done Answ. before faith, are excluded from our Iustification before God, but also workes done after faith, euen in the state of grace: for S. Paul writing both to the Romanes and [Page 65] Galatians, writes to them that had receiued the Gospell, and did now beleeue. And speaking of Abrahams faith, saith, Heb. 11. 17. By faith Abraham, when hee was tryed, offered vp Isaak. Heere was a worke pleasing God, namely, the offering of his sonne Isaak, when God commanded him; and this was done by faith, when Abraham had true faith; it was a worke proceeding from faith, and a fruit of faith. But did this worke of Abraham iustifie him be fore God? No: Rom. 4. 2, 3. For if Abraham were iustified by workes, as saith S. Paul, he hath whereof to glory, but not before God. For what saith the Scripture? Abraham beleeued God, and it was counted vnto him for righteousnesse.

If it be further obiected out of S. Iames, that workes Obiect. 2 doe iustifie; because S. Iames saith, Iam. 2. 21. Was not Abraham our father iustified by workes, when he had offered Isaak his sonne vpon the altar? And againe, he saith, Verse 24. Yee see then, how that by workes a man is instified, and not by faith only.

I answer, first, there is a twofold Iustification; the one Answ. 1 before God, the other before men. The former Iustifi­cation, before God, or in the sight of God, is by faith onely, without workes: and so we are iustified Apprehensiuè. apprehen­siuely, that is, by apprehending the righteousnesse of Christ for our iustification: for, to speake properly, only the Righteousnesse of Christ doth iustifie a sinner; and faith is but the instrument, whereby we lay hold on the righ­teousnesse of Christ for our iustification: and of this Iu­stification it is, that S. Paul saith, Rom 4. 3. Abraham beleeued God, and it was counted to him for righteousnesse. There is also a Iustification before men, and this, is by workes pro­ceeding from faith; and so we are iustified Declaratiuè. declaratiuely, that is, our workes, proceeding from faith, doe declare before men, that wee haue faith: our good workes de­clare the truth of our faith, and manifest that our faith is not in vaine. Of which later Iustification, S. Iames speakes, saying, Iam. 2. 21. Was not Abraham our Father iustified by workes, when he had offered Isaak his sonne vpon the altar?

Secondly, I answer, that there is a true faith working 2 [Page 66] by loue, knowne by the fruits of good workes; and there is also a false, fained faith, a vaine and fruitlesse faith. The former of these is commended by S. Iames in Abra­hams faith, whose faith wrought with his workes. Vers. 22. Seest thou how faith wrought with his workes? and this faith, which is a working faith, being fruitfull in good workes, is that faith which we approue and allow of: this is that faith which we maintaine and defend: this is that faith which we preach, and exhort all men to labour for. And as for the other faith, which is without workes, wee doe with S. Ia [...]es hold, that it is Vers. 17. & 20. vaine, yea, a dead faith: and therefore doth not iustifie a sinner, either before God or men. In breefe, wee hold and teach, that faith onely iu­stifieth; but yet that faith which iustifieth, is not alone; but hath necessarily joyned vnto it, the fruit of good workes. For if faith want good wokes, wee say with S. Iames, that Vers. 26. as the body with [...]ut the spirit is dead, so faith without workes is dead also. And therefore I conclude with S. Paul, Rom. 3. 28. that a man is iustified by Faith, without the deedes of the Law.

This is the first benefit of true sauing faith, Iustifi­cation.

The second is, Adoption: whereas by nature, wee are 2 Adoption. children of wrath; by grace, through faith in Iesus Christ, wee are made sonnes of God. The Euangelist S. Iohn speakes thus of them that haue true faith in Iesus Christ: Joh. 1. 12. as many as receiued him, to them gaue hee power to become the sonnes of God, euen to them that beleeue on his name. And S. Paul to the Galatians saith, Gal. 3. 26. Yee are all the chil­dren of God by faith in Christ Iesus. And this is an excee­ding great priuiledge: for if we be children, and sonnes of God, then as the Apostle saith, wee are Rom. 8. 17. heires, heires of God, and ioynt-heires with Christ.

The third, is the purifying of the heart. Faith puri­fieth 3 Purifying the heart. the heart: S. Peter, speaking of the faith of the Gentiles, saith, that God Acts 15. 9. put no difference betweene vs and them, purifying their hearts by faith. Matth. 5. 8. Blessed are the [Page 67] pure in heart, saith our Sauiour, for they shall see God. Now, Fide mundan­tur corda, vt pos­sit videri Deus, Bern. the hearts of men are purified (as one saith) by faith, that they may see God. Man, by nature, is corrupt, and the heart polluted with filthinesse of sinne: which filth is not washed away but by Faith in Iesus Christ. For true faith, apprehending Christ for iustification, is a meanes to purifie the heart: Faith purgeth out the corruption and filthinesse of sinne: it cleanseth the heart from euill thoughts, earthly cogitations, and fleshly Iusts; it puri­fieth the heart, from infidelitie, superstition, ignorance; from pride, hypocrisie, rancour, grudging, hatred, ma­lice, and enuie. For these defile a man, and make the heart vncleane, from which the heart is purified by Faith.

The fourth, is, a good and happie life: for we liue by 4 A happie life. Faith, as saith the Prophet Habakkuk, Habb. 2. 4. How we liue by faith. the iust shall liue by his faith. Now, we liue by Faith two manner of wayes: First, spiritually, concerning the soule: of which S. Paul saith, Gal. 2. 20. I liue by the faith of the Sonne of God. 1

Secondly, concerning the affaires of this present life; for Faith doth teach and direct a man in the course of 2 his life, what to doe, and how to liue. As first, concer­ning 1 a mans vocation and calling, faith teacheth a man to walke diligently in his vocation, and calling, and to depend vpon God, for a blessing vpon his labours.

Secondly, faith teacheth a man to commit his wayes 2 to the Lord, and to referre the successe of his affaires and businesse to God: and to waite vpon God, for the bring­ing of his things to passe.

Thirdly, [...]n afflictions and crosses, faith will teach a 3 man to rest vpon God for deliuerance to be patient, and not to seeke helpe by vnlawfull meanes.

Fourthly, faith will make a man depend vpon the pro­uidence 4 of God, and trust God, not onely for himselfe, but for his children after him. Thus the iust man liues by faith.

The first benefit, is, victorie ouer the world: of which, 5 [Page 68] S. Iohn saith, 1. Iohn 5. 4. this is the victorie that ouercōmeth the world,Victorie ouer the world.euen our faith. Now, whatsoeuer is in the world, is of three sorts: it is either about the pleasures and delights of the world, or about riches, and wealth of the world, or about honours, and preferments in the world. Which S. Iohn brings to these three heads: 1. Ioh. 2. 16. the lust of the flesh, the lust of the eyes, and the pride of life. Now, a Christian hath much adoe to striue against these, that he be not in­tangled, and ouercome, either by ambitious seeking of honours, or greedie desire of profits, or sinfull delights of the pleasures of the world. But faith helpes a man to get victory ouer all these. An example whereof, we haue in Moses, whose faith the Apostle commending, saith, Heb. 11. 24. 25. 26. By faith, Meses when he was come to yeeres, refused to be called the sonne of Pharoahs daughter; here was his con­tempt of honour: chusing rather to suffer affliction with the people of God, then to enioy the pleasures of sinne for a season; here, was his victorie ouer earthly pleasures, and sinfull delights. Esteeming the reproach of Christ, greater riches then the treasures in Egypt: here was his victorie ouer transitorie, and deceitfull riches. Thus, by Faith Moses ouercame the world.

The sixt, is victorie ouer our great aduersarie, the De­uill. 6 Victorie ouer the Deuill. Of this, S. Paul saith, Ephe. 6. 16. aboue all, taking the shield of faith, wherewith ye shall be able to quench all the fierie darts of the wicked. Where, Faith is reckoned, as a speciall part of the armour of God, to defend our soules against spi­rituall wickednesse. And S. Peter appointeth faith as a powerfull meanes to driue away the Deuill. 1. Pet. 5. 8. 9. your ad­uersarie the Deuill as aroaring Lyon walketh about, seeking whom he may deuoure, whom resist stedfast in the faith.

The last benefit, which we receiue through true faith, 7 Saluation. is Saluation: of which saith S. Paul, Ephe. 2. 8. by grace are ye sa­ued through faith. The promise of saluation, is made to them that haue true faith; and beleeue in the Sonne of God: as saith S. Iohn. Ioh. 3. 16. God so loued the world, that he gaue his onely begotten Sonne, that whosoeuer beleeueth in [Page 69] him should not perish, but haue euerlasting life. This was the comfortable saying of the Apostles, Paul and Silas, to the keeper of the Prison: he said, Act. 16. 30. 31. What must I doe to besaued? and they said, beleeue on the Lord Iesus Christ, and thou shalt be saued, and thy house. These are the bene­fites of true faith.

Now, seeing that the benefit of true, sauing faith is so Vse. great; seeing that such are the excellent dignities, and ex­ceeding Vse all meanes to obtaine the true faith. great priuiledges thereof: seeing that through true faith we are iustified; and made sonnes of God, by Adoption, and grace; seeing faith purifieth our hearts; and we liue by faith; seeing faith helps vs to get the vic­torie ouer the enticements of the flesh, the allurements of the world, and the temptations of the Deuill; and lastly, seeing true faith saues the soule from perishing, and brings euerlasting life: if we desire to be thus hap­pie, and blessed; if, of sinners, we desire to be accepted iust and righteous; if, of sonnes of men, and children of wrath, we desire to be sonnes and children of God; if we would haue our corrupt hearts purged, and cleansed; if we would so liue, as to depend, and waite vpon God for a blessing vpon our labours and enterprises; if we would ouercome our spirituall aduersaries, the flesh, the world, and the Deuill; finally, if we would saue our soules from perishing euerlastingly; then, let vs euery one labour for the obtaining of true, sauing Faith. We know, that a man will labour hard, and euen straine himselfe, to obtaine that thing which he knowes to be of great price, of great value, and singular worth. Such a thing is Faith: it is very excellent, and precious: for, by Faith in Iesus Christ, we are Act. 13. 39. iustified from all things, from which we could not be iustified by the law of Moses. And Rom. 5. 1. being iustified by faith, we haue peace with God, through our Lord Iesus Christ. By true faith we are made sonnes of God, which is a great priuiledge; for, if it be an honourable thing to be the sonnes of Nobles, and Princes on earth; how honourable a thing is it to be the sonnes of God? [Page 70] yea, heires of God, and ioynt heires with Christ? By faith we liue, by faith we accomplish great victories, by faith we fight against our spirituall enemies, the flesh, the world, and the Deuill, and ouercome them; and by faith in Iesus Christ, we saue our soules from perishing. Who is he then that hath any feeling of his spiritual state, who is he that hath any hope of the inheritance of the life to come, that will not earnestly desire, and diligently seeke so precious a lewell, the rare gift of faith? And if any be enflamed with a loue of this excellent grace, and haue a longing desire to obtaine it; the means how true, sauing faith may be obtained, shall be shewed in the next place.

CHAP. XIIII. Shewing how, and by what meanes, true, sauing Faith may be procured.

THe eyght generall point in the Treatise of Faith, is, how true, sauing Faith may be procu­red, 8 How true faith may be obtai­ned. By two meanes. and obtained.

The meanes of obtaining true, sauing Faith, are two.

The one, is the Efficient, the other, the Instrumentall cause of Faith.

Touching the first. The Efficient, or working cause of Faith, is God: who by his holy Spirit, worketh that 1 The efficient cause of faith. The Spirit of God. grace in the heart to beleeue. As witnesseth S^t Paul to the Philippians, saying, Phil. 1. 29. vnto you it is giuen in the behalfe of Christ, not onely to beleeue on him, but also to suffer for his sake. To beleeue in Christ, is the gift of God. It is God that giues grace to beleeue. When S. Peter made that heauenly confession of Christ, Mat. 16. 16. 17. Thou art Christ the sonne of the liuing God. Iesus answered and said vnto him, Blessed [Page 71] art thou Simon Bariona: for, flesh and bloud hath not reuei­led it vnto thee, but my Father which is in heaaen. It was not of himselfe, that S. Peter made that heauenly con­fession, but of God, Ioh. 6. 44. No man can come to me, saith our Sauiour, except the Father which hath sent me, draw him: he saith Traxerit, non duxerit. draw him, not lead him, least we should attribute any thing to mans owne power, and will, in his first con­uersion; for when God worketh this sauing grace of faith, in any one; at the same time, he mooueth the will of man with a holy desire of faith, which before was vn­willing; yea, God by his holy Spirit, doth inlighten the mindes of men with the knowledge of Iesus Christ, and prepares their hearts to receiue the gift of faith. So that in the working of this grace of faith in the heart, not one­ly the gift it selfe is of God, but the verie preparation of the heart to receiue faith, is of God also. According to that saying of the Apostle to the Philippians, Phil. 2. 13. it is God that worketh in you, both to will, and to doe, of his good plea­sure.

Where then is mans free will in spirituall good things? Vse. it is excluded. For man yet remaining in his naturall Against mans free will in spi­rituall good things. state of corruption, before his conuersion, is not onely like to that man in the Gospell, wounded and Luk. 10. 30. halfe dead, but euen Ephe. 2. 1. dead in trespasses and sinnes. And therefore, as it is impossible for a dead man to raise himselfe, except the breath of life be breathed into him; so it is impossi­ble for a sinner, yet being in his naturall state of igno­rance, and vnbeliefe, of sinfulnesse, and corruption, to quicken and raise himselfe, except God by his holy Spi­rit, breath into his soule, the life of grace, and so quicken him, and raise him vp.

It is true, I confesse, the Lord saith to sinners, Io [...]l 2. 12. turne Obiect. ye to me; the Prophets exhort sinners to Hos. 14. 1. Ioel 2. 13. returne vnto the Lord. Iohn Baptist saith, Mat. 3. 2. Repent yee: and Christ sayth, Marc. 1. 15. Repent ye, and beleeue the Gospell.

But from hence, it cannot be gathered, that sinners, and vnbeleeuers, haue of themselues a naturall power to Answ. [Page 72] turne to God, to beleeue and repent. But in these say­ings, the Lord sheweth rather, Non quid ho­mines p [...]ssint prastare, sed quid praestare debeant. What men ought to doe, then what they can doe. When the Lord saith to sinners, and vnbeleeuers, turne vnto me, repent, and beleeue the Gospell; he sheweth vnto sinners, that they ought to re­pent, and turne vnto him; and that vnbeleeuers ought to beleeue: but to beleeue, to repent, and to turne to the Lord, is not of our selues, it is of God; it is of the grace of God: as S. Paul sayth, 2. C [...]r. 3. 5. Not that we are sufficient of our selues, to thinke any thing as of our selues: but our suffi­ciencie is of God. This of the Efficient, and inward wor­king cause of Faith.

The second, is the Instrumentall cause of faith, which 2 The instrumen­tall cause of faith. The word of God. is the word of God: of this S. Paul saith, Rom. 10. 17. faith commeth by hearing, and hearing by the word of God. He had sayd before, how shall they call on him, in whom they haue not be­leeued? and how shall they beleeue in him of whom they haue not heard? and how shall they heare without a Preacher? and how shall they preach, except they be sent? And hereupon inferreth, that faith commeth by hearing, and hearing by the word of God. Heer's the ordinarie meanes of begetting faith. God of his mercie, sends a Preacher to a people, the Preacher preacheth Christ crucified, by preaching Christ, the people heare of Christ, and by hearing, they beleeue. So then faith commeth by hearing, and hearing by the word of God. Now, the word preached, and heard, which is powerfull to beget faith, is vnderstood to be the whole word of God, the Law and the Gospell: for, And that, First, to the begetting of faith in the heart, it's necessary 1 The law. that a sinner heare the Law, to the end that he may see and know his sinnes; for Rom. 3. 20. by the Law is the knowledge of sinne; and not onely see, and know his sinnes, but like­wise the punishment due to him for his sinnes: which in the iustice of God, is the malediction and curse of the Law: for it is written: Gal. 3. 10. Cursed is euery one that continu­eth not in all things, which are written in the booke of the Law to doe them. Likewise death and condemnation; for [Page 73] the Rom. 6. 23. wages of sinne is death. Yea, and to bee depriued of the Kingdome of God: for 1 C [...]r. 6. 9. the vnrighteous shall not in­herit the Kingdome of God. And this part of the Word, the Law, laies open a mans sinnes so plaine and euident, that it prickes the heart, and wounds the conscience of a sinner; insomuch, that being truely and throughly touched, with the sence and feeling of his owne particu­lar sinnes, he hath no peace in himselfe, but is disquieted in conscience; and now he beginnes to thinke with him­selfe, what hee may doe to finde ease to his conscience, and rest to his soule: an example whereof, wee haue in those Iewes, to whom S. Peter preached Christ crucified, and vrged it vpon their consciences, that they had cruci­fied Christ; for hee saith, Acts 2. 36, 37. Let all the house of Israel know assuredly, that God hath made that same Iesus, whom ye haue crucified, both Lord and Christ. Now when they heard this, they were pricked in their heart, and sayd vnto Peter and the rest of the Apostles, Men and brethron, what shall wee doe? they were so touched in conscience, for their great and bloudy sinnes of crucifying Christ, that they knew not what to doe.

Now, when the Law hath thus wrough vpon a sinner, humbling him and bringing him vnder a sence and fee­ling of his sinnes, and the wrath of God due to him for his sinnes; when hee findes himselfe in this distressed case, and vnderstands in how great neede hee stands of 2 The Gospell. helpe and comfort; then, the other part of the Word of God, the Gospell of Christ, being preached, and heard, together with the working of the Spirit inwardly in the heart, doth open the eyes of his minde, and in­lighten his vnderstanding, and shewes vnto him Christ crucified, and makes the sinner see, and know that there is remedy to heale his sicke soule, that there is saluation to bee had in Christ Iesus, and in him alone; and that Joh. 3. 16. whosoeuer beleeueth in him shall not perish, but haue euerla­sting life. This is that word of consolation, which S. Pe­ter gaue to those Iewes now pricked in heart, wounded [Page 74] in conscience, and groning vnder the burthen of their sinnnes; Acts 2. 38. Repent, and be baptized euery one of you, in the name of Iesus Christ, for the remission of sinnes. And now the sinner knowing that saluation is to bee had in Christ Iesus, and that there is Acts 4. 12. no saluation in any other; heere­upon he ficeth to Christ for helpe and succour: by the eye of faith he lookes vnto Iesus, by the hand of faith he takes hold on Iesus, and by faith applieth the merits of the death and passion of Christ, vnto his owne soule: being now assured of the mercy of God, through Iesus Christ, for the remission of his sinnes, and saluation of his soule. The sinner hath Acts 15 7. heard the Word of the Gospell, and beleeueth. Thus faith is ordinarily procured by the Word of God.

And seeing that the ordinary meanes of begetting Ʋse. faith, is the Word of God; this serues to reproue those, Against those that boast of their faith, and yet contemne, and lightly re­gard the hea­ring of the Word, the or­dinary meanes of obtaining faith. who despise and contemne, or greatly neglect the hea­ring of the Word, and yet boast that they haue faith. Diuerse there are, that seldome come to the house of God, and very seldome heare Sermons; who, if they be questioned, whether they haue faith, will not sticke to answer euery one for himselfe; yea, I haue faith, and doe beleeue; I haue a good faith to God, I hope to bee saued aswell as the best, and hope to come to Heauen, as soone as they that follow Sermons. But I demand of thee, ô vaine man; if thou hast so good a faith, and so good hope of saluation, how, and by what meanes, ca­mest thou by this thy good faith? The Scriptures tels vs plainely, that the meanes of obtaining faith, is, by hea­ring the Word of God. And seeing thou doest not fre­quent the house of God, nor heare the Word of God preached (except it be at some times, and by starts) how can it be that thou hast true faith? or, if thou hast it, how was it wrought in thee? and by what meanes hast thou obtained it? it is the great blindnesse of many ignorant soules, to thinke they haue faith, when they haue it not. And they haue it not, because they doe not vse the ordi­nary [Page 75] meanes to obtaine it. I know, and deny not; God is not tyed to any meanes; and therefore can extraordi­narily worke faith in the hearts of men, euen in whom be will, according to his good pleasure: but it is not safe for any one, to venture the saluation of his soule vpon the extraordinary working of God, when as God in great wisdome, and mercy to mankinde, hath appoynted or­dinary means to beget faith, and to worke our saluation; which ordinary meanes, is the hearing of the Word: for faith commeth by hearing, and hearing by the Word of God.

CHAP. XV. Of the meanes, by which true sauing Faith may be increased, continued, and preserued.

AS Faith hath it meanes, whereby it is begotten, and procured; so hath it also meanes, whereby it is nourished, increased, continued, and pre­serued.

This is the ninth point in the Treatise of Faith. 9 Meanes wher­by true faith is increased and preserued Three.

The meanes whereby Faith is nourished, increased, and preserued, are three.

The Word,

Sacraments; and

Prayer. 1 The Word of God. And that by.

Touching the first: The word of God is a meanes to increase faith: and that diuerse waies.

First, by reading the word: the diligent reading of the Scriptures, is necessarie for them that doe beleeue, to 1 Reading the Scriptures. the increasing and preseruing of their faith. S^t. Paul wri­ting to the Colossians, who had receiued the faith, and did now beleeue, giues them commandment, concerning the reading of his Epistle, and chargeth that others [Page 76] should read it also. for he saith, Coloss: 4. 16. When this epistle is read amongst you, cause that it be read also in the Church of the Laodiceans, and that ye likewise read the Epistle from Laodi­cea. and S. Paul chargeth young Timothie, to 1 Tim. 4. 13. giue at­tendance to reading, to exhortation, to doctrine.

Secondly, by hearing the word of God: for, as the 2 Hearing the word of God. hearing of the word of God, is an effectuall meanes to beget faith, so is it also a powerfull meanes to nourish, strengthen, and preserue faith. It is a rule in nature, Ex ijsdem nu­trimur ex quibus sumus. we are nourished by the same things, of which we are begotten: Now spiritually, we are begotten by the word of God, as saith S. Iames, Iam. 1. 18. of his owne will be gate he vs, with the word of truth, and therefore we are spiritually nourished by the word of God. For this cause, the word of God is said to be the meate of the soule: it is both milke for young babes, and strong meate for strong men. They that are but young children in religion, babes in grace, may suck milke out of Gods word, to nourish their soules, & they that are strong in faith, and growen in grace, may from the word of God, receiue strong meat to strengthen them more. Of which the Apostle speakes to the He­brewes Heb. 5. 13. 14. euery one that vseth Milke is vnskilfull in the word of righteousnesse; for he is a babe but strong meat belongeth to them that are of full age. S. Peter giueth this exhortati­on, 1 Pet. 2. 1. 2. Therefore laying aside all malice, and all guile, and hy­pocrisie, and enuies, and euill speakings, as new borne babes desire the sincere milke of the word, that ye may grow thereby. as a new borne babe desires the mothers breasts, and by sucking wholsome milke out of her breasts, is nourished, and growes thereby; so a Christian, though he be but newly begotten by the word of truth, be but a young christian, a beginner, and be but as yet a weake christian; yet if he diligently heare the word of God, and if his soule doe earnestly desire to sucke the sincere, and whol­some milke of the word; this is a powerfull meanes to nourish his soule, to strengthen his faith, and make him grow in grace.

Thirdly, by deuine meditation. It is noted to be a property of a godly man, to meditate on the word of Diuine Medi­tation. God. Psal. 1. 2. His delight is in the law of the Lord, saith the Psal­mist, and in his law doth he meditate day and night. the word of God is compared to meate: which, to the end that it may giue nourishment to the body, its necessarie, that it not onely enter into the mouth, and be chewed with the teeth, but that it go downe into the stomacke and be di­gested: so likewise, to the end that the word of God may giue true, and substantiall nourishment to our soules, its necessary, not only that we heare the word with our out­ward eares, but suffer it to enter into our heart, and in­wardly digest it by meditation. It was one propertie of cleane beasts mentioned in the leuiticall law, to Leuit. 11. 3. chew the cud: and he is such a cleane creature, who hauing heard the word of God, and committed it to his memo­rie, doth afterward meditate vpon the same, & ponder it in his mind; to the end, that his faith may be increased that he may be nourished in the truth, & grow in grace.

Fourthly, by Godly conference: the two disciples, to 4 Godly confe­rence. whom Christ appeared after his resurrection, and talked with them, said one to another, Luk. 24. 32. did not our heart burne within vs, while he talked with vs by the way, and while he opened to vs the Scriptures? the spirituall communication, and heauenly conference which Christ had with the Disciples, did heate them inwardly, and made their hearts burne within them: godly conference, spirituall speech, and heauenly communication doth inflame the heart, with the loue of God, doth stirre vp the affections, and kindle good desires: yea, increaseth knowledge, and strengthneth faith: thus the Word of God, which begetteth faith, doth also increase, nourish, and preserue the same.

The second meanes of increasing faith, is the vse, and 2 Vse of the Sa­craments. partaking of the Sacraments. For,

First, the Word and Sacraments, are as the two brests of the Church; whereout, the faithfull soule suckes spi­rituall 1 Nourishing the soule. [Page 78] nourishment, strength of faith, and increase of grace. Baptisme giues a Christian admission and en­trance into the Church of God, whereby he is ingraffed into the mysticall body of Christ, and made a member of Christ: and by the Sacrament of the Lords Supper, the members of Christ are nourished to eternall life. Of which nourishment, receiued spiritually by faith, it is, that our Sauiour saith, Ioh. 6. 53, 54. Except yee eat the flesh of the sonne of man, and drinke his bloud, yee haue no life in you. Who so eateth my flesh, and drinketh my bloud, hath eternall life.

Secondly, the Sacraments are a meanes of increasing 2 Confirming the promises of the Gospell. and strengthening our faith; for they confirme the pro­mises made vnto vs in the Gospell; for which cause, they are called Seales; for like as a man, making a grant to another in writing, of house, or lands; for the better confirmation and strenthening of the deede, he puts to his seale; so the Lord our God, to his gracious and mer­cifull promises, made vnto vs in his written Word, hath annexed the Sacraments, as seales, to assure vs of the per­formance of his promises. God made great and graci­ous promises vnto Abraham; that hee would make of him Gen. 12. 2, 3. a great nation, that hee would blesse him, and in him, should all families of the earth be blessed. That hee would Gen. 13. 14, 15, 17. giue the land of Canaan to him, and to his seede for euer. Moreouer, God made a Couenant with Abra­ham, Gen. 17. 7. to be a God vnto him, and to his seede after him. And to the end that Abrahams faith might be confirmed and strengthned in the promises of God, hee gaue him the Sacrament of Circumcision, Vers. 10. 11. a token of the Couenant be­twixt God and him: which S. Paul calls a seale, Rom. 4. 11. And hee receiued the signe of circumcision, a seale of the righteousnesse of the faith, which he had yet being vncircumcised. So also in the new Testament, the Lord hath made a most gra­cious and mercifull promise, that Ioh. 3. 16. Whosoeuer beleeueth in the Sonne of God, shall not perish, but haue euerlasting life. And God, to ratifie and confirme this his couenant, hath sealed it with the bloud of Iesus Christ, Matth. 26. 28. This is my [Page 79] bloud of the new Testament, which is shed for many, for the remission of sinnes. This is the Couenant of Grace: wher­in, we for our parts, are bound to beleeue in Iesus Christ; and God, for his part, promiseth remission of sinnes, and euerlasting life, vpon condition that wee beleeue. And for confirmation of this his promise, Iesus Christ hath sealed the Couenant with his own bloud: by which seale of the Couenant, our faith is confirmed, and strengthned in the assurance of the promises of salua­tion.

The third meane, is Prayer: S. Iames saith, Iam. 1. 17. Euery 3 Prayer. good gift, and euery perfect gift is from aboue, and commeth downe from the Father of lights. Now, faith is the gift of God, and God doth not onely giue grace, but likewise increase of grace, according to that saying of our Saui­our, Matth. 25. 29. Vnto euery one that hath, shall be giuen, and hee shall haue abundance. Now the meanes to bring downe from the Father of lights, both the gifts of grace, and increase of grace, is Prayer; and therefore the meanes of increa­sing the gift of faith, is Prayer. From hence it is, that Marc. 9 24. the father of the childe cryed out, and sayd with teares, Lord I beleeue, help thou mine vnbeleefe. Luk. 17. 5. And the Apostles said vnto the Lord, Increase our Faith. Thus Faith is nouri­shed, increased, and preserued, by the threefold meanes of the Word, Sacraments, and Prayer.

And seeing that faith is nourished and strengthned, Ʋse. seeing it is increased, and preserued by these godly Diligently and conscionably to vse the meanes, wher­by faith is in­creased and preserued. meanes, of reading the Scriptures, hearing the Word, meditating vpon it, and conferring about it; likewise, by the participation of the Sacraments, and by Prayer; the consideration heereof ought to make vs carefull, di­ligently and conscionably to vse these meanes; if wee haue desire that our faith should bee increased, grow stronger, and bee preserued. Fire, to the end it may burne, must necessarily haue wood, or other fuell mini­stred vnto it; or else, by little and little, the heat slacketh, and in the end, the fire goeth out. Our life is maintained [Page 80] by meat and drinke, which being withdrawne, the bo­dy, for want of nourishment, waxeth faint, strength de­cayeth, and in the end, it pineth away: such is the state of our soule; wee liue spiritually by the faith of the Son of God, faith in Iesus Christ is the true life of our soule; which, as it is begotten by the Word of truth, so is it al­so maintained, nourished, and preserued by the Word, Sacraments, and Prayer: which spirituall food and nou­rishment, if it be denyed the soule, endangers the life of the soule.

God who hath giuen to a man a body, hath also ap­pointed and prouided meanes, to nourish and sustaine the body: so likewise, the Lord God, who hath giuen vnto man a soule, hath appoynted him meanes to nou­rish and strengthen his soule. Wherefore, if wee would haue our faith (which is the life of the soule) nourished, increased, and preserued; wee must make conscience of reading the Scriptures diligently, hearing the Word re­uerently, meditating vpon it seriously, conferring about it willingly, receiuing the Sacrament of the Lords Sup­per frequently, and praying vnto the Lord earnestly, for the increase of faith: else, as sure as the fire, without fuell, goeth out, and the body, without nourishment, pi­neth away; so, without the vse of these holy meanes, the seeming graces of the Spirit will soone bee extinguished, the soule will pine away, and perish. Very fitly hath the Apostle ioyned together these two exhortations, 1 Thess. 5. 19, 20. quench not the Spirit: Despise not prophesying, Giuing vs to vn­derstand, that the despising of prophesying, and con­temning of preaching, is a meanes to quench the Spirit. If a man should wilfully refuse his meat, and deny his body all food and nourishment, he might be accounted a very foolish man, and one that went about to destroy his body. So likewise, whosoeuer doth despise the means of saluation, and wilfully refuse the true food and nourishment of his soule, is a very foolish man, and one that goes about to cast away & destroy his owne soule.

CHAP. XVI. Of perseuerance in grace: proouing that the true, iustifying faith, cannot vtterly faile; and that whosoeuer hath true faith, cannot finally fall away.

WHereas it hath beene made manifest in the former Chapter, that faith being once begotten in the heart, is afterwards nourished, strengthened, and confir­med, yea, increased, and preserued, by diuerse meanes; Question. hereupon a question ariseth, whether true, iustifying Whether true faith may vtter­ly faile. faith may be so preserued, and continued, that a man may be sure it shall continue to the end; or whether a man hauing true, iustifying faith, may fall away from his faith, and loose it? I answere; The elect, who are ef­fectually Answ. called of God, and haue true, iustifying Faith, may fall, but cannot fall quite away: Fides in sanctis saepenumerò la­befactari, nun­quam tamen de­ficere p [...]test. Zanch. Miscell. de perseuer. sanctor. c. 3. faith in the Saints, and children of God, may be weakned, but their faith cannot altogether faile nor perish. They may for a time, loose the comforts of the Spirit, but not for euer. It is true indeed, the elect, the children of God, doe sinne, and that som­times greatly, and grieuously; as Dauid, in the matter of Ʋriah the Hittite: and therefore may exceedingly wea­ken their faith, and may seeme to haue lost faith, and grace; inasmuch as they doe not feele their wonted, sweete communion with Christ, neither perceiue any powerfull working of the Spirit: which was Dauids case, after his sinne of adulterie with Bathsheba, for, vpon his repentance, he praye, thus, Psal. 51. 10. Create in me a cleane heart, O God. And renue a right spirit within me. And againe, Ver. 12. restore me the ioy of saluation. As though (to outward seeming) grace had beene quite lost. Yet the Spirit was not altogether quenched in him, for it stirres him vp to pray, and to call vpon the name of the Lord. Electi excidunt propter peccatum gratia Dei, & fi­de, sed 1. non om­ni 2. non in per­pet [...]um. Pola. Synt. l. 6. c. 43. The elect by reason of sinne, doe fall from the grace of God, and from [Page 82] faith; but they neuer fall quite away from all faith, and all grace; neither doe they fall away, or loose their Faith for e­uer.

They that haue true faith, cannot loose it totally, and They that haue true faith cannot vtterly fall away. For finally; neither can their Faith vtterly faile, and perish, for these reasons.

First, their saluation is decreed in heauen, and they 1 The decree of Gods election is sure. haue a sure foundation: the purpose of Gods election is sure and immutable: according to that saying of the A­postle Paul, 2. Tim. 2. 19. the foundation of God standeth sure, hauing this seale, the Lord knoweth them that are his:

Secondly, they are built vpon a rocke, which Rocke 2 They are built vpon a Rocke. is Christ, and therefore cannot fall: as our Sauiour saith, Mat. 7 24. 25. whosoeuer heareth these sayings, and doth them, I will liken him vnto a wise man, which built his house vpon a rocke, and the raine descended, and the floods came, and the winds blew, and beat vpon that house, and it fell not, for it was founded vpon a rocke.

Thirdly, they are ingrafted into Christ. Ioh. 15. 5. I am the vine 3 They are in­grafted into Christ. saith Christ, ye are the branches, he that abideth in me and I in him, the same bringeth forth fruit. Yea, the faithfull, the true beleeuers are members of Christ, and Christ is Ephe. 1. 22. 23. the head ouer all things to his Church, which is his bodie: as long as the branches haue the vine to nourish them, they grow and flourish: and as long as the members of the body, haue the head to giue them motion and strength, so long they mooue, and retaine strength; now, Christ is the true vine, and the true head to the Church, to all the faithfull: and therfore its impossible, that the mem­bers of Christ should perish, or that their faith should vtterly faile, as long as they be in Christ.

Fourthly, the elect haue the promise of the Lord, for the preseruation of their faith, and perseuerance to the 4 They haue Gods promise, not to fall a­way for euer. end: so that they cannot perish, nor their faith vtterly faile. By the Prophet Hosea, the Lord saith, Hos. 2. 19. I will be­troth thee vnto me for euer. By Ieremie he saith, Ier. 31. 3. I haue loued thee with an euerlasting loue. And againe he saith, ^l I [Page 83] will put my feare in their hearts, that they shall not depart l Ier. 32. 4 [...]. from me. And Christ saith, Io. 10. 27 28. my sheepe heare my voice, and I know them, and they follow me, and I giue vnto them eter­nall life, and they shall neuer perish, neither shall any man plucke them out of my hand.

Fiftly, Christ hath prayed for the elect, for all that 5 Christ hath praied for the elect, that they may perseuere to the end. shall beleeue in him, that their faith may not faile, but that they may perseuere and continue to the end: and Christ's prayer is effectuall for all that shall beleeue in him. Luk. 22. 31. 32 The Lord said, Simon, Simon, behold Sathan hath desired to haue you, that he may sift you as Wheat: but I haue prayed for thee, that thy faith faile not; and Christ prayeth vnto his Father, saying, Ioh. 17. 20 21 Neither pray I for these alone; but for them also which shall beleeue on me through their word: that they all may be one, as thou Father art in me, and I in thee; that they also may be one in vs: Againe, be sayth, Ver. 24. Father I will that they also whom thou hast giuen me, be with me where I am, that they may behold my glorie which thou hast giuen me.

Sixtly, the elect are within the compasse of the gol­den 6 The elect are within the golden chaine of saluation. chaine of mans saluation, and therefore their faith cannot vtterly faile, neither can they finally fall away. For the Apostle saith, Rom. 8. 30. Moreouer, whom he did predesti­nate, them he also called: and whom he called, them he also iustified: and whom he iustified, them he also glorified. This chaine of mans saluation, reacheth from heauen to the earth, and from the earth to heauen againe; God hold­eth both the ends of this chaine in his hands. The first linke of this chaine, is Election, that's in heauen. The second, is effectuall vocation, the third, is iustification, the fourth is sanctification, these are on earth, these are the middle part of the chaine, these compasse in all them that are ordained to saluation; and the fift linke of this chaine, is glorification; which end of the chaine, God hauing in his hand; those that are predestinate, and cal­led, and iustified, and sanctified, he drawes vp into hea­uen, to sit there in glorie; and not all the tyrants, and [Page 84] wicked men of the world, nor all the Deuils in hell, are able to breake asunder any one of the linkes of this chaine which is in Gods hands. And therefore they that are within the compasse of this chaine, are sure to be sa­ued, and to be receiued vp into glory. Seeing then that the faith of Gods elect hath a sure foundation, & is as a house builded vpon a Rocke, seeing all the elect are in­grafted into Christ, & are members of Christ, seeing the Lord in the Scriptures, hath made faithfull promises of our perseuerāce in faith, & that Christ himself hath made an effectuall Prayer to his Father, for all that beleeue in him, and seeing that all they who are elected, called, and iustified, shall be glorified; I conclude, that the faith of Gods elect can neuer vtterly faile, & they that are endu­ed with true, iustifying faith, shall neuer finally fall away.

But against this doctrine of perseuerance in grace, and the perpetuall faith of the elect, sundry obiections are made, amongst which these are chiefe.

First, from the saying of the Prophet Ezekiel, Ez [...]k. 18. 26. When a righteous man turneth away from his righteousnesse, and Obiect. 1 committeth iniquitie, &c. It is obiected, that if a righteous man may turne away from his righteousnesse, it seemes that a man hauing iustifying faith, may fall away. To which, I answere two things. First, by Righteousnesse, in the words of the Prophet, is not meant that righteous­nesse Answ. 1 of Christ, by which we are made, and accepted righteous in the sight of God; but such workes, as may seeme to haue an outward righteousnesse in them. Se­condly, by the righteous man turning away from his righte­ousnesse, 2 is not meant such a righteous man, as is in deede and in truth, iust and righteous; but such a one, as is iust and righteous in his owne opinion: thinking himselfe iust and righteous, and seeming to others to be righte­ous. Euen such a righteous man, as Christ speakes of, Mat. 9. 13. I came not to call the righteous, but sinners to repentance. Wherefore, if any such fall away, it is euident, that their righteousnesse was no true righteousnesse; for he that is [Page 85] truly righteous, is Psal. 1. 3. like a tree planted by the riuers of wa­ter, that bringeth forth his fruit in his season, his leafe also shall not wither. The righteousnesse of a righteous man, shall not vtterly decay: the righteous man shall not quite fall away from his true righteousnesse.

Further, an obiection is made from those places of Obiect. 2 Scripture, which mention a kind of loosing of faith, a de­parting, and erring from the faith. As when the Apostle saith, 1 Tim, 1. 19. holding faith and a good conscience, which some hauing put away, concerning faith haue made shipwrack. And a­gaine, when he saith, 1 Tim, 4. 1. In the latter times some shall depart from the faith. And againe, 1 Tim, 6. 10. the loue of money is the roote of all euill, which while some haue coueted after, they haue erred from the faith. Now if a man may make shipwracke of his faith, if he may depart, and erre from the faith then it seemes, that a man hauing faith, may loose it, and fall away. I answere, that, by faith in those places mentio­ned, Answ. is not meant the true, iustifiing faith, by which a sinner is iustified and saued; but faith there, signifieth the sound doctrine of the Gospell, which some had receiued professed, and delighted in for a time, but in time of tri­bulation, and tentation, when any trouble came vpon them, or when the couetousnesse of money and filthy lucre tempted them, and when the loue of the world o­uercame them, because they did not 1 Tim, 1. 19. hold faith and a good conscience. and because they did not 1 Tim. 3. 9. hold the miste­rie of the faith in a pure conscience, but put a way a good conscience; no marueile though their temporarie faith failed; no merueile though they erred from the truth, and so made shipwracke of faith. For as one saith well, Vt salua fides ad portum vs [...] perueniat, naui­gationis nustrae cursus bona con­scientia r [...]gendus est. Calu: in 1 Tim. 1. 19. to the end, that we may bring the ship of faith safe to the ha­uen, the course of our sailing must be guided by a good consci­ence. And sure it is, that who soeuer hath receiued the true, and sound doctrine of the Gospell of Christ, where­by true faith is begotten in the heart, and to that sound, and wholesome doctrine, ioynes a good conscience, both before God, and towards men, he can neuer make [Page 87] shipwrack of his faith. So then we may conclude, that if any fall away from the faith, they neuer had true iusti­fiing faith: at the most, and best, their faith was but a temporarie faith; they beleeued for a while, and in time of temtation fell away.

Now, seeing that the faith of Gods elect cannot vt­terly Vse 1 faile, nor altogether be lost; this is profitable for in­struction: To make our calling & elec­tion sure. it teacheth vs, to labour to make our calling and election sure. To labour to be sure of this, that we are in the blessed number of Gods elect, and that we are ef­fectually called of God: which we may know, by the works of sanctification, and by the fruits of the Spirit. this is that whereunto S. Peter exhorteth, saying 2 pet. 1. 10. Wher­fore, the rather, brethren, giue diligence to make your cal­ling and election sure: for if ye doe these things you shall neuer fall. Here is a promise, you shall neuer fall. a promise, that the faith of the elect shall neuer vtterly faile; and there­fore the Apostle exhorteth, to make our calling and e­lection sure: let vs make sure that we be elected, and called of God, and then it's sure, we shall neuer fall. But how shall we know whether we be elected, and called? the Apostle answereth, If ye doe these things ye shall neuer fall. what things? what must we do that we may be assu­red of our election, and calling, and that we shall neuer fall? the Apostle tels vs what things. vers. 5. 6. 7. And besides this, giuing all diligence, adde to your faith, vertue; to vertue, know­ledge; and to knowledge, temperance; and to temperance, pa­tience; and to patience, godlinesse; and to godlinesse, brotherly kindnesse; and to brotherly kindnesse, Charity. So that here, a christian is to try and examine himselfe, whether he be such a one as shall neuer fall away: namely by inquiring, whether he hath faith, and vertue, and knowledge, and temperance, and patience, and godlinesse, and brother­ly kindnesse, and charity. For saith the Apostle, ver. 8. If these things be in you, and abound, they make you that ye shal [...] neither be barren, nor vnfruitfull in the knowledge of our Lord Iesus Christ. And againe, ver. 10. If ye do these things, ye [Page 88] shall neuer fall, but if a man after tryall, and examinati­on had of himselfe, cannot finde these things in him­selfe, but findes a want of faith, of vertue, and honest conuersation; a want of the true knowledge of God; a want of temperance, and sobriety; if he finde in him­selfe a want of patience to endure affliction, and to suf­fer wrong; if he finde a want of godlinesse, of brotherly kindnesse, and charity; certainly, such a one is in misera­ble state concerning his soule, how soeuer he be in regard of his outward state in the world, for if they that doe these things shall neuer fall, then they that want these things shall fall, and their fall shall be great. A man that is to purchase land, or to take but a lease of a house or ground, how carefull will he be to make all sure? for if his writings be not good, and sufficient, he knowes that all his mony which he hath layd out, is lost & gone, and hee's ouerthrowne. Thus wise are men in their ge­neration: ô that we could be as wise for the saluation of our soules, to make all sure, A man that hath land, & inheritance, hath some good euidence to shew for the same; so we should labour to attaine to this assurance of saluation, that we can be able to shew some good eui­dence for our inheritance in heauen; lest hauing nothing to shew, we loose our inheritance.

Secondly, seeing that the faith of Gods elect cannot Ʋse 2 vtterly faile, and that they who haue true, iustifiing faith Consolation to the children of God, because their faith shall not vtterly faile. cannot finally fall away; this yeildeth exceeding great consolation to the children of God. The faith of a Christian is not strong at all times, but sometimes it may be very weake, and scarcely felt, as after the committing of some great sinne, or in time of sore temptation [...] ▪ when as with Dauid, a man may be in great heauinesse, his soule may be Psal. 42. 11. cast downe; yet notwithstanding, faith is neuer so quenched in the true beleeuer, but some sparke remaines; yea, a seede remaines, that immortall, incorruptible seed; & that in time, will quicken, and re­uiue. Like as a sicke man, that is brought very low [Page 88] with sicknes; his stomacke failes him, he loaths his meat, the Phisitian forsaks him, & all men hold him not a man for this world: notwithstanding while breath is in his bo­dy, there is hope & many times, such a one reuiues, re­couers, and comes to his strength againe; so a Christian, sore wounded with sinne, and in grieuous temptations, giues few comfortable words, but sends forth sighes, and [...]obs; and many times doe proceed from him desperate speeches, so that they that see, and heare him, might feare, least all faith were gone; yet afterwards, in time, the sparke of faith is kindled, and flameth, the immor­tall seed is quickned, and the Spirit puts new life of grace into the distressed soule; making the sinner, to be­leeue in Christ, to hope in Gods mercy, to trust in God, to call vpon God, and cry Abba Father. To conclude, a Christian, who vpon good ground, is assured that hee hath true, iustifying faith, may confidently say with St Paul, Rom. 8. 38. 39. I am perswaded that neither death, nor life, 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.

CHAP. XVII. Of the signes and markes of true, iustifying faith: and first, of the inward signes thereof.

THe tenth, and last point, in the Treatise of faith, 10 Signes of true faith. is, touching the signes, and marks of true, iusti­fying faith. How a man may know whether he hath the true faith.

The signes and markes of faith are two-fold. Two-fold.

• The first, are inward.
• The second, outward.

There are inward signes of faith, whereby a man may know and find in himselfe, that he hath faith: and there are also outward signes, whereby not onely he himselfe may be assured, but others also may vnderstand, and perceiue, that he hath faith. First, of the inward signes.

The inward signes of true, iustifying faith, are di­uerse: 1 Inward signes, as

The first, is the witnesse of the Spirit: euen the Spi­rit of God. Of which S^t Iohn sayth, 1. Job. 5. 10. he that beleeueth on 1 The witnesse of the Spirit. the Sonne of God, hath the witnesse in himselfe. Now, the Spirit of God is a true, and infallible witnesse, a witnesse that cannot deceiue, & the same Spirit beareth witnesse with our spirit, that we are the sonnes of God.

Some may here demand, How may I be assured, that Quest. it is the good Spirit of God, which certifies me, that I am the child of God, and haue faith; or that it is not a fancie, or bare coniecture of mine owne, or that it is not some delusion? How shall I be able to discerne betweene Answ. these? I answere; the Spirit of God, the true witnesse, doth certifie our spirit, and assure our conscience, that we haue indeed true, iustifying faith, that we are the a­dopted sonnes of God, and shall certainly be saued, spe­cially by these two things.

First, the Spirit of God perswades our conscience in­wardly, 1 that we haue faith, vpon good ground, and sound reason, taken, not from our owne works, or wor­thinesse, but from the goodnesse and bountifulnesse of God towards vs, from the mercie of God, and grace in Christ: and so, neither the flesh, nor the Deuill doth perswade.

Secondly, the Spirit of God perswades vs of the cer­taintie 2 of faith, by the effects which it worketh in vs. As namely, the purifying of the heart, purging out sinne; so that no sinne hath rule and dominion in the heart; likewise, stirring vp in our hearts, a loue of God, a hatred of sinne, an earnest desire to pray vnto God, and an en­deuour to please God; also an inward spirituall ioy, and [Page 90] peace of conscience, &c. All which, are true effects, and manifest fruits of the Spirit, and cannot come eyther from the flesh or the Deuill, and therefore the testimony of the Spirit, is a true, and sure witnesse, to assure vs, that we haue the true faith: and he that beleeueth on the son of God, hath this witnesse in himselfe.

The second, is an inward feeling of spirituall grace, 2 A feeling of grace. a feeling of faith in a mans selfe. When a man is per­swaded of the truth of the Gospell, and all the promises contained therein; and in particular, is perswaded for himselfe, that his sinnes, of the mercie of God, and through the merites of Christ, are pardoned, and he re­ceiued into fauour with God: the inward feeling, and perceiuing of this in the Menti nosirae, fides nostra con­spicua, est. heart, is a signe of faith. This was in Dauid, after that he had confessed his sinnes vnto God, as he witnesseth, saying, Psal. 32. 5. I acknowledge my sinne vn­to thee, and mine iniquitie haue I not hid: I said I will con­fesse my transgressions vnto the Lord; and thou forgauest the iniquitie of my sinne.

The third, is a godly desire, and a holy, resolued pur­pose, to walke in obedience to Gods commandements; 3 A godly desire and purpose to obey Gods commande­ments. to please God, and to doe his will. This was also in Da­vid, for he saith, Psal. 119. 6. 4 I haue respect vnto all thy Commande­ments.

The fourth, is deuout prayer, calling vpon the name of the Lord, with confidence, that God will heare our prayers, and grant our requests. For faith if it be in the 4 Deuout prayer heart indeed, will set the heart a-working, to thinke on God, to pray vnto God, and to call vpon his name. For this cause, the Spirit of God is called the spirit of grace, and supplications; the Lord by the Prophet Zacharie sayth, Zach. 12. 10. I will poure vpon the house of Dauid, and vpon the inhabitants of Ierusalem, the spirit of grace, and of supplica­tions. And it is called the spirit of grace and supplicati­ons, because it is of the gracious working of Gods holy spirit, that sinners are brought to repentāce of their sins, that they mourne & sorrow for their sins, and that they [Page 91] seeke vnto the Lord, and call vnto him for grace and mercy. This is the same Spirit, which Rom. 8 26. helpeth our infir­mities; as S. Paul speakes, For we know not what we should pray for as we ought; but the Spirit it selfe maketh intercessi­on for vs, with gronings which cannot bee vttered. This is also that which S. Paul hath to the Galatians, Cal. 4. 6. And be­cause yee are sonnes, God hath sent forth the Spirit of his Sonne into your hearts, crying, Abba Father. By all which, it is manifest, that it is a sure and certaine signe of true faith, if the Spirit of God worke this grace in vs, to stirre vp our hearts, by deuout prayer and supplication, to seeke vnto God, to runne vnto our Heauenly Father, and to cry Abba, Father. A childe in time of sicknesse, paine, and griefe, or being in any perill and danger, whither doth he run, or to whom doth he cry, but to his father? he hopes his father will helpe him, and therefore calls and cryes to his father, complaines and makes his mone to his father. Like as the Shunamites sonne, when he was sore grieued with a paine in his head, came to his father and sayd, Luk. 4. 19. My head, my head. So, the sonnes and chil­dren of God, in time of their heauinesse of soule, when they are sicke with sinne, diseased in soule, and troubled in conscience, with the burthen of their sinnes, or whe­ther they bee in any outward affliction or trouble, whi­ther doe they run, but to their Heauenly Father? and as the Shunamites childe sayd to his father, My head, my head; so they euery one cry, My soule, my soule; My con­science, my conscience: my soule is in heauinesse, my con­science is sore troubled and burdened, with the heauy waight of my sinnes. And then in hope of the mercy of God in Iesus Christ, they humbly confesse their sinnes, they hide not their iniquities, they earnestly craue mer­cy, and sue for the pardon of their sinnes; aboue all things, they seeke ease to their afflicted soule, and com­fort to their distressed conscience: building vpon those gracious word of our Sauiour Matth. 11. 28. Come vnto me all ye that labour, and are heavy laden, and I will giue you rest. And [Page 92] thus to call vpon the name of the Lord, is a signe of saith.

The fist, is an inward conflict betweene the Flesh and 5 Conflict be­tween the flesh and the spirit. Two-fold. the Spirit: and that is two-fold.

Touching the first: no man in this life is perfectly 1 A struing a­gainst sinne. sanctified; but hath neede to pray more and more for the Spirit of sanctification, that he may bee wholly san­ctified. Hence it is, that though a naturall, and vnrege­nerate man bee wholly carnall, yet a regenerate man is not all spirituall; but partly carnall, and partly spiritu­all. For although a Christian, regenerate, and sanctified, hath his heart purified by faith; yet naturall corruption is not altogether purged out of the heart: that remaines in vs [...]. to exercise vs. This, in the children of God now regenerate and sanctified, is called flesh: and the sancti­fied part in them, is called spirit. And in the regenerate, there is a great combat, a spirituall fight, and great stri­uing betweene these two, the flesh and the spirit, which shall get the victory. The manner of which combat and inward fight, S. Paul describes thus: Gal. 5. 17. The flesh lu­steth against the spirit, the spirit against the flesh, and these are contrary the one to the other: so that ye cannot doe the things that ye would. A Christian regenerate and sanctified, is in the way to Heauen, and the spirit, that is, the sancti­fied part drawes him on to God-ward, and hastens him forward towards the Kingdome of Heauen: but the flesh, that is, the corruption of nature, rebels and labours to draw him backwards to the world; and would, if it were possible, draw him downe to hell. Hence it is, that a Christian findes in himselfe, pride of heart, lust of the flesh, filthy desires, vncleane thoughts, couetous desires, anger, hatred, enuy, malice, grudgings, and desire of reuenge, &c. haling and pulling him one way; and a­gainst these, he feeles humility, temperance, loue, pati­ence, meeknesse, and other graces, drawing him another [Page 93] way. Now, if a man doe finde grace striuing against cor­ruption, good motions of the good Spirit, fighting a­gainst bad motions of the euill Spirit, and if a man doe indeede and in truth, finde that he doth earnestly striue against sinne, that he labours to mortifie his affections, to crucifie the flesh with the affections and lusts, to sub­due sinne and wickednesse, this is a signe of grace, and a sure marke that faith is in the heart, at least, in some mea­sure. According to that saying of the Apostle, Vers. 24. They that are Christs, haue crucified the flesh, with the affections and lusts. As Gen. 25. 22, 23. Rebecca knew her selfe to bee quicke with childe, by the struggling and striuing of the twins in her wombe; so a Christian may know whether he be quick­ned by grace, and liue by faith in the Sonne of God, by the inward conflict and striuing betweene the Flesh and the Spirit.

The second kinde of inward conflict betweene the 2 A striuing a­gainst doub­tings. flesh and the spirit, is an inward striuing against doub­tings, and distrusts in Gods mercy. It is the Deuils po­licy, either to cause men; whiles they remaine in their naturall state, without true faith and repentance, to pre­sume on Gods mercy; or else hauing faith and repen­tance, to set before them their sinnes, and to suggest in­to their hearts, doubtings of the remission of their sins, doubtings concerning their faith and repentance, and doubtings concerning their vocation, and sanctificati­on. And thereby, would if it were poss [...]ble, extinguish their faith, and bring them to despaire of Gods mercy. But against all these difficulties, true iustifying faith, if it be in the heart, will shew it selfe, though perhaps in these temptations, but weakely, yet truely, to striue against temptations, and to fight against all these doubtings. It is true, I confesse; the children of God may be troubled with doubtings, but not ouercome of doubtings. Dauid is driuen to this expostulation, Psal. 77. 7, 8. Will the Lord cast off for euer? And will he be fauourable no more? Is his mercy cleane gone for euer? Heere are great doubtings in Dauid a ser­uant [Page 94] of the Lord; but he ouercame his doubtings: for neither Dauid, nor any of the children of God conti­nue still in their doubtings. They are neuer with Cain and Iudas brought to such desperate doubtings, a [...] vtter­ly, and finally to despaire of the mercy of God. They may, for a time, haue distrustfull thoughts, and doubtfull speeches, but faith in the end gets the vpper hand. Windes and flouds may beat vpon the house grounded vpon the rocke, aswell as vpon the house built vpon the sand, but cannot make it fall. And many Dubitationes fidem in nobis oppugnant, non tamen expug­nant. Polan. distrustfull doubtings may beat against the faith of a Christian, but cannot beat it downe, they may fight against it, but can­not ouercome it. Wherefore, to finde in our selues a re­sisting of such distrustfull doubtings, is a signe of Faith: as appeareth in that saying of S. Peter, 1 Pet. 5. 8. Your aduersary the Deuill, as a roaring Lyon, walketh about, seeking whom he may deuoure, whom resist, stedfast in the faith.

By these forenamed signes and markes of Faith, wee Ʋse. are to try and examine our selues, whether we haue true Examine our selues, whether we haue th [...] true faith. iustifying faith; whether we liue by the faith of the Son of God, and whether Christ dwell in our hearts by faith. This is the Apostles exhortation, 2 Cor. 13. 5. Examine your selues whether yee be in the faith, prooue your owne selues: know ye not your owne selues, how that Iesus Christ is in you, except you be reprobates? Now then let vs euery one make a search into our hearts, and try whether wee finde the good Spirit of God perswading vs indeede, that wee are the children of God, and that wee haue faith: whether we haue a feeling of spirituall grace: whether the Spirit of God hath wrought in vs a loue of God, a hatred of sinne, a resolued purpose to amend our liues: whether we finde in our selues, the spirit of grace and of supplica­tions: and whether we can truely finde that inward con­flict betweene the flesh and the spirit. If these things be in vs, happy are we. But if vpon examination had, these things be wanting in any, such men may speake of faith, but as yet they haue it not: they are farre short of true [Page 95] sauing faith, and so come short of saluation. Let the search be made a little more inwardly: A man may know whether hee hath faith, by the inward feeling of grace; if faith be in the heart, the Spirit of God will set it a working, it will not lie asleep, but it will stirre vp other graces of God in vs; it will make vs to loue God, and hate sinne, more then euer we did before. It will moue vs to pray, and call vpon the name of the Lord. Where­fore, if any one doe not feele in himselfe, a gracious working of the good Spirit, if he finde not in himselfe a farre greater loue of God, and loathing of sinne, if hee haue not a more holy purpose to obey God, & to do his will; if he doe not, nor cannot pray, if in his trouble and affliction, outward and inward, hee doe not seeke vnto God, if he doe not with the childe, run to his Heauenly Father, and cry, Abba, Father, it's an euident signe, that as yet, Christ doth not dwell in his heart by faith, & that as yet he liues not by the faith of the Sonne of God. Let vs search yet a little further; the vnregenerate man con­tinues in sinne, liues in the manifest transgression of the Commandements of God, yet presumes hee hath faith. I hope, saith hee, I haue a good faith: but how is it, ô man, if thou hast true faith, that thou still liuest in sinne? certaine it is, if faith were in thy heart, it would cause a reformation of life, or at least, a holy purpose of amend­ment of life. And so in time, and by degrees, thy heart would be renewed, and thy life reformed.

Indeede, I know I ought to reforme my wayes, and amend my life, and I would faine amend, but it is the flesh that drawes mee to euill. But I demand of thee, ô man that complainest of the flesh, where is the inward conflict betweene the flesh and the spirit? and where is thy striuing against thy corruptions? what, doe euill thoughts arise in thy heart, and thou makest no resi­stance? doth thy heart swell with pride? doe filthy lusts arise in thy heart? doth thy heart abound with couetous desire? and ouerflow with the gall of bitternesse, anger, [Page 96] hatred, enuy, malice, and desire of reuenge? and doest thou not striue against these corruptions, but giuest way vnto them, entertaining them, and embracing them? certainely, heere is no good signe of grace, nor of true faith. For where true faith is, there will be a resisting of sinne, and a striuing against corruptions. Wherefore, if we would haue a good testimony in our selues, of the as­surance of true faith, then wee must bee carefull to resist sinne, and to striue against our corruptions: and al­though the combate will be great, to master our sinnes, and to get dominion ouer our corruptions, yet by little and little, we shall ouercome, and in the end, get the vi­ctory. According to that faying of S. Iohn, 1 Ioh. 5. 4. This is the victory that ouercommeth the world, euen our faith.

CHAP. XVIII. Of the outward signes of true iustifying Faith; and first, of Patience in suffering afflictions.

FAith, as it may be discerned by inward, so also by 2 Outward signes. outward signes. And the outward signes of true iustifying faith, are these.

The first, is Patience in suffering: of which, 1 Patience. S. Paul speakes thus to the Philippians, Phil. 1 29. For vnto you it is giuen in the behalfe of Christ, not only to beleeue on him, but also to suffer for his sake. As if he should haue sayd; now since that you beleeue, there arise troubles, and persecu­tions; aduersaries rise vp against you, and trouble you; but bee not yee afraid of these things, bee not terrified therewith, for seeing God hath giuen you grace to be­leeue in his Sonne Iesus Christ, you must be content also to suffer for his sake: and the same God that gaue you faith to beleeue in Christ, will also giue you patience to suffer for Christs sake: and this shall be a testimony and [Page 97] witnesse to all men, of the truth of your faith in Christ, if you haue patience to suffer for Christ's sake. So then, to Pati pro Chri­s [...], manif [...]st [...]ssi­mum est argu­mentum fides in Christum. Zanch. in Philip. Two-fold. suffer for Christ's sake is a manifest testimonie, and good signe of faith in Christ. For no man can truly suffer for Christ, except it be first giuen him to beleeue in Christ.

Of patience in suffering, I will entreate,

First, generally, of suffering all manner of afflictions, inward and outward, as they come from God.

Secondly, particularly, of suffering iniuries & wrongs from men.

First, of suffering afflictions in generall: and therein 1 In suffering af­flictions. And therein, two things. I will shew,

First, wherein the sufferings of a Christian consist, and what things are required thereunto, that his sufferings may be acceptable, and well pleasing vnto God.

Secondly, I will vse motiues to perswade vnto patient suffering.

For the first: That the sufferings of a Christian may 1 How our suffe­rings may please God. Three things required there­unto. please God, three things are required thereunto.

• The first, is, to suffer for the name of Christ:
• The second, is, to suffer for any righteous cause,
• The third, is, to suffer patiently.

Touching the first: Euery suffering is not commen­dable before men, much lesse acceptable before God: but that suffering is commendable, and acceptable be­fore God, which is

First, for Christ's sake, and the Gospels sake. When a 1 To suffer for. the name of Christ. Christian suffers tribulation & persecution for the name of Christ. Of this, our Sauiour saith, Math. 5. 11. blessed are ye, when men shall reuile you, and persecute you, and shall say all manner of euill against you, falslie for my sake. To which a­greeth the saying of S. Peter. 1. Pet. 4. 14. if ye be reproched for the name of Christ, happie are ye: this was the honour and glorie of those Christians, who haue beene persecuted, tormented, and suffered death for Christs sake. For they rather yeelded to suffer death, then to denie Christ. This is the Crowne of Martyrdome, for it was not their bare [Page 98] Non paena, sed causa verum fa­cit Martyrem. Cypr. suffering that made them Martyrs, but their cause. Because they suffered for the name of Christ. Wherefore, Here­tiques, though they suffer neuer so manie, and sore tor­ments, yet they are not Martyrs, neither are their suffe­rings acceptable to God: because they suffer not for Christ's sake: nor for the truth, but against the truth.

Secondly, sufferings are acceptable to God, when they 2 To suffer for well-doing. are for well-doing: and when we are afflicted, perfecu­ted, and troubled wrongfully. As S. Peter saith, 1. Pet. 2. 19. This is thanke-worthy, if a man for conscience toward God endure griefe, suffering wrongfully. Againe, he saith, 1. Pet. 3. 17. it is better if the will of God be so, that ye suffer for well-doing, then for e­uill doing. And againe, 1. Pet. 4. 15. 16 let none of you suffer as a murther­er, or as a theefe, or as an euill doer, or as a busibodie in other mens matters, yet if any man suffer as a Christian, let him not be ashamed.

The third thing, which makes our sufferings accepta­ble to God, is to suffer patiently. Whether it be for 3 To suffer pa­tiently. Christ's sake, or whether it be in any other righteous cause, it is the part of a Christian, not onely to suffer, but to suffer patiently. For this is the difference betweene the wicked and the godly, concerning their sufferings: both may suffer afflictions, as sicknesse, infirmitie, and paine of bodie, pouertie, and such like, but not both alike: both may suffer the same things, but not with the same mind. The wicked suffer afflictions of necessitie, because they cannot helpe themselues, and know not how to be ridd of their paine, and troubles; their suffering is a constrai­ned suffering, and their patience, patience perforce. But the godly suffer afflictions patiently: they endure all af­flictions, which the Lord layes vpon them, with a wil­ling minde, a meeke heart, and quiet patience. Such ought our sufferings to be, that they may please God.

In the second place, I am to vse motiues, to perswade 3 Motiues to per­swade to pati­ence. Taken from to Patience in suffering afflictions. Which I take,

• First, from the Scriptures.
• Secondly, from the necessitie of afflictions.
• [Page 99]Thirdly, fromt the benefit thereof.

For the first: The Scripture perswades to patience in 1 The Scrip­tures. And suffering afflictions, both by testimonies and examples. First, by testimonies: Solamon giues this wise counsell, Pro. 3. 11. my sonne, despise not the chastning of the Lord, Our Saui­our 1 Testimonies. Christ saith, Luk. 9. 23. if any man will come after me, let him de­nie himselfe, and take vp his crosse daily, and follow me. Saint Iames is verie earnest in exhorting to Patience, Iam. 5. 8. 9. be pati­ent therefore, brethren, vnto the comming of the Lord: be­hold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, vntill he receiue the ear­ly and latter raine. Be ye also patient.

Examples also we haue hereof in the Scriptures: Iob is a Mirrour of patience: for when he had lost all his goods 2 Examples. and substance, his sheepe, his oxen, his camells and as­ses, yea, when his children were slaine; his patience was such, that he blessed God. For he Iob 1. 20. 21. fell downe vpon the ground and worshipped, and said, naked came I out of my mo­thers wombe, and naked shall I returne thither: The Lord gaue, and the Lord hath taken away, blessed be the Name of the Lord. And when his wife, who should haue beene a helper, and a comfort vnto him, came vnto him vexing his soule, bidding him Iob 2. 9. 10. Curse God, and die. His answere was, What? shall we receiue good at the hand of God, and shall we not receiue euill? Shall we receiue all blessings, and no crosses? All prosperitie, and no aduersitie? All health, and no sicknesse? Wherefore S. Iames, exhorting to pa­tience, sets before our eyes the example of Iob for imita­tion, Iam. 5. 10. Ye haue heard of the patience of Iob, and haue seene the end of the Lord: that the Lord is very pitifull, and of tender mercy. S. Paul is also an example of suffering: when the Christian brethren heard from the mouth of Aga [...]us, a Prophet, of the sufferings of Paul, which he was to suffer at Ierusalem, they laboured to disswade him from going vp to Ierusalem, but Paul answered, Act. 21. 13. What meane yee to weepe and to breake mine heart. For I am readie not to be bound onely, but also to die at Ierusalem, for the name of the [Page 100] Lord Iesus. And to the Corinthians, he sheweth his great patience in suffering many afflictions in this present world. For he saith, 1. Cor. 4. 11. 12. 13. euen vnto this present houre we both hunger and thirst, and are naked, and are buffeted, and haue no certaine dwelling place, and labour, working with our owne hands: being reuiled, we blesse: being persecuted, we suffer it: being defamed, we intreat: we are made as the filth of the world, and are the off-scouring of all things vnto this day. But no example is like that of our Sauiour Christ: for he, as the Prophet Esay saith, Isa. 53. 7. is brought as a lambe to the slaugh­ter, and as a sheepe before the shearer is dumbe, so he openeth not his mouth. And S. Peter saith, 1. Pet. 2. 21. 22. 23. Christ also suffered for vs, leauing vs an example, that ye should follow his steps, who did no sinne, neither was guile found in his mouth. Who when he was reuiled, reuiled not againe; when he suffered, he threat­ned not, but commitied himselfe to him that iudgeth righte­ously. Such was the patience of our Lord and Sauiour Iesus Christ.

These are examples written for our instruction, to teach vs patience: Wherunto we may adde the worthy examples of the seruants of the Lord, those faithfull ones, mentione by the Apostle to the Hebrewes, who through faith endured great trials, some were Heb. 11. 35. 36. 37. 38. tortured, others had triall of cruell mockings, and scourgings, yea more­ouer of bonds and imprisonment. They were stoned, they were sawen asunder, were tempted, were slaine with the sword: they wandred about in sheepe-skinnss, and goat-skinnes, being de­stitute, afflicted, tormented, of whom the world was not wor­thy: they wandred in deserts, and in mountaines, and in dens, and in caues of the earth. And they that suffered such things, were no euill doers, they were the seruants of the Lord Iesus, they beleeued in Iesus, and they suffered such things for the name of Iesus; as a testimonie of their faith in Iesus. Thus first the Scripture exhorteth vs to pati­ence in suffering.

The second motiue, to perswade vs to patience in suf­fering 2 The necessitie of afflictions. afflictions, I take from the necessity of afflictions.

Afflictions are very necessarie for Christians, and For afflictions are therefore are to be endured with patience: for

First, they are trials of our faith and patience. God 1 Trials of our faith and pa­tience. trieth his children with many afflictions, and hard tri­als, trying thereby the constancie of their faith and pa­tience. So he tried Abrahams faith, when he comman­ded him to offer his Gen. 22. 1. 2. sonne, his onely sonne Izaak. And S. Iames saith, Iam. 1. 3. the triall of your faith worketh patience. Af­flictions are as necessarie for a Christian, as the furnace is for gold: of which Solamon hath a Prouerbe, Pro. 17. 3. the fining pot is for siluer, and the furnace for gold: but the Lord trieth the hearts. As the Gold smiths fire trieth which is good gold, separating the gold from the drosse; so the fire of affliction trieth who is a good christian, and who is not; discerneth who hath faith, and patience, and who hath not. The Psalmist saith, Psal. 66. 10. 11. Thou, O God, hast prooued vs: thou hast tryed vs, as siluer is tryed. And it followeth, thou layedst affliction vpon our loynes. The later words expound the former; the Lord trieth and prooueth vs, by laying affliction vpon vs. How can a mans patience be seene but in time of affliction? he is not the patient man, who can onely speake of patience, and commend patience for a vertue, and perhaps exhort others to patience; but when affliction is vpon a mans selfe, when the burthen of affliction lies heauie vpon his owne shoulders, and presseth him downe, if he can then struggle against af­flictions, if he can shew the strength of hi [...] faith, and pa­tience to beare the afflictions that lie vpon himselfe, pa­tiently; and if he can now shew patience himselfe, when God trieth his patience, this is patience indeede. Thus afflictions are necessarie, for the triall of our faith, and patience.

Secondly, afflictions are necessary to cleanse and pu­rifie 2 Meanes to cleanse our hearts from sinne. our hearts; to purge our hearts of inward corrup­tions, and to scoure out the filthinesse of sinne, that stickes in the heart. For this cause, afflictions are compared to fire, that purgeth and purifieth: the Lord shew­ed [Page 102] Ezekiel the great filthinesse, and vncleannesse of the Inhabitants of Ierusalem, by a boyling pot, whose scum was in it. Ezek. 24 3, 4, 5, 6. Wo to the bloudy City, to the Pot whose scum is therein, and whose scum is not gone out of it. By which, was signified, that there was much filthinesse amongst the people, which must be consumed by the fire of afflicti­on and tribulation. Wherfore Iob, who was exceeding­ly afflicted, and as it were, cast into the very fire of affliction, saith, Job 23. 10. When he hath tryed me, I shall come forth as gold. Afflictions are as necessary for the soule, as phy­sicke is for the body. If the body bee ouerpressed with grosse and [...]u [...]ll humors, its necessary, that it be purged by phy [...]icke; so the sou [...]e, that is oppressed with the e­uil [...] humo [...]s of sinne, with the filthinesse and vnclean­nes of v [...]c [...] & iniquity, must be purged by afflictions, to recouer the health of the soule: Tunc anima purgatur, cum propter Deum tribulatur. Chrysost. ad pop. Antioc [...]. Hom. 66. The soule is then purged, when it is troubled by afflictions, and suffers for God. The aire, if it were not cleansed with windes, would prooue infectious; the body of man, if it want exercise, breeds ill humours; and standing waters gathers filth: so it i [...] with the soule: if some windes of afflictions doe not blow vpon vs, if we be not exercised with some crosse, and be not troubled with some sort of tribulations, wee shall abound with the ill humours of vice and iniquity, and our hearts will bee a very puddle of filthinesse and vncleannesse. Yea, without afflictions, we shall be euen like Moab, of whom it is sayd, Ier 48. 11. Moab hath beene at ease from his youth, and he hath setled on his lees, and hath not beene emptied from vessell to vessell, neither hath he gone into captiuity: therefore his taste remained in him, and his sent is not changed.

Thirdly, afflictions are necessary; for except we suf­fer 3 Without suffe­ring afflictions we cannot come to Hea­uen. for Christ, we cannot raigne with Christ. We are spi­rituall souldiers of Iesus Christ, now, a man is 2 Tim. 2. 5. not crowned, except he striue lawfully. If we would ouercome, we must striue; if wee would bee crowned in Heauen, wee must endure the hardnesse of afflictions on earth; and if [Page 103] we would weare the crowne of glory, wee must bee con­tent to carry the crosse on our shoulders, and to goe after Christ, bearing his reproch. S. Paul saith, Rom. 8 17. And if (wee be children, then heires, heires of God, and ioynt-heires with Christ: if so be that we suffer with him, that wee may bee also glorified together. No glory in heauen, without some suf­ferings on earth. But, 2 Tim. 2. 12. if wee suffer, wee shall also raigne with him. Suffering for Christ, goeth before raigning with Christ. The way to heauen, is by afflictions and tribulations, Acts 14. 22. We must, through much tribulation, enter in­to the Kingdom of God. If we will come to heauen, we must goe as the Israelites went, Psal. 66. 12. through fire, and through water: that is, through hard and great afflictions: the Israelites are promised the land of Canaan, but first, they endure much hardnesse in Aegypt; they must passe thorow the red sea, goe thorow a wildernesse, fight many battels, and ouercome many enemies, before they enioy the promised land: Heauen is our promised land: but be­fore we can come thither, wee must endure much trou­ble in the world; passe thorow a sea of troubles, go tho­row a wildernesse of thorny tribulations, fight many battels against our spirituall enemies, the flesh, the world, and the Deuill; and by Faith, get the victory, and ouer­come, before wee can sit with Christ in his Throne. As Christ also saith, Reu. 3. 21. To him that ouercommeth, will I grant, to sit with me in my Throne, euen as I also ouercame, and am set downe with my Father in his Throne.

Fourthly, if we haue not afflictions, we are not the 4 Without affli­ctions, we are no sonnes of God. true sonnes of God: so saith the Apostle, Heb. 12. 8. But if ye be without chastisement, wherof all are partakers, then are ye bastards and not sonnes. Thus afflictions are necessarie.

The Third motiue, to perswade vs to suffer afflicti­ons patiently, I take from the benefit of afflictions. what 3 The benefit of afflictions. For afflications are is there benefit of afflictions? doe afflictions profit a man? and is there any good in afflictions? yea, afflicti­ons as they are necessarie; so are they also good and pro­fitable; and that diuers waies.

First, afflictions serue greatly for the humbling of a sinner: afflictions cause a sinner to search into his owne 1 A meanes to humble vs. heart, to finde out his owne waies, they make a man know himselfe, know his owne waies, they make a man know himselfe, know his owne sinnes and misery, and to see in what danger his soule stands, by reason of his sin­full life: and so at last, through afflictions, he is humbled before God. A sinner going on in his sinnes, is pre­sumptuous, high minded, stubborne, and rebellious a­gainst God: Like Ephraim, who before the Lord chas­tised him, was as a Ier. 31. 18. Bullock vnaccustomed to the yoke. But chastisements, and afflictions doe bring downe a sinner, bring his necke vnder the yoke, and humble him be­fore the Lord; as Israel being in great affliction and mi­serie, is humbled, and lamenteth thus, Lam. 3. 19. 20. Remembring mine affliction & my misery, the wormewood and the gall, my soule hath them still in remembrance, and is humbled in me. Manass [...]h king of Iudah, a great sinner, neuer truly hum­bled himselfe, til the Lord laid great affliction vpon him: 2 Chr. 33. 12. and when he was in affliction, he besought the Lord his God, and humbled himselfe greatly before the God of his fathers,

Secondly, afflictions are a meanes to stirre vp many 2 A meanes to stirre vp the graces of God in vs. graces of God in vs, and to set them a working: as faith, hope, charity, humilitie, patience, &c. as S. Paul. saith, Tribulation worketh patience, and patience experience, and experience hope, and hope maketh not ashamed. Frank in­cense q Rom. 5 3. 4. 5. being cast into the fire, maketh a more excellent perfume; and spices being beaten, smell much sweeter: so a Christian being cast into the fire of affliction, tried with the fiery triall, maketh a more sweet perfume in the nosthrills of almighty God, and being beaten with tri­bulations, smells farre sweeter, by the graces which now appeare in him: for now, are manifested his faith, hope, charity, humility, patience &c. and now he sends vp the sweete incense of praier.

Thirdly, afflictions are an effectuall meanes to bring 3 A meanes to bring vs neerer vnto God: vs neerer vnto God. By our sinnes, we goe astray from [Page 105] God, and wander too and fro in our owne waies, and the further that we goe on in our sinnes, and the longer that wee continue therein, the further off are we from God: now, afflictions are a meanes to cause vs to turne from our euill way, and to returne vnto God. H [...]s. 5. 15. In their afflic­tion they will seeke me early saith the Lord of the people of Israel, Dauid saith of himselfe, Psal. 119. 67. before I was afflicted, I went astray, but now haue I kept thy word▪ and againe he saith, V [...]s. 71. it is good for me, that I haue beene afflicted; that I might learne thy statutes. of the Israelites its said, Psal. 78. 34, when he stew them, then they sought him: and they returned, and inqui­redearly after God.

Fourthly, afflictions are a signe of Gods loue and fa­uour 4 A signe of Gods loue. vnto vs: so saith the Apostle, H [...]b, 12. 67. Whom the Lord lo­ueth he chasteneth, and scourgeth euery sonne whom he recei­ueth. if ye endure chastening, God dealeth with you as with sonnes: for what sonne is he whom the Father chasteneth not? yea, Christ Iesus the sonne of God, though he was Sine peccat [...], non tamen sine flagello. with­out sinne, yet was he not without the scourge of affliction. Ben­iamin, was best beloued of Ioseph, and the Gen. 44 12. cup was found in his sack. Whom God loueth aboue many others, vp­on them will he lay afflictions, but all for their good, be­cause he loueth them.

Now, considering, that the Scripture requireth pati­ent Vse 1 suffering; seeing wee haue so many faithfull witnes­ses, Patiently to endure afflicti­ons. who haue testified their faith by their sufferings; and seeing the necessity and benefit of suffering is so great; from hence, we are to learne, willingly to submit our selues vnto God who afflicteth vs; cheerfully to put vn­der our shoulders, to vnder goe the yoke of Christ, and patiently to carry his crosse. A Christian hauing em­braced the Gospell of Christ, hauing apprehended Christ by faith, and taken vpon him the name and pro­fession of Christ, must not thinke to passe to heauen with ease; he must looke for some afflictions, inward, or outward, lesse or more. Luk. 9. 23. If any man will come after me, saith Christ, Let him deny himselfe and take vp his crosse [Page 106] daily and follow me. Afflictions, and tribulations are the lot and portion of the righteous: wherefore our Saui­our saith, Ioh. 16. 33. in the world ye shall haue tribulation. And it is a marke of wicked and vngodly men, to be without tri­bulations and afflictions; Psal. 73. 5. they are not in trouble as other men, saith the Psalmist; neither are they plagued like other men. But they are as oxen fatted for the day of slaugh­ter: for as oxen appointed for the slaughter, feede in greene pastures, and are fatted in the stalls; whereas the oxe that treadeth out the corne, feedeth more hardly, & is vsed to the yoke: so the wicked and vngodly for the most part, take their pleasures, liue at ease, & spend their daies in prosperity and wordly delights, but they are set in Ver. 18. 19. slippery places. God casteth them downe into destruction, and they are brought into desolation as in a moment. But the righteous, though they haue tribulation, and endure af­fliction in this life, yet there end shall be peace and qui­etnesse. Isa. 57. 2. He shall enter into peace: they shall rest in their beds, as saith the Prophet Esay: and after this life, Reu. 21. 4. There shall be no more death, neither sorrow, nor crying, nei­ther shall there be any more paine.

Further, seing that so great patience is required in suf­fering, Ʋse 2 and that afflictions are so necessarie, and profi­table Against impa­tience. by for euery Christian; the consideration hereof, serues to reproue all impatience about suffering af­flictions. and men may offend diuerse waies, through impatience, as.

First, by murmuring against God: when God sends 1 Murmuring a­gainst God. afflictions vpon people, and they grudge within them­selues, repine and fret, because the hand of God is vpon them afflicting them: this was the sinne of the Israelites, going out of Egypt. When they came to the wilder­nesse and found no bread, they Exod. 16. 2. murmured against Mo­ses and Aaron. and when they wanted water, they murmu­red Exod. 17. 3. againe. Such murmurers are likened to swine, which make a great noise, and grudge if they be not sa­tisfied.

Secondly, when men will not waite Gods leasure, nor 2 Limiting God. stay his good time: but will appoint themselues a time, and limit God: this was likewise the sinne of Israel, of whome its said in the Psalmes, Psal. 78. 41. The turned backe, and tempted God: and limited the holy one of Israel. This was the sinne of those Iud [...]th. 7. Bethulians, who, when their citie was besieged, would not waite the time of the Lords deliue­rance, but set a certaine time, that if the Lord did not send them helpe within the space of siue daies, then they would deliuer vp the City to the enemie. But to keepe vs from this kind of impatience, we ought rather to Psal. 130. 5. 6. 7. Wait for the Lord, and to hope in him, for with the Lord there is mercie, and with him is plentuous redemtion, as saith the Psalmist.

Thirdly ^cby fainting vnder the crosse, being wearied 3 Fainting vnder the crosse. with the burthen of afflictions; hence it is, that many in time of tribulation, cry out of the greatnesse of their crosse, and grieuosnesse of their paine; n [...]uer was any so crossed, neuer was any so much troubled, neuer had any such paine, and such like words of impatience: and diuerse hereupon out of discontentment, and through impati­ence, wish themselues out of the world, that they might be rid of their trouble, and eased of their paine. But I wish and desire, that such people would first examine themselues, and consider well aforehand, whether they be ready and well-prepared for death, before they so much desire the comming of death: lest death come vnlookt for, and take them vnawares.

And I demand of all such as are any way impatient, either by murmuring against God, or are not content to wait the Lords leisure, or that faint vnder their afflicti­ons and crosses; where is your patience? and where is your faith? certaine it is, if faith were in the the heart, it would help to strengthen our hearts, that we should not faint in tribulation: and the triall of our faith would worke patience, and our patience in suffering, would be a testimony and a witnesse of our faith; that as it is giuen [Page 108] vnto vs in the behalfe of Christ, to beleeue in him, so also to suffer for his sake.

CHAP. XIX. Of Patience in suffering wrongs and iniuries.

HItherto of Patience in suffering afflictions in 2 In suffering wrongs and iniuries from men. And therein two things. generall. There is also Patience to be shewed, in suffering wrongs and iniuries from men. In handling whereof, I will shew,

First, what the wrongs and iniuries are, which a Chri­stian may, or can suffer from men: that so hee may see how farre his patience is to extend, and stretch it selfe.

Secondly, I will make it manifest, that a Christian is to suffer wrongs and iniuries from men.

For the first: All wrongs and iniuries that one man 1 The sorts and kindes of wrongs and iniuries. Three-fold. may or can doe to another, may bee reduced to these three heads.

They are either touching,

• First, a mans body, and so concerne his person: or
• Secondly, a mans goods: or,
• Thirdly, a mans good name.

And these wrongs and iniuries to others, are, or may Which may be done two wayes. be done, two waies: either

Secretly, or

Openly.

First, Secretly, by the euill imaginations & thoughts 1 Secretly. of the heart. When an enuious or malicious minded man thinkes euill of his neighbour in his heart: concer­ning which, the Prophet Zachary hath this admonition: Zach. 8. 17. Let none of you imagine euill in your hearts, against his neighbour.

Secondly, more openly and manifestly: and that 2 Openly. both by

Word, and Two manner of wayes.

Deed.

For, both by word and deede, a man may do wrong to his neighbour, three wayes; In regard of

• First, his body,
• Secondly, his goods.
• Thirdly, his good name.

First, a man may doe wrong to his neighbours bo­dy: 1 To a mans body. And that, and that,

First, by word; discommending and disgracing his person, or speaking disdainefully and scornefully, of the shape and proportion of his body. 1 By word.

Secondly, by deede; as smiting his neighbour, hur­ting and wounding his body, or shedding his bloud: al­so 2 By deede. by abusing the body of any, through fornication, or any manner of vncleannesse.

Secondly, wrongs and iniuries may bee done to a 2 To a mans goods. And that, man, concerning his goods:

First, by word; when any one speaks the worst of his neighbours goods, dispraising his corne, or cattell, or wares, or any thing that his neighbour hath; with a pur­pose 1 By word. to bring others in dislike with his neighbours goods, and so to hinder him in the sale of them.

Secondly, by deede; when any one offers any perso­nall 2 By deede. wrong to a mans children, or seruants, by smiting and hurting them: or when any one doth steale and purloyne any mans goods, or violently take them from him: when any one goeth about to hurt and hinder an­other of his right, and when one doth trespasse against his neighbour, and either spoile or hurt his neighbours corne or cattell, or any thing that is his.

Thirdly, men may doe wrong to others, in regard of 3 To a mans good name. And that, their good name. And that,

First, by word; by railing termes, reuiling speeches, and false accusations; by slandring, and back-biting; 1 By word. and by any manner of words, which may tend to the de­faming and discrediting of a mans neighbour.

Secondly, by deede; by the act of bearing false wit­nesse 2 By deede. before a Magistrate: for there, not only the tongue speakes, but the hand acts a part, and both tongue and hand agree together, to testifie an vntruth against his neighbour.

These are the sorts and kindes of wrongs, which any man may or can doe vnto another. Now, in the second 2 To suffer wrong pati­ently. place, I am to prooue, that it is the part of a good Chri­stian, when he is iniuried and wronged; to suffer wrong and iniury, and that patiently; whether the wrong bee touching his body, goods, or good name. Which I Motiues there­unto. manifest,

• First, by testimonies of Scripture.
• Secondly, by example in Scripture.

For the first. The Scripture is plentifull in precepts 1 Testimonies of Scripture. and exhortations to patience, in suffering wrongs. Our Sauiour Christ saith, Matth. 5. 44. Loue your enemies, blesse them that curse you, doe good to them that hate you, and pray for them which despitefully vse you, and persecute you. Heere is great patience required; for if any one haue an enemy that railes on him, and reuiles him, that speakes euill against him, yea, curseth him, he is commanded to blesse: if our enemy hate vs, we are to wish well vnto him, yea, to doe him good; and if our enemy should trouble vs, and per­secute vs, and despitefully vse vs, yet wee are to pray for our enemy, as Christ prayed for his Crucifiers, Luk 23. 34. Father, forgiue them. And as Steuen prayed for his Persecutors, Acts 7. 60. Lord, lay not this sinne to their charge. S. Paul rebuking the Corinthians, for their manner of going to law, saith, 1 Cor. 67. Why doe yee not rather take wrong? why doe yee not rather suffer your selues to be defrauded? adde heereunto, his ex­hortation to the Romanes, Rom. 12. 18. If it be possible, as much as li­eth in you, liue peaceably with all men. It is hard for a man to liue peaceably with all men; yet it is not impossible; and therefore the Apostle would haue euery one to la­bour, by all meanes, as much as lies in him, to preserue peace and concord with all men, which a man cannot [Page 111] possibly doe, except hee bee content to suffer much, and to put vp many wrongs and iniuries, whether they con­cerne his body, goods, or good name.

And to perswade vs yet more to patient suffering of 2 Examples of suffering wrong. wrongs, wee are not destitute of examples of rare pati­ence in suffering wrongs, and putting vp iniuries, both in body, goods, and good name.

Of patient suffering wrongs and iniuries in body, 1 In body. Paul is our example; who to the Corinthians saith, that he was in 2 Cor. 11 23, 24, 25. stripes aboue measure, in prison more frequent: in deaths [...]ft. Of the Iewes, saith hee, fiue times receiued I forty stripes saue one. Thrice was I beaten with rods, once was I stoned. These were Pauls sufferings from the hands of men, concerning his body; in all which, hee labou­red to 2 Cor. 6. 4, 5. approoue himselfe as the Minister of God, in much patience.

Of patience in suffering wrongs in goods, Iob is an 2 In goods. example; who was robbed of his Oxen and Asses, by the Iob 1. 14, 15. Sabeans: and of his Camels, by the Vers. 17. Caldeans: these Sabeans and Caldeans made out their bands, and came with force against Iobs seruants, they cruelly slue his seruants, and violently tooke away his goods and substance, his Oxen, his Asses, and his Camels: all which wrongs and iniuries from the hands of cruell men, Iob tooke patiently, and sayd, Vers. 21. The Lord gaue, and the Lord hath taken away, blessed be the name of the Lord.

And, for patient suffering of wrongs and iniuries, 3 In good name. concerning a mans good name, Dauid is our example: for he saith, Psal. 69. 12, 12. They that sit in the gate, speake against mee; & I was the song of the Drunkards. But as for me, my prayer is vnto thee, ô Lord. Dauid confesseth, that wicked men, sonnes of Belial, prophane people, very Drunkards, as they sate ouer their pots, did abuse him in words, spake euill of him behinde his backe, and made songs of him. And yet such was Dauids patience, that he suffered these things, he endured all, and gaue himselfe to prayer. But Dauids patience is most apparent, in forbearing the rai­ling [Page 112] words of Shimei; who in Dauids hearing, railed vp­on him, saying, 2 Sam. 16. 7. Come out, come out, thou bloudy man, & thou man of Belial: and when Abishai, one of Dauids No­bles, would haue gone out in all haste, and stricken off the head of Shimei, for railing on the King, and cursing him, Dauids answer was, Vers. 11, 12. Let him alone, and let him curse; for the Lord hath bidden him. It may bee, that the Lord will looke on mine affliction, and that the Lord will requite good for his cursing this day. Such was Dauids patience.

But our Sauiour Christ is an example to vs of suffe­ring 4 In body, goods, and good name. wrongs and iniuries, both in his body, goods, and good name. Of all which wrongs, the Matth. 27. Luke 23. Iohn 19. Euangelists make mention; for touching his body: the Iewes despitefully vsed him, they scourged him, they platted a crowne of thornes, and put it vpon his head, they spate vpon him, they smote him on the head, and lastly, they crucified him; they nailed his hands and his feet, and pierced his side.

Concerning his goods: they first stripped him of his rayment, and the souldiers parted his garments among them, and vpon his vesture did they cast lots. And he also suffered in his good name: for the Iewes oftimes reui­led him, and railed vpon him, they say of him, Matt. 11. 19. Behold, a man gluttonous, and a wine-bibber, a friend of Publicanes and sinners. They say vnto him, Ioh. 8. 48. Say wee not well, that thou art a Samaritane, and hast a Deuill. They accuse him before Pilate, to be a Luk. 23. 2. fellow peruerting the nation, and for­bidding to giue tribute to Caesar. Againe, at his death, they reuiled him, saying, Matth. 27. 40. Thou that destroyest the Temple, and buildest it in three dayes, saue thy selfe: if thou bee the Sonne of God, come downe from the Crosse. Againe, they mocked him, saying, Vers. 42. He saued others, himselfe hee cannot saue. If he be the King of Israel, let him now come downe from the Crosse, and we will beleeue him. All these wrongs and in­iuries, in body, goods, and good name, Christ suffered, and that patiently, as witnesseth S. Peter, who speaking of Christs patience in suffering, saith, 1 Pet. 2. 23. When hee was re­uiled, he reuiled not againe; when he suffered, hee threatned [Page 113] not, but committed himselfe to him that iudgeth righteously.

Here, a question ariseth concerning patience in suffe­ring Question. wrongs: whether a Christian be so bound to suffer all manner of wrongs and iniuries from men, as that he is to sit downe with all wrongs, and to put vp all iniuries whatsoeuer: or whether a Christian may not in some ca­ses, seeke by lawfull meanes, to right himselfe of his wrongs?

For answere hereunto; we are to consider, that wrongs Answ. and iniuries haue their degrees: some, are lesse offensiue and hurtfull, and some, more offensiue, more hurtfull, and grieuous then others.

And of wrongs, there are three degrees. Three degrees of wrongs.

First, some, are small offences, little wrongs, and in­iuries: as disgracefull, and disdainfull speeches, which 1 Small offences. indeed, may offend, and displease the partie against whom they are spoken, but yet they are not so great, as to bring any hurt or hindrance to a man, either in his bodie, goods, or good name. As when the Iewes spake disdainfully of Christ, Mat. 13. 55. is not this the Carpenters sonne? Who is this that is come amongst vs? What is he that takes so much vpon him? We know whence he is, his father is but a Carpenter.

Secondly, there are greater wrongs and iniuries, 2 Greater wrongs. which may not onely displease and grieue the partie, against whom the wrongs are done, but also bring some hurt, either to his bodie, goods or good name. But yet the wrongs are not very great, not so great, but that they may be endured.

Thirdly, there are wrongs and iniuries which are very manifest, and great wrongs, such as touch a man verie 3 Very great and intollerable wrongs. neerely, either in his person; when, it may be, his l [...]fe is in danger, through the malice of the aduersarie: or when a man suffers, or is in danger to suffer great hurt, losse, and damage in his goods, and substance; yea, it may be, in his whole estate: or when a mans good name is so cal­led in question, as that an infamie, & perpetuall reproch [Page 114] may sticke vnto him, if he labour not to cleare his credit and estimation. These are the degrees of wrongs and iniuries. Now in all these, the patience of a Christian is to shew it selfe, both in forbearing, and forgiuing: which S. Paul teacheth vs; Col s. 3. 13. forbearing one another, and forgi­uing one another, if any man haue a quarrell against any. From whence I gather, that when any are at st [...]ife and variance, and haue any quarrell one against another, the partie that hath the wrong done vnto him, is to shew his patience two manner of wayes:

• First, in forbearing:
  Patience two-fold.
• Secondly, in forgiuing.

First, in forbearing: And the forbearance of a Chri­stian 1 In forbearing. stands in diuerse things: In forbearing,

First, all rash and hastie anger, all hatred to the partie; 1 Rash anger, ha­tred, malice, &c. in no case, to hate the person of his enemie: likewise, forbearing all malice, grudging, and all desire of re­uerge.

Secondly, all reuiling and reproachfull speeches; to 2 Reprochfull speeches. the forbearance of both which, S. Paul exhorteth, say­ing, Ephe. 4. 31. let all bitternesse, and wrath, and anger, and clamour, and euill speaking be put away from you, with all malice. And S. Peter exhorteth vs, 1. Pet. 3. 9. not to render euill for euill, or railing for railing. And for this patient forbearing, we haue the example of Christ, who, as S. Peter saith, 1. Pet. 2. 23. When he was re­uiled, reuiled not againe.

Thirdly, all priuate reuenge: a Christian may not re­quire 3 Priuate re­uenge. euill for euil: to this present forbearing of reuenge, S. Paul exhorteth, 1. Thes. 5. 15. see that none render euill for euill vnto any man. And thus commands our Sauiour, Mat. [...]. 39. resist not euill: but whosoeuer shall smite thee on thy right cheeke, turne to him the other also. By which not resisting of euill, and tur­ning the other cheeke to him that smiteth vs, is meant, that a Christian is to shew patience in suffering wrong, to take wrong vpon wrong, rather then once to reuenge his owne wrong: not to giue one euill word for another, nor one blow for another, and as S. Paul saith, Rom. 12. 19. 21. not to reuenge [Page 115] our selues. But rather to giue place vnto wrath: and not to be ouercome of euill, but to ouercome euill with good.

These three sorts of forbearance, are to be shewed in all manner of wrongs whatsoeuer.

Fourthly, besides all this, a Christian is in lesser 4. Suing at law about lesser wrongs. wrongs, and iniuries, to forbeare suing at law: not seek­ing to right himselfe by law, except it be in the greatest wrongs, and in the highest degree of iniuries. It was the Corinthians fault, vpon light occasions, and for small wrongs, and iniuries, to goe to law one with another: whom the Apostle reproues, saying, 1 Cor. 6. 7. There is vtterly a fault among you, because ye goe to law one with another: why doe ye not rather take wrong? Why doe ye not rather suffer your selues to be defrauded? And if the wrongs & iniuries, which are offered to any one, be of a high nature, in the highest degree of wrongs, so that the wrongs and iniu­ries doe very greatly concerne a man, and neerely touch him in his bodie, goods, or good name; if they be such great wrongs, and iniuries, as doe endanger his life, his estate, or his estimation and credite, and that of necessity, Rules to be ob­serued in su­ing at law. he be constrained to defend himselfe against his aduer­sarie by course of law; herein a Christian is to shew his patience, in forbearing.

First, going to law in the first place: for it behooues a 1 Not to goe to law in the first place. Christian, first to labour for peace, and to seeke by all meanes, if it be possible, to haue satisfaction for wrong done, without law: and to vse the benefite of law onely for necessitie, as the last remedie: euen as a wounded man is constrained at the last, when there is no remedie, to suffer a member of his bodie to be cut off.

This going to law in the first place, was a fault in the Corinthians, who were reprooued for it by S. Paul, 1. Cor. 6. 7. there is vtterly a fault among you, because ye goe to law one with another: where, they are reproued not onely for going to law vpon light occasions, and for small wrongs, but likewise for going to law, Reprehendit h [...]c ipsum, quod tam temerè l [...]tigent. Pis [...]at. in 1. Cor. 6. rashly, and in the first place.

Secondly, all hatred of a mans aduersarie, with whom [Page 116] he is at controuersie: for a Christian ought to loue his Not to hate the person of our enemie. enemie, though it be in the heate of suites. Mat. 5. 44. Loue your e­nemies saith our Sauiour, and pray for them which despight­fully vse you, and persecute you.

Thirdly, all rigour and extremitie of Law: a warning 3 Not to vse the rigour and ex­tremity of law. whereof we haue in that vnmercifull man, who, hauing found fauour, and obtained mercie at his Lords hands, for the pardoning and forgiuing of a great debt, the sum of Mat. 18. 24. &c. ten thousand talents, which he was neuer able to pay; afterwards meeting with one of his fellow-seruants, which ought him but an hundred pence, dealt cruelly, and vnmercifully with him, laid hands on him, and tooke him by the throat, saying, pay me that thou owest. And when his fellow-seruant fell downe at his feete, and besought him, say­ing, haue patience with me, and I will pay thee all. He would not; but went and cast him into prison, till he should pay the debt. This was an vnmercifull and cruell man, he vsed all rigour, and extremitie of law against his fellow, hee would either haue his debt paid, or his bodie to prison, though the debt was but small; and if he could not haue his money, he would haue his bones. But for this his hard and cruell dealing, he is greatly dis-liked of his fel­low seruants, and iudged by his Lord to be a wicked ser­uant: and worthie to be deliuered to the tormentors, till he should pay all his owne debt. This, of forbearing wrongs.

Secondly, a Christian is to shew his patience in forgi­uing 2 In forgiuing. wrongs, and iniuries: wherein he is to consider,

• First the wrong doer.
• Secondly, the wrong done.

First, for the wrong doer; a Christian ought alwayes 1 The partie that hath done wrong. to be so patient, as to forgiue the partie that hath done him wrong: so our Sauiour teacheth vs, by precept, Luk. 6. 37. forgiue, and you shall be forgiuen. And by example; for, he himselfe prayed for his enemies, Luk. 23. 34. father forgiue them. Yea, we are bound not onely to forgiue our enemies, but freely to forgiue them, euen from the heart. For sayth our Sauiour, Mat. 1 [...]. 35. so likewise shall my heauenly father doo also [Page 117] vnto you, if ye from your hearts for giue not euery one his bro­ther their trespasses.

Secondly, for the wrong done, we are to obserue these 2 Concerning the wrong done. rules:

First, if the wrong be of the least sort of wrongs, and iniuries, then it is a mans wisedome, and discretion to passe by it; as Solamon counselleth, Pro. 19. 11. the discretion of a 1 To passe by small offences. man deferreth his anger; and it is his glorie to passe ouer a transgression.

Secondly, if the wrong and iniurie be somewhat greater, 2 In greater wrongs, to clear our own innocencie: and then to put vp the wrong. drawing with it some little offence to a mans bodie, goods, or good name, but be not of the highest degree of wrongs; a man in such a case, ought first to labour to cleere his owne innocencie and when he hath as much as he can cleared himselfe, then, he is to sit downe with the wrong, and patiently to put it vp: an example here­of we haue in our Sauiour Christ: the Iewes said vnto Christ, Ioh. 8. 48. 49. Say we not well, that thou art a Samaritane, and hast a Deuill? Iesus answered I haue not a Deuill: but I honour my father, and ye doe dishonour me. Here, the Iewes speake disgracefully, and disdainfully of Christ, thou art a Samaritane: and they raile on him, thou hast a Deuill: now Christ our Sauiour being thus wronged by the wic­ked tongues of the people, how doth he behaue himselfe towards them? Doth he raile on them, as they did on him? No. Doth he seeke any meanes to be auenged on them for the [...]ong done? No. But what did he? The first word of disgrace, thou art a Samaritane, as being of the least sort of wrongs, he passed ouer, said nothing of it; but to the other, thou hast a Deuill, he answered for himselfe, I haue not a Deuill: that which you speake a­gainst me, is vntrue: I haue not a Deuill: for I honour my father, and you doe dishonour me. He cleareth himselfe of the false accusation; and putteth vp the wrong, committing himselfe to God, that iudgeth righteously. This is the behauiour of a Christian concerning lesser wrongs, and iniuries.

Thirdly, for wrongs and iniuries of the greatest sort, 3 Concerning the greatest wrongs, and iniuries, a man may lawfully vse the benefit of law, so that it be done ma lawfull man­ner. and highest nature, such wrongs as doe neerly concerne a mans person, touch his life, concerne his estate, and greatly tend to the vtter defaming of him; a Christian is not bound [...]ightly to passe ouer such wrongs, but may lawfully defend, and seeke to right himselfe, by lawfull meanes, as before a Magistrate; so that he proceede in a lawful manner, in his course of law, obseruing those rules formerly prescribed. That the Magistrate is the ordi­nance of God, and therefore may lawfully be sought vnto, S. Paul proues both by word, and practise: for he sayth of the Magistrate, that Rom. 13. 2. 4. he is the Minister of God to thee for good: and he is the Minister of God, a reuenger, to exe­cute wrath vpon him that doth euill. And Paul himselfe, when the Iewes laid manie, and grieuous complaints a­gainst him, which they could not proue, Act. 25. 10. 11 appealed to the iudgement seat of Rome, there to be iudged before Cae­sar. Thus I haue shewed, that we are patiently to suffer wrongs and iniuries: and how our patience is to shew it selfe, when wrongs and iniuries are offered vs, and that in all the degrees of wrongs.

Which serues to reproue diuerse sorts of people:

First, those who will forbeare verie little, or no wrong Vse. at all, neither in word nor deed: that wil put vp no wrong 1 Against priuate reuenge. nor suffer any iniurie; but are readie to reuenge euery wrong, to render euill for euill, like for like, one euill word for another, and one euill deede for another. Con­trarie to the rule of the Apostle, 1. Thes. 5 15. see that none render euill for euill to any man. This reuenging of a mans owne cause, rendering euill for euill, is brutish and beast-like, for so doe beasts gore one another: and so doe dogges grinne one at another, barke at, and bite one another. Reasons to dis­swade from re­uenge.

But thou that wilst needs be auenged on thy aduer­sarie, consider with thy selfe O man, what thou doest; For first, by reuenging thine owne quarrell, thou doest 1 Reuenge more enrageth the aduersarie. more enrage thine enemie, more stirre him vp to anger, and wrath, and bitternesse against thee.

Secondly, in reuenging thine owne cause, thou vsur­pest He that reuen­geth his owne cause, vsurpeth Gods office. Gods authoritie, thou takest vpon thy selfe Gods office; for it is Gods office to right all wrongs, he is the righteous Iudge: as sayth the Apostle, Rom. 12. 19. Dearly beloued, auenge not your selues, but rather giue place vnto wrath: for, it is written, vengeance is mine, I will repay, saith the Lord.

Thirdly, A man that auengeth himselfe on his ene­mie, is like vnto the dogge that runs after the stone that 3 Be auenged ra­ther on thine owne sinnes. is cast at him, barkes, and bites at the stone, and regar­deth not the hand that cast the stone: the cause of strife and dissension is from the Diuell: the Diuell casts some stone of dissention, to cause a man to be offended: and for a mans owne sinnes, God of times raiseth vp some aduersarie against a man, to vexe, and trouble him, that he may humble him; Doe not thou then with the dog, malitiously set thy selfe against thine enemie, seeking to be auenged on him, but let thine eies looke to the hand that cast the stone: humble thy selfe before God for thine owne sinnes, which haue deserued that the stone should be cast at thee: and in any case, auenge not thy selfe, but commit thy selfe, and thy cause to God that iudgeth righteously.

Secondly, this doctrine of patience in suffering 2 A gainst those that goe to law for small offen­ces, and the least iniuries. wrongs, in all the sorts and degrees thereof, reprooues those, who, though they can, it may be, moderate their passions in some measure from rash anger, and bridle their tongues from reproachfull speeches; yea, and hold their hands from fighting; yet, for small offences, and the least iniuries, will take a course by law, and sue their neighbour, if they haue neuer so little aduantage by law; if the wrong done either by word, or deed, will beare an action, then forth with to the law. But it hath beene de­clared, that a man ought to vse the law but for necessity; not for euery offence, nor for euery wrong, but for great wrongs, and offences of the highest nature. Men should goe to law, as they goe to Phisicke; if a man should for euery distemper in his body, for euery paine and griefe, [Page 120] goe to Phisick, he would in the end bring his body to a low state, and cause it to decay: so, if a man for euery of­fence, and trespasse, for euery wrong and iniurie, will be running to law, and accustome himselfe to that trouble­some, and vnpeaceable course of life; he may in the end bring himselfe to a low state, and cause his substance to decay: wherefore S. Paul saith, Gal. 5. 15. If ye bite and deuoure one another, take heed ye be not consumed one of another. And howsoeuer a contentious, and an vnpeaceable minded man may be perhaps well for his outward state; yet con­cerning his soule, he can be in no good state: for a man that is giuen to continuall contentions, and tearmely­suits of law, hath little quietnesse of minde; and is in great danger to loose charity, meekenesse, patienc, yea peace of conscience. The want of this patience in suf­fering wrong, is a great cause of so many needlesse, and some endlesse suits in law: and those manie times for small wrongs, and iniuries; which, & greater then those, many a patient minded man, would haue bene content to haue put vp. Hence it is, that Courts are so full of matters of controuersie. 1 Cor. 6. 5. I speake to your shame. saith the Apostle, is it so that there is not a wise man amongst you? no not one shall be able to iudge betweene his brethren? what? none that is able, or wise enough to iudge of your con­trouersies, but you must needes goe to law one with an­other? I dare say it, that if men had this rare gift of pati­ence, to suffer wrong, at least in some measure, there would not be such suites at law; but matters of contro­uersie might be ended, by some discreet men without law; except they were wrongs of a high nature; as endan­gering a mans life; or bringing infamie, and reproach to his good name: or except they were trialls of titles of possessions, and inheritance: other lesser matters might be ended at home.

Thirdly, here, they also are reproued, who are hard-hearted 3 Against those that will not forgiue their e­nemies. against those that haue offended them, and will not be moued to forgiue them; and if they doe forgiue [Page 121] them; it is with some, but from the lips, & not from the heart. But we ought to forgiue our enemies, Reasons to mooue vs, and that freely.

First, we ought to forgiue our enemies, and that, 1 To forgiue: because

First, because Christ bids vs forgiue. Luk. 17. 3. 4. If thy brother trespasse against thee, rebuke him, and if he repent, forgiue him. And if he trespasse against thee seauen times in a day, 1 God comman­deth vs. and seuen times in a day turne againe to thee, saying, I repent, thou shalt forgiue him.

Secondly, because Christ forgaue his enemies, as hath 2 Christ forgaue his enemies. beene formerly shewed, and therefore we ought to for­giue our enemies.

Thirdly, except we forgiue, we can haue no forgiue­nesse our selues. If we forgiue not men, God will not 3 Except we for­giue, we can­not be forgi­uen. forgiue vs: Mat. 6. 14. 15 If ye forgiue men their trespasses, your heauenly father will also forgiue you; saith our Sauiour Christ; but, If ye forgiue not men their trespasses, neither will your Father forgiue your trespasses.

So Christ our Sauiour teacheth vs to pray, ^y forgiue vs, Vers. 12. as we forgiue: teaching vs therby a necessitie of forgiuing one another, as we would haue God to forgiue vs. For, no man can pray with his heart, Father forgiue, with any assurance, that God will forgiue him, except he haue a heart to forgiue his brother.

Secondly, we are not onely to forgiue, but to forgiue 2 To forgiue freely. freely, and from the heart: some, it may be, may be per­swaded, to be friends in outward shew, be pleased for the present, to ioyne hands, & perhaps, when they meete together, to moue the cap, and say, Good morrow, and good euen; and yet secretly carrie a grudge, and owe their neighbour an ill turne; and if opportunitie serue, will pay it him. This forgiuenesse is counterfeit, and dissem­bling, not from the heart: but our Sauiour teacheth vs to forgiue one another Mat. 18. 35. from our hearts. The heartie forgiuenesse is the true forgiuenesse. I conclude this point, with the exhortation of the Apostle S. Paul, Ephe. 4. 32. Be ye kind one to another, tender hearted, forgiuing one another, [Page 122] euen as God for Christ's sake hath forgiuen you. Now, God for Christs sake doth forgiue vs freely; so ought we, and so let vs, freely, and from our hearts, forgiue one ano­ther.

CHAP. XX. Of Reformation of life.

THe second outward signe of true, iustifying faith, is, Reformation of life. That the reforma­tion 2 Reformation of life. of a mans former euill course of life, is an apparent signe, and euident testimonie of true faith in Christ, is verified by that saying of S. Paul, 2. Cor. 5. 17. if any man be in Christ, he is a new creature. Now, to be in Christ; is, to haue true faith in Christ, whereby a Chri­stian is ingrafted into Christ, is made a member of Christ, and liues in Christ, as the branch in the vine: for by faith Christ liueth in vs, and we in him. As S^t Paul sayth of himselfe. Gal. 2. 20. I am crucified with Christ. Neuerthelesse I liue, yet not I, but Christ liueth in me, and the life which I now liue in the flesh, I liue by the faith of the Sonne of God. By faith we abide in Christ, yea, dwell in Christ, and he in vs. And the outward signe of this our being in Christ by faith, is, to be a new creature. Ioh. 15. 1. 2. I am the true vine, sayth Christ, and my Father is the husbandman▪ Euery branch in me that beareth not fruit, he taketh away. Ostendens sine operibus nemi­nem in Christo esse posse. Chrys. in Ioh Hom. 75. Shewing thereby, that without workes no man can be in Christ. Christ is the true vine, and euery faithfull soule is a branch of that vine: and is knowne to be in Christ, to haue faith in Christ, by the fruits of a godly life. If any man be in Christ, hauing true, iustifying faith, he is also sanctified by the spirit of God, he is renued inwardly in his minde, and reformed outwardly in his life, and conuersation. He is a chang'd man, he is not the same man that he was [Page 123] before; for his heart is now purified by faith, and his conscience is purged from dead workes to serue the li­uing God: if any man be in Christ, and haue Christ dwelling in his heart by faith, he hath a new heart, a new mind, a new will, new affections, new desires, new pur­poses, and new resolutions; he hath new eyes, new eares, a new tongue, new hands, and new feete: all is new: not in regard of the Nulla substan­tia n [...]ua c [...]ndi­tur, qualitas duntaxat immu­tatur. Bez. substance, either of soule, or bodie; but of the qualitie, and condition thereof; for the faculties and powers of the soule, as also the parts and members of the bodie, remaine the same: but in the new creation, the euill qualities and dispositions, the euill conditions of the inner, and outward man, are changed. The vn­derstanding, that before was darke through ignorance, is now inlightned with sauing knowledge: the will which before was froward, peruerse, and stubborne, is now framed to the will of God: and the affections which were rebellious, disordered, and disobedient, in the new creation, are brought into order, and framed to holy o­bedience. The eye, that hath offended by wandring, lusting, and coueting; is now made a modest, chast, so­ber, and contented eye. The tongue, that hath either offended God, by blasphemie, swearing, cursing, or any way taking the name of God in vaine; or grieued a mans neighbour, by railing words, reuiling and reproachfull speeches, by lying, slandering, backbiting, false accusing, detracting from the credit and estimation of others; is now, in the new creation, made to be a tongue honour­ring God, praysing and blessing God: a tongue abhor­ring lies, and speaking the truth vnto his neighbour; a tongue speaking well to others, and of others; and of a fierie, inflamed, contentious tongue; it is now, a coole, quiet, and peaceable tongue. The hands also that haue offended, by fighting, hurting, wounding, killing; by violence, crueltie, oppression, extortion, robbing, and by being vnmercifully shut against the poore; in the new creation, and change of life, are made peaceable, [Page 124] forbearing, innocent, and harmlesse; yea, mercifull, li­berall, and open to the poore and needy. And the feet which were swift to shed bloud, and walked in the waies of wickednesse, are now refrained from euery euill way.

The consideration of this, that reformation of life, is a signe of true faith; hath a two-fold vse. It serues,

First, for instruction: to teach vs, as many as haue Vse 1 true iustifying faith indeede and in truth; to giue resti­mony To giue testi­mony of our faith by a god­ly life. The necessity thereof. of our faith by a godly life, and holy conuersati­on. This is necessary for euery one that hath the true faith, and makes a profession of the Gospell of Christ; for a man by his godly life, and holy conuersation, doth three things, which are excellent in a Christian. For heereby,

First, he glorifies God. Matth. 5. 16. Let your light so shine before 1 Glorifying God. men, saith our Sauiour, that they may see your good workes, and glorifie your father which is in heaueuen. And againe, he saith, Ioh. 15. 8. Heerein is my father glorified that yee beare much fruit. By which, our Sauiour giueth vs to vnderstand, that when Christians so liue, that they are seene and knowne to bring forth the fruit of good workes; when then so liue, as that they are good examples to others; when that they so lead their liues, as that by their godly conuersation, honest behauiour, and vnblameable life, they shine before men: heereby they glorifie God, they honour God, and cause men to blesse God, for the good things which they see in them.

Secondly, he adornes the Gospell of Christ, and is an 2 Adorning the Gospell of Christ. ornament to his profession: for this cause, the Apostle beseecheth the Ephesians to Ephes. 4. 1. walke worthy of the vocation wherewith they were called. And exhorting the Philip­pians to a godly conuersation, he saith, Phil. 1. 27. Let your conuer­sation be, as it becommeth the Gospell of Christ. 3 Stopping the mouthes of those, which speake euill of the way of the Lord.

Thirdly, he stops the mouthes of those, which are ready to open their mouthes, and speake euill of them that feare God; when they shall see and perceiue plaine­ly, that they which professe the Gospell of Christ, in sin­cerity, [Page 125] doe labour to walke conscionably before God, and towards men: when they shall see, that they liue Phil. 2. 15. blamelesse and harmelesse, the sonne [...] of God, without re­buke. In a word, when a Christian, through sanctifica­tion of the Spirit, is carefull to liue in obedience to the Commandements of God, labouring and endeauou­ring, with Zacharie and Elizabeth, to Luk. 1. 6. walke in all the Commandements of the Lord, blamelesse: this godly con­uersation, and vnbl [...]meable life, is able to stop the mouthes of prophane and wicked people: as S. Peter also saith, 1 Pet. 2. 12. Hauing your conuersation honest among the Gen­tiles, that whereas they speake against you as euill doers, they may by your good workes, which they shall behold, glorifie God in the day of visitation. And againe, exhorting them to walke conscionably, he saith, 1 Pet. 3. 16. Hauing a good conscience, that whereas they speake euill of you, as of euill doers, they may be ashamed, that falsly accuse your good conuersation in Christ.

Secondly, this serues to reprooue those, who vainely Ʋse 2 perswade themselues that they are in Christ, are mem­bers Against those that say they haue faith, and are not refor­med in life. of Christ, haue faith in Christ; and yet are not re­formed in their liues. But the truth is; if any man be in Christ, he is a new creature; he is a new man; hee hath put off the olde man, which is corrupt, and hath put on the new man, which after God is created in righteous­nesse and true holinesse. In the new creation, there is alteration and change, in the minde, in the will and affe­ctions; in the eyes, eares, tongue, hands, &c: then looke vpon thy selfe, ô man; search thy selfe within, and view thy selfe without; is thy minde the same that it hath beene formerly? doth it still mind earthly things? is thy heart as much set vpon the world, as euer it was? are thy affections as disordered, and thy passions as vnruly, as in former-time? and doe thy olde corruptions remaine in their full strength? is there no change, nor alteration in the inner man? and the eye the same that it hath been? as Iustfull, as wanton and wandring, as coueting as be­fore? [Page 126] is the tongue the same that it hath beene, for swea­ring, and lying, and slandering, for railing, and reuiling, and filthy speaking? are thy hands the same, for hurting thy neighbour, or any thing that is his? are they as hea­uy vpon thy poore neighbour, as they haue beene, through violence, oppression, vnmercifulnesse, or by any manner of vn [...]ust and vnconscionable dealing? and perceiuest thou no change? is there no reformation, nor amendment of life? is thy heart as corrupt as before? thy eye as wicked as before? thy tongue as diuellish as before? and thy hands as cruell and catching as before? iudge heereby, in what a dangerous state thou remainest, as long as thou thus remainest, not changed, not re­newed, nor reformed. For whosoeuer findes in himselfe no alteration from euill, nor reformation of his former euill course, nor any good change of life; hee is no new creature: and if he be not a new creature, then he is not in Christ; if hee be not in Christ, then hath hee no true faith in Christ, & whosoeuer hath not true faith in Christ, cannot be saued. So that without reformation, there is no saluation. By this, then, the prophane, wicked, & vn­godly man may see his danger: the common ordinary swearer, the prophaner of the Saboth, the contemner of Gods Word, the disobedient, the cruell, malicious, and vnmercifull man, the proud, the formcator and adulte­rer, the drunkard, the couetous, the oppressour, the v­surer and extortioner, the false accuser, the slanderer, &c? these, and such like, may all see their fearefull and dan­gerous state, none of which, as long as they are such, can say truely, that they are in Christ, neither haue they true faith in Christ, because they are not new creatures: for had they true faith in Christ, they would shew some good signe of their faith: and this is a plaine and euident signe of faith, to bee a new creature, to forsake our old conuersation, and hence-forward to liue in newnesse of life. The consideration whereof, ought to bee of force, to rowze vp the dull spirits of all such as are yet a sleepe [Page 127] in sinne: to awaken them, and cause them earnestly to goe about this great and necessary worke of Reformati­on of life: knowing this, that our new-reformed life, giues euident testimony of our faith in Christ.

CHAP. XXI. Of workes of Mercy.

WOrkes of mercy, are the third outward 3 Workes of Mercy. signe and marke of true iustifying faith. By workes of mercy, and deedes of chari­ty, I vnderstand such workes as come 1 Tim. 1. 5. out of a pure heart, and of a good conscience, and of faith vnfained: as saith S. Paul. For the faith whereof I en­treat, is that, which as S. Paul saith, Gal. 5 6. worketh by loue. And not that vaine and vnprofitable faith, which S. Iames calls a Iam. 2. 17. dead faith. And that works of mercy, and deedes of charity, proceeding from a heart purified by faith, and from such a one, as is iustified by faith in Christ, are good outward signes, and euident testimo­nies of true iustifying faith; the Scripture witnesseth. S. Paul to Titus, saith, Tit. 3. 17. These things I will, that thou affirme constantly, that they which haue beleeued in God, might bee carefull to maintaine good workes. S. Iames demands of vaine men, which boast of faith without workes, J [...]m. 2. 14, 15, 16, 17. What doth it profit my brethren, though a man say he hath faith, and haue not workes? can faith faith saue him? if a brother or sister be naked, and destitute of daily food, and one of you say unto them, depart in peace, be thou warmed, and filled, not­withstanding yee giue them not those things, which are need­full to the body, what doth it profit? euen so faith, if it hath not workes, is dead being alone. If a man see a poore Chri­stian, naked, and cold, and hungry, and say vnto him, [Page 128] alas poore soule, get thee to the fire and warme thee; but doth not bring him to the fire; if hee say, get thee clothing to couer thee, but giues him no garment; if he say, get thee meat, and fill thy belly, but giues him no meat; these faire words profit the poore creature nothing at all: these pitifull words doe neither warme him, nor feede him, nor cloath him. Now, if such a man say hee hath faith, he is much deceiued: his faith is a vaine and vnprofitable faith: for hee sheweth no good signe of his faith by his workes. Mary, that deuout woman, after that she had heard Christ preach, and vpon hearing, be­leeued the Gospell, and had true faith in the Sonne of God; brought the Matt. 26. 7. box of very precious oyntment, and powred it on the head of Iesus, as hee sate at meat. And Christ testifieth of her, saying, Vers. 10. shee hath wrought a good worke vpon mee. Zacheus, after that the Lord had graci­ously looked vpon him, after that he was conuerted, and beleeued; begiones to doe good workes, to deale his goods to the poore. Luk. 19. 8. Behold, Lord, the halfe of my goods I giue to the poore: before this, we heare nothing of Za­cheus giuing to the poore; (or if hee gaue any thing, it was little auaileable to him, he remaining in impeniten­cy and vnbeleefe) but being conuerted, and beleeuing Christ, now wee heare of his good workes, now hee be­stoweth almes, now he giues to the poore, yea, now hee deales his goods liberally to the poore. Halfe his goods he giues to the poore: good workes are sayd to be Externa testi­monia inter [...]ae p [...]tatis. out­ward testimonies of inward piety. And good workes, though they be not the meritorious N [...]n [...]a [...]sa regnandi, sed via ad regnum. B [...]rn. cause of obtaining the Kingdome of Heauen, yet they are the way to the Kingdome. For as the Apostle saith, Ephes. 2. 10. Wee are his work­manship created in Christ Iesus vnto good workes, which God hath before ordained, that wee should walke in them. Good workes are not the procuring, nor the deseruing cause of saluation; but they are the effects and fruits of true faith. Matt. 12. 33. The tree is knowne by his fruit, saith our Sauiour; a good tree is knowne to bee a good tree, by the good fruit it [Page 129] beareth: the good fruit which it beareth, giues euident testimony to all men, that it is a good tree: now good workes are good fruits, whereby a good christian giues euident testimony, and a demonstratiue signe of his true sauing faith.

But here, I would haue it vnderstood, that I limit not workes of mercy, & deedes of charity, only to giuing of The extent of Charity to all duties of mer­cy; both corpo­rall and spiritu­all. almes, to feeding the hungry, and cloathing the naked, &c But I extend workes of mercy in the largest sence, to all the duties of loue, & charity to our neighbour: to the charitable helping and succouring of any one, and euery one, that is in any present misery & distresse; in any neede of helpe, whether corporall or spirituall.

In regard of corporall, and bodily helpe; to performe those duties required by our Sauiour Mat. 25. 35. &c Christ himselfe: as giuing meate to the hungry, drinke to the thirsty, taking in the stranger, lodging the harbourlesse, cloathing the naked, visiting the sicke, going to them that are in pri­son; also burying the dead, lending freely, &c. and in regard of the soules of men; to shew our charity, by in­structing them that are ignorant, admonishing them that walke in an vngodly way, in meekenesse, to winne them: to forgiue offences: to comfort them that mourne: and to pray one for another, &c.

Furthermore, it is to be obserued, that these workes of mercy, and deedes of charity, are to be shewed, not onely to our neere neighbours, but to them also that are a far off, if need require: and not only to our friends, & such as wish vs well, and loue vs; but euen to our ene­mies. So our Sauiour commands vs; Luk. 6. 35. 36. loue your ene­mies, and, be mercifull, as your father also is mercifull. Now, our heauenly Father is mercifull not only to the Math. 5. 45. good, but to the euill, not only to the iust, but to the vniust. and S. Paul chargeth vs thus, Rom. 12. 20. If thine enemie hunger, feed him: if he thirst, giue him drinke. this is the extent of our charity.

But it may be demanded: If euery Christian be ne­cessarilie [Page 130] bound, to giue testimony of his faith, by works Whe [...]her the poorer sort of people be bound to doe workes o [...] mer­cy. of mercy, and deedes of charity, what then shall become of poore Christians? for their are many poore christians which are sca [...]ce able to maintaine themselues, yea, ma­nie that haue neede sometimes to aske almes, and to be relieued by others. How then shall such poore ones giue testimonie of their faith by workes of mercie?

I [...] must be remembred, that workes of mercy are of Answ. two sorts: corporall and spirituall: mercie stands not al­together in giuing an almes, and relieuing the bodily wants; but mercy and compassion may be shewed to the soules of men; in exhorting, admonishing, comforting of others, and in praying one for another, &c. againe, mercies corporall haue their degrees. A rich man may giue a greater almes, a poore man a lesser, yet both acceptable to God, if both proceed from a heart purified by faith, and be giuen with a cheerefull and willing mind. Its necessari [...] then, that euery christian, poore & rich, one and o [...]her, in some sort, and in some degree, shew some mercie, and charity, whereby he may testifie the truth of his faith. He that hath much may giue more liberally; as the rich men which Mar [...]. 12. 41. Cast mony into the trea­surie of their superfluity, and abundance: he that hath not much to giue, may giue a pennie; and he that is not able to giue a penny, may with the poore widdow, giue verse. 42. two mites, which make a farthing. And if a man be destitute of siluer and gold, then he must giue such as he hath, a peece of bread; if he haue not bread, then a cup of drinke; yea a Math. 10. 42. cup of cold water giuen to a poore mem­ber of Christ, shall not be vnrewarded, as Christ himselfe hath promised. And the Scripture saith, 2. Cor. 8. 12. If there be first a willing mind, it is accepted according to that a man hath, & not according to that he hath not. And yet more, if any christian be so poore, and destitute, for outward things, that he is not able to shew any corporall mercy to o­ther [...], yet euery christian, though neuer so poore, may, & must shew spirituall mercy, as farre forth as he is able, in­structing, [Page 131] admonishing, and comforting others; and he must not cease to pray for others, who haue extended their charity to him, as S. Paul did for Onesciphorus, 2 Tim. 1. 16. 17. 18 the Lord giue mercy vnto the house of Onesiphorus, for he oft re­freshed me, and was not ashamed of my chaine. But when he was in Rome, he sought me ought very diligently, and found me. the Lord grant vnto him, that he may find mercy of the Lord in that day.

The consideration of this, that workes of mercy (in Vse 1 the sence deliuered) are outward signes, and euident To giue testi­monie of our faith, by our works of mer­cie and deedes of charitie. testimonies, of true, iustifiing, and sauing faith serues,

First, to teach vs, if we haue true faith in deede; to giue testimonie of our faith, by our workes of mercie, and deeds of charitie; by feeding the hungrie, cloathing the naked, lodging strangers, visiting the sicke, helping the helpelesse, comforting the comfortlesse, and such like. And this is necessarie: for as good works are fruits of faith, (as hath beene formerlie prooued) so are they also euident signes, and good testimonies of our pure and sound religion. So saith S. Iames, Iam. 1. 27. pure religion and vndefiled before God, and the Father, is this, to visit the fa­therlesse, and the widdowes in their affliction, and to keepe himselfe vnspotted of the world. Whosoeuer is truly religi­ous; his pure, and true religion should appeare in this, that he is religious, not in show of words, but in the sub­stance of workes; not so much in the tongue, as in the hand: not so much in talking, as in doing. Timothie is commanded by S. Paul, to 1 Tim. 6. 17. 18. 19. charge them that are rich in this world, that they doe good, that they be rich in good workes, readie to distribute, willing to communicate, laying vp in store for themselues a good foundation against the time to come, that they may lay hold on eternall life. If through the blessing of God, men be rich in goods, they ought also to be rich in good workes: and seeing that God of his goodnesse, hath giuen them much goods, it ought to be their care, to doe much good. For this is expected, at our hands, both from God and men, that hauing true [Page 132] faith, & being truly religious, we should abound in loue one towards another, and be fruitfull in good workes. Iam. 1. 27. Ʋisiting the fatherlesse, and widdowes in their affliction, as sayth S. Iames. Isa. 1. 17. Relieuing the oppressed, iudging the father­lesse, and pleading for the widdow: Isa. 58. 7. dealing our bread to the hungrie, bringing the poore that are cast out, to our house, when we see the naked, to couer him, and that no man hide himselfe from his owne flesh: as saith the Prophet Esay.

Secondly, the consideration of this, that workes of Ʋse 2 mercie are a signe of true faith, serues to reproue,

First, coldnesse of charitie. There is great need for vs, 1 Against cold­nesse of cha­ritie. to whom the dispensation of the Gospell is committed, to open our mouths, to crie aloud, and to speake against this coldnesse of charitie. For we liue in euill dayes, e­uen in the last dayes, in which, as the Apostle hath fore­told, 2. Tim. 3. 1. 2. perillous times shall come, wherein men shall be louers of their owne selues, couetous, &c.

And to the end, that men may perceiue, whether their hearts be frozen ouer with the cold ice of vncharitable­nesse; or whether the Sunne of righteousnesse hath shi­ned vpon them, and warmed their hearts with loue, and Markes of vn­charitablenesse charitie; I will shew wherein this coldnesse of charitie chiefly consisteth.

It argueth a coldnesse of charitie,

First, to deferre the poore; to put them off, and bid them come againe another time, when a man hath now 1 To deferre the poore. to giue them. This, Solamon reprooues, Pro. 3. 28. Say not vnto thy neighbour, goe, and come againe, and to morrow I will giue, when thou hast it by thee.

Secondly, to giue an almes or beneuolence, with an 2 To giue almes with an vn­willing mind. vnwilling mind, not with a free and chearfull heart. A­gainst this the Apostle speakes; 2. Cor. 9. 7. euery man according as he purposeth in his heart, so let him giue, not grudgingly, or of necessitie; for God loueth a chearefull giuer.

Thirdly, to turne away the face, and to stop the eare, 3 To stop the eare at the cry of the poore. at the cry of the poore; to giue them nothing, but suffer them to depart emptie; not to giue them so much as [Page 133] scraps, or crummes, though they were neuer so greatly distressed. This was the sinne of Diues: for Luk. 16. 20. 21 Lazarus ly­ing at his gates full of sores, desired to be fed with the crummes that fell from the rich mans cable. But the [...]rs no mention that he had either bread or crummes; but the dogs came and licked his sores. Diues had his dogs, and they were fed, but the poore begger can get no reliefe. Ahab the King, in a great drought, commaunded Obadiah his ser­uant, to 1. King. 18. 5. goe into the land, vnto all fountaines of water, and vnto all brookes: to see if he could find grasse, to saue the horses and mules aliue.

Ahab had not so much care of the poore people of the land, to saue them aliue from perishing in the famine, as he had of the beasts, to [...]a [...]e his horses and mules a­liue. Diues is dead, and Ahab i [...] dead: but they haue left manie like-condition'd children behinde them. For, there are many, whose charitie towards the poore, is so frozen and icie cold, that they make more account of their dogs and horses: then of the poore: and are more carefull to looke well to their dogs and horses, to feede and pamper them, then to relieue the poore that crie for hunger.

Fourthly, to chide the poore, to giue them euill 4 To chide the poore. words, and so to send them away emptie, argues a great coldnesse of charitie. Herein men are like to churlish Nabal: Dauid in great necessitie, sent his seruants to aske some reliefe of that rich, wealthie man, they aske in the name of Dauid; but Nabal answered Dauids seruants, and said, Who is Dauid? And who is the sonne of losse? 1 Sam. 25. 10. 11. There be many seruants now adayes, that breake away euery man from his maister. Shall I then take my bread and my wa­ter, and my flesh that I haue killed for my shearers, and giue [...] vnto m [...]n, whom I know no [...] wh [...] they be? Thus, with Nabal to answere the poore, euen such as ar [...] poore in deed, and such as we are bound in charitie to relieue, when they aske, not in the name of Dauid, but in the name of the sonne of Dauid, Christ Iesus, and to send [Page 134] them away emptie; is to giue them a silly almes, and ar­gues great coldnesse of charitie. By these things, euery one may try what his charitie is.

And if any one be yet vncharitable; if his heart will not be softned for all this; I further offer to his conside­ration, this meditation: Diues for his coldnesse of cha­ritie, is alreadie in hell: his soule is tormented in hel-fire. And Diues is in hell in torments, Non ideò dam­natus, quod alie­na tulerit, sed quod egenti pa [...] ­peri sua n [...]n tri­buerit. Aug. not (as is obserued) for taking away from the poore that which was theirs, but for not giuing to the poore of his owne. And at the day of the Resurrection of all flesh, Diues, and all the companie of vnmercifull men, shall both in soule and body together, be cast into euerlasting fire: as is euident by the words of Christ the Iudge, who, hauing set all the wicked, and vnmercifull men at his left hand, will say vnto them, Mat. 25. 41. 42. 43. depart from me, ye cursed, into euerlasting fire, prepared for the Deuill and his Angels. For, I was an hungred, and yee gaue me no meat: I was thirstie, and ye gaue me no drinke: I was a stranger, and ye tooke me not in: naked, and ye cloathed me not: sicke, and in prison, and ye visitted me not. So that not onely the committing of great sinnes, of vnrighte­ousnesse against our brethren, as taking away from them, by violence, or any manner of wrong-dealing, their lands, liuings, houses, fields; or oppressing them with heauie burdens, &c. but the verie omitting of the necessarie duties of charitie, not giuing part of that por­tion, which God hath giuen vs, to the relieuing of the poore; the verie stopping of our eares at the cry of the poore: the closing of out hands against the poore, and the shutting vp of the bowels of compassion from them that are in miserie, and distresse, is able to cast soule and bodie into hell.

Secondly, seeing that workes of mercie and deedes 2 Against the neglect and want of Hos­pitalitie. of charitie, are testimonies of true, iustifying, and sauing faith; this iustly reprooues the want of hospitalitie, and the great decay of auncient house-keeping. In these daies we may see many great, and faire houses, but in few of [Page 135] them any good house-keeping: Great houses haue both strait and wide gates, but seldome open: many chim­nies, but few fires. Now, that Hospitalitie ought to be maintained; the Scripture is verie plaine for it. S. Paul exhorteth all Christians generally, (as their abilitie will reach) to Rom. 12. 13. distribute to the necessitie of Saints, and to be gi­uen to hospitalitie. S^t Peter also exhorteth vs to 1 Pet. 4. 9. vse hospi­talitie one to another without grudging. And in particular, a Byshop is charged by S. Paul, to be 1. Tim. 3. 2. giuen to hospitalitie. If we looke into the liues of the Patriarches, and holy men in former Ages, we shall find them giuen to hospi­talitie. Abraham sitting in his tent dore, seeth three men trauelling on their iourney; seeing them, he Gen. 18. 2. &c. ranne to meete them, and intreated them earnestly to come into his tent, to eat meat with him. So did Lot vse hospita­litie; he gaue intertainment to the Gen. 19. 1. &c. two Angels which came to Sodome at euen, in the likenesse of two men. And Iob was a man giuen to hospitalitie: for he saith, that he did Iob 31. 17. not eat his morsell himselfe alone, but the fatherlesse did eat thereof.

Now, vpon diligent inquirie, what shouldbet he cause The cause of the decay of Hospitalitie in our Land. that hospitality is much decaied in our land: I can finde no other cause but Sinne, and the iudgement of God vpon men, and their houses for Sinne. If this be too ge­nerall 1 In generall. Sinne. an answere; I come to particulars, and affirme, that first, one cause of the decay of auncient hospitalitie, is, contentious suing at law: from whence, it commeth 2 In particular. to passe, that both he that sue [...]h, and he that is sued; he that troubleth, and he that is troubled, is made more 1 Contentious suing a: law. vnable to maintaine hospitalitie. It were good, that such would be warned by that saying of the Apostle, Gal. 5. 15. If yee bite and deuoure one another, take heed ye be not consumed one of another.

Secondly, another cause is excesse in eating, & drink­ing: 2 Excesle in ca­ting and drink­ing. gluttonie and drunkennesse: whereby, many are brought to such a poore state, and beggerly condition, that they are not able to keepe hospitalitie. Of this, Sola­mon [Page 136] saith, Pro. 23. 20. 21. Be not amongst Wine-bibbers, amongst riotous eaters of flesh, for the drunkard and the glutton shall come to pouertie.

The third cause, is Whoredome. Iob saith of Whore­dome, and Adulterie, Ioh. 31. 12. it is a fire that consumeth to destruc­tion, 3 Whoredome. and will root out all a mans encrease. The voluptuous, riotous prodigall, mispends so much in reuelling, ban­quetting, drinking, and whoring; that all that he can rake, and scrape from his poore, ract-tenants, is not suf­ficient to maintaine himselfe; much lesse to keepe hospi­talitie.

The fourth, is Pride in apparell: when men weare ap­parell 4 Pride in appa­rell. past decencie, and goe farre aboue their degree. This Pride is a deuourer. They carry so much wealth vpon their owne backes, that the poore are robd, and pincht both of backe and bellie.

The fift, is violence and oppression: when men enter 5 Oppression. vniustly into the possessions, and inheritance of other men: this puls downe the iudgement of God vpon their owne heads. Isa. 5. 8. 9. Woe vnto them, sayth the Prophet Esay, that ioyne house to house, that lay field to field, till there be no place, that they may be placed alone in the midst of the earth: in mine eares saith the Lord of hosts, of a truth many houses shall be desolate, euen great and faire without inhabitant. All faire, and stately houses are not so happie, as to enioy the end of their building, habitation: much lesse, hospita­litie.

The sixt, is Sacriledge: worldly, and vnconscionable 6 Sacriledge. minded men thinke, if they can with-hold and keepe a­ny thing backe from Church-men, those sheaues, and those tithes will helpe well towards the maintenance of their house-keeping, and make them more able to keepe hospitalitie: but its quite contrarie: for the tithes, and sheaues vniustly with-held, and vnconscionably taken from the Church; are so laid vp in the barnes, and gar­ners of those that spoile the Church, that they secretly, though the iust iudgement of God, eat into, and con­sume [Page 137] the rest of their wealth and substance. Like as Iosh 6 19. And Chap. 7. 21, 24. 25. A­chans wedge of gold which he tooke, being consecrated vnto the Lord, was the cause of the destruction of all that he had. And although many Lay-men, haue great, year­ly-profites comming in, by vniust gathered tithes, yet, (see the iudgement of God vpon them) they are there­by neuer a whit the richer: but rather in poorer state then their auncestours, who kept as great, or greater hospitalitie then they doe, and yet robd no Churches. So that their deuouring of consecrated things, doth no whit helpe their hospitality; and it hinders Church-men from keeping that hospitalitie, which otherwise they might, and ought. Against this Sacriledge, the Lord himselfe complaines by the Prophet Malachie, Mal. 3 8. 9. Will a man robbe God? Yet ye haue robbed me. But yee say, wherein haue we robbed thee? In tithes and offerings. Ye are cursed with a curse. He saith not barely, ye are cursed, but ye are cursed with a curse. He doubleth the curse, to shew the certain­tie, and greatnesse of the curse: Whosoeuer robs God of his tithes, and offerings, drawes a curse vpon himselfe: when he binds vp the sheafe vniustly taken, he binds in the curse, and when he layes it vp in his barne, he layes vp the curse with it: and the cursed sheafe eats in, and spreads it selfe into the rest of the sheaues, and corne, and substance: like the plague of Leprosie, infecting all the rest.

These are the true causes of the decay, and present want of Hospitalitie. Now, if there be no Hospitalitie; then mercie and compassion is not shewed to the poore and needie, to the strangers, to the fatherlesse, and wid­dowes: and if mercy and charitie be not shewed, at least, in some sort, and in some measure, more or lesse, as eue­ry mans abilitie will extend, I demand then, Where is Faith? Is that true Faith that hath no workes? Can that Faith saue? Nay. For Iam. 2. 17. Faith, as S^t Iames sayth, if it hath not workes, is dead being alone. And Ver. 26. as the body without the spirit is dead, so faith without workes is dead also.

CHAP. XXII. Of confession of Christ before men: and of the profession of the Gospell.

THe fourth and last outward signe of true sauing Faith, is the Confession of Christ before men: 4 Confession of Christ before men. with constancy and boldnesse, standing to our faith and profession, for the loue of Christ. S. Paul makes this a signe of his faith; saying to the Co­rinthians, Ex his disci­mus confessionis matrem esse fi­dem. Calu. We hauing the same spirit of faith, according as it is written, I beleeued, and therefore haue I spoken; we also beleeue, and therefore speake. 2. Cor. 4. 13. From hence we learne, that faith is the mother of confession. Faith breedes confession: according to that saying of S. Paul to the Romanes: Rom. 10. 10. With the heart man beleeueth vnto righteousnesse, and with the mouth confession is made vnto saluation.

The first is, not to be ashamed of the profession of the 1 Not to be a­shamed of the profession of the Gospell. For, Gospell: but to make an open confession, and manifest profession thereof. And this is necessary; For,

First, God requireth it; 1. P [...]t. 3. 15. Be ready alwayes, saith S. Pe­ter, to giue an answer to euery man that asketh you a reason of the hope that is in you: wee haue examples heereof. S. 1 God requireth it. Paul was not ashamed of the preaching of the Gospell: for to the Romanes he saith, Rom. 1. 16. I am not ashamed of the Go­spell of Christ. The Romane-beleeuers, in S. Pauls time, were not ashamed of the profession of the Gospell: for of them hee saith, Rom. 1. 8. Your faith is spoken of thorowout the wh [...]le world. And the beleeuers among the Thessaloni­ans, were not ashamed of the profession of their faith; for of them also S. Paul saith, 1. Thes. 1. 8. In euery place your faith to God ward is spred abroad.

Secondly, to confesse Christ before men, hath a pro­mise; 2 A promise to them that con­fesse Christ. and to deny Christ, hath a threatning annexed vnto it. Mat. 10. 32. 33 Whosoeuer, saith our Sauiour, shall confesse mee before men, him will I confesse also before my father which is in heauen. But whosoeuer shall deny me before men, him will I also deny before my father which is in heauen. For thus will Christ the righteous Iudge say vnto his Father, at the day of the Resurrection: These, ô Father, on my right hand, are they which haue confessed mee before men, they were not ashamed of mee▪ I acknowledge them for mine: Mat. 25 34. Come yee blessed of my F [...]ther, inherit the Kingdome prepared for you from the foundation of the world. But as for these on my left hand, ô Father, these are they that denied me before men, they were ashamed of mee, they would not stand vnto their faith and profession; I acknowledge them not; Mat. 25. 12. I know you not. Ver. 41. Depart from me, yee cursed, into euerlasting fire prepared for the Deuill and his Angels. This is the first kinde of confessing Christ before men, in the time of peace.

The second, is, to bee constant in our profession, to 2 To be con­stant in our profession, and to stand vnto the truth. stand vnto the truth which wee professe, not to shrinke backe, not to be wauering minded; but to hold fast the truth, to speake for it, and defend it. S. Paul giues vs this worthy exhortation. 1 Cor. 16. 13. Watch ye, stand fast in the Faith, quit you like men: be strong. Thus are we to make confes­sion of Christ, before men in the time of peace.

The consideration whereof, serues to reproue Vse.

First, those who faint, and are discouraged eyther to 1 Against those that are fearfull to professe the Gospel by rea­son of some disgrace-full speeches vn­iustly cast vpon them that pro­fesse the Gos­pell. enter vpon, or to hold on the profession of godlinesse, by reason of the disgracefull speeches, which some ill minded men doe cast vpon the professours of religion: there are diuers, who, hearing the Gospell preached, conceiue a good liking of it; and hearing moreouer, and vnderstanding, that the professours of religion are care­full to worship God, publikely, and priuately; that they are carefull to sanctifie the Sabboth, to frequent the house of God, to heare Sermon [...], &c. Furthermore, per­ceiuing [Page 140] that the best, and most sincere professours, doe endeuour to liue a godly, a righteous, and a sober life; and as much as in them lies, labour to liue blamelesse; they cannot but acknowledge, that all this is good; and worthy their imitation; and gladly they would imitate them, and be like vnto them, but that they feare they should be mocked, pointed at, and branded with the name of Precisian, Puritane, Sectarist, &c. Such fearfull, and faint-hearted Christians, are herein like to Io [...]. 3. 1. 2. Nicode­mus, who came to Iesus by night. And like to Ioh. 19. 38. Ioseph of A­rimathea, who was a Disciple of Iesus, but secretly, for feare of the Iewes. But consider, I beseech you, all ye that are thus fearefull to make an open profession of Christ; what though the world hate you, and speake euill of you, and persecute you? is it not a religious cause? is it not for the name of Christ? and will you be ashamed of Christ? Nay, you ought not to faint, nor be discoura­ged, in the profession of godlinesse, nor yet to be afraid to confesse Christ before men, though you suffer for the name of Christ; for this is the portion of the righteous in this life, to be afflicted, persecuted, and troubled; and concerning this, I say with S. Peter, 1. Pet. 4. 16. If any man suffer as a Christian, let him not be ashamed, but let him glorifie God on this behalfe. A seruant that attends vpon a great man of place, is not ashamed to weare his cognisance, and to be knowne to belong vnto him, but esteemes it his credite, and accounts it his honour, to be knowne, and noted, that he is seruant to such a worthie Gentleman, or that he belongs to such an honorable person: so euery Chri­stian ought much more to reioyce; and glory in this, that he is the seruant of Iesus Christ. Now, that which makes a Christian knowne to bee the seruant of Iesus Christ, is, not to be ashamed of the Gospell of Christ, it is his constant confession of Christ, and the open, ma­nifest profession of his Faith and Religion before men, ioyning thereunto a godly life, hauing his conuersation as it becommeth the Gospell of Christ.

And a Christian ought to be so farre from being asha­med of the profession of the Gospell, that he ought to glorie therein, and count it his greatest honour, that he is seruant to so great a Lord, as the Lord Iesus. 2 Against those who are still doubtfull, and not setled in iudgement for the truth of Religion.

Secondly, this reproues those, who are doubtfull, in­constant, and wauering in matters of religion, not setled in iudgement for the truth of religion; being neyther good Protestants, nor right Papists: holding something of both, and holding constantly to neither. To such, I may say, as Elijah the Prophet said to the seduced Is­raelites, in the dayes of King Ahab; 1 Kin. 18. 21. How long halt yee betweene two opinions? If the Lord be God, follow him: but if Baal, then follow him: How long halt ye betweene two religions of Protestants and Papist [...]? If the Lord be God, follow him, and worship him in spirit and truth, as hee hath commaunded: but if Baal be God, if to worship Saints, and to bow downe before Images, be the true worship of God; then follow them. For if a man haue faith, its necessarie, that he also confesse the truth of his faith, with his mouth, and professe the same in his life.

Thirdly, seeing that a Christian is to giue testimonie of his faith by outward profession, then what faith hath 3 Against luke-warme profes­sours. the luke-warme Christian, which is neither hote nor cold? Some are so indifferent for matters of religion, that they care not greatly of what religion they be, so they be of any. There are others, who, as they would not be too irreligious, and profane, not exceedingly wic­ked, and vile in their life; so they are afraid of being no­ted to be too precise in their carriage, too zealous, too holy: such are luke-warme Christians, neither hote nor cold: neither so cold, as to be of no religion; nor so hote, as to be sincere in the profession of godlinesse. Such luke-warme professours, are abhominable in the sight of God, and euen loathed of him. As is manifest, in the reprehension of the Angell of the Church of the Laodi­ceans, Reu. 3. 14. 15. 16. I know thy workes, that thou art neither colde nor hote, I would thou wert cold or hote. So then because thou [Page 142] art lukewarme, and neither cold nor hote, I will spew thee out of my mouth: here are two things said of these Laodiceans; one, is concerning the state of that Church, for their profession of religion: they are noted to be lukewarme, neither cold nor hote: the other, is there iudgement, and punishment for their lukewarmenesse in religion: ex­cept they be more zealous and repent, the Lord will spew them out of his mouth: that is, the Lord will loath, and ab­horr them, and will cast them out from him, euen as a mans stomacke loathes lukewarme, water, casting it vp againe.

And this, of the confession of Christ before men, in 2 In time of per­secution. time of peace.

There is also a confession of Christ, to be made of e­uery good christian, in time of persecution. And that Twofold. is also twofold.

The first, is, to stand boldly in the defence of our 1 To stand to our faith when we are called in question for it. faith, and religion, if we be called in question for it. This our Sauiour Christ taught his Disciples: Math. 10. 17. 18. 19. Beware of men: for they will deliuer you vp to the Councills, and they will scourge you in their Synagognes. And ye shall be brought before gouernours and Kings for my sake, for a testimony a­gainst them and the Gentiles. But when they deliuer you vp, take no thought, how or what ye shall speake, for it shall be gi­uen you in that same howre what ye shal speake. A worthy ex­ample hereof, there is in Peter, and Iohn the Apostles of Christ, who preaching Iesus Christ, and working mi­racles through his name, were called before the rulers of the Iewes, and examined about the healing of the cree­ple, Act 4 7. by what power, or by what name haue ye done this? then Peter, with great courage, and boldnesse answered, ver. 8. 9. 10. Ye rulers of the people and elders of Israel, if we this day be exa­mined of the good deede done to the impotent man, by what meanes he is made whole, be it knowne vnto you all, and to all the people of Israel. that by the name of Iesus Christ of naza­reth, whom ye crucifie, whom God raised from the dead, euen by him, doth this man stand heere before you whole. Here [Page 143] was the constant confession of Christ by these Apostles, standing to their faith when they were called in questi­on for it, and that with courage, and great boldnesse yea further, when the rulers called the Apostles, ver. 18. 19. 20. And commanded them not to speake at all, nor teach in the Name of Iesus, Peter & Iohn answered & said vnto them, whether it be right in the sight of God to hearken vnto you more thē vn­to God iudge yee. For we cannot but speake the things which we haue seene & heard. See still their cōstant cōfession of ther faith in Iesus Christ: they beleeued & therfore they spake this is the first kind of confessing Christ in time of per­secution.

The second i [...], to stand boldly in the defence of our 2 To stand in the defence of our faith vnto the death. faith euen vnto death; and not to deny Christ, though we loose our life for Christs sake. Memorable is the ex­ample of the three children of the Captiuity, who, being threatned to be cast into the fiery fornace, because they would not worship the golden Image which Nebuchad­nezzar had set vp, did notwithstanding sticke fast vnto the worship of the true God of Heauen and earth. when the King threatned them with the fiery furnace, they were not afraid of the fier, but with courage, and bold­nesse, thus confidently answered the king, Dan. 3. 16. 17. 18. O Nebu­chad-nezzar, we are not carefull to answer thee in this mat­ter. If it be so, our God whom we serue, is able to deliuer vs from the burning fiery furnace, and he will deliuer vs out of thine hand, ô King. But if not, be it knowne vnto thee o King; that we will not serue thy Gods, nor worship thy golden image which thou hast set vp. This was the con­stancy of the Apostle S. Paul: when the Prophet A­gabus tooke Pauls girdle, and bound his owne hands and feete, & prophecied, that so the Iewes at Ierusalem should binde the man that owed that girdle; and when the be­leeuers, with whom Paul was, heard these things, and wept, and besought him, that he would not goe to Ieru­salem, Paul answered; Acts. 21. 13. What meane ye to weepe and to breake mine heart? For I am ready not to be bound onely, but [Page 144] also to die at Ierusalem for the Name of the Lord Iesus. Such was the constancy of the faithfull, in the times of the most cruell persecutions, both before Christ, and since.

Before Christ; as is manifest in the diuerse sufferings of the Saints of God, mentioned by the Apostle to the Hebrewes: Heb. 11. 35. 36. 37. 38. others were tortured, not accepting deliuerance, that they might obtaine a better resurrection. And other had triall of cruell mockings, and scourgings, yea moreouer, of bonds and imprisonment. They were stoned, they were sawen a sunder, were tempted, were staine with the sword: they wan­dred about in sheepe-skins, & goat-skins, being destitute, affli­cted, tormented, of whom the world was not worthy: they wandred in deserts, and in mountaines, and in denns and caues of the earth. And after Christ, from Steuen Protomartyr, the first that suffered for the name of Christ, & so down­ward, to these times; as many as haue suffered in deede, and in truth, for the testimony of Iesus; haue with con­stancy, and boldnesse, with courage and reioycing, en­dured any torments, that cruell persecutors could inuent against them; and spared not their liues for his sake, that gaue his life for them: Acts. 7. 59. 60 Steuen was stoned to death: and and praied for his persecutors, Lord lay not this sinne to their charge. Euseb. l. 2. c. 25. Paul was beheaded: id. l. 3. c. 1. Peter was crucified with his head downeward. Acts. 12. 2. Iames the brother of Iohn was killed with the sword. Ignatius was cast to the wild beasts: it was he that said, Frumentum Dei sum, ac den­tibus bestiarum commolior, vt mundus panis in­u [...]iar. ibid. c 33. I am Gods corne, the beasts must grinde me in their teeth, that I may be pure bread. Polycar­pus, with great constancy, endured to be burned, rather then he would deny Christ, or reproach the name of Christ, whom he had Octagin [...] seu annos illi seruio, nec me vlla in re lesit vnquam, & quomedo possum male dicere regi meo, qui me ser­ua [...]it? id. l. 4. c. 15. serued (as he acknowledgeth) fourescore and six yeeres, and in all that time, saith he, Christ hath done me no manner of harme, but hath saued me, how then can I blaspheme my Lord and King? yea, l. 8. c. 12. Eusebius re­ports that so many christians, in so many places of the world did suffer for the name of Christ, and so constantly did they endure the cruell torments which wicked men did inuent against them, that the very beholders were a­stonished [Page 145] to see the manlike fortitude, and to perceiue, the constant resolution of those holy martyrs.

These are they which are now Reu. 7. 9. 14. clothed with white robes, hauing palmes in their hands: and these are they which came out of great tribulation, and haue washed their robes; and made them white in the bloud of the Lambe.

The consideration of this constancie in the profession Vse. of our faith, to endure torment, and to suffer death for Against the temporarie faith, and for­mall profession the name of Christ; serues to reproue those, who haue but a temporarie faith, and a formall profession. Manie in time of prosperitie, in the Sunne-shine, and flourish­ing state of the Gospell, when there is peace, and pro­speritie in the land; make a glorious profession: but if trouble and persecution arise for the Gospels sake, then they pull in their heads, draw backe, and in the end fall away from their profession: denying their faith and pro­fession, rather then they will suffer death for the name of Christ. Ecclesiasticall histories mention, that diuerse weake Christians in the times of grieuous persecutions, denyed Christ before men, and sacrificed to Idoles: though many of them afterwards repented, and were receiued into the bosome of the Church againe.

Our owne Acts and Monuments tell vs of the like: a­mongst which, memorable is the example of one Denton a Blacksmith, who being a professour of the Gospell, de­liuered vnto Wolsey a friend of his, the booke of the holy Scriptures, telling him that it was the truth. After this, his friend Wolsey, whom he had beene a meanes to con­uert vnto the truth, was cast into prison for his consci­ence sake; and being in prison, sent vnto the said Denton, signifying vnto him, that he marueiled that he tarried so long behind him, seeing he had deliuered vnto him the Scripture, and knew that it was the truth. Denton retur­ned him this answere; I confesse, it is the truth, but alas, I cannot burne. But he that could not burne in the cause of Christ, was afterwards burned against his will: for his house being set on fire, whiles he went to saue his goods, he lost his life.

A good and sound Chrishan ought to be so affected toward Christ Iesus, as a louing spouse, as a chast, and mo­dest wife to her owne husband: a chast, and faithfull wife will by no meanes, by no promises, nor allurements, by no threatnings, nor torments, be drawne or forced to forsake her deare husband: but will be faithfull vnto him to the death, and resolutely say, Moriar Al­cide, tua. Sen. O deare husband, I will die thine: So a good Christian soule, the spouse of Christ, will by no meanes, by no perswasions, nor threatnings, for no torments, nor for any feare of death, be mooued to forsake Christ, but will remaine faithfull vnto Christ, euen vnto death: and with resolution of heart, say, O deare Sauiour, I will die thine. He that will build a tower, and doth not first sit downe and count the cost, whether he hath sufficient to finish it, is held by our Sauiour Luk. 14. 28. 29 Christ to be an vnwise man. And such an vnwise man is he, who before he entreth vpon this great worke of the profession of Christian religion, doth not first sit downe, and count what it may cost him. It may be, he shal heare mockings, reprochfull, and disgracefull speeches, in regard of his very profession: he may for Christ's sake, suffer losse in his goods, yea, it may be, his profession may cost him his life. Now then a wise man is to consider aforehand, that as its necessarie, that he doe confesse the name of Iesus, and that he make a profession of godlinesse, so ha­uing once taken vpon him the profession of the Gospell, there's no shrinking, no going backe; Luk. 9 62. he that putteth his hand to this plow, and looketh backe, is not fit for the King­dome of God. A Christian hauing taken vpon him the profession of the Gospell, ought in no wise to goe backe from his profession, nor to denie his faith, though it cost him his life: least he be like to that foolish builder, who began to build, and was not able to finish.

To conclude: It ought to be the care of euery good Christian, first, to get true faith into his heart: next, to nourish his faith, that it may be preserued, and continu­ed to the end: then, to shew forth the fruits of his faith, [Page 147] by patience in afflictions, and suffering wrongs: by re­formation and amendment of life: by works of mercy: and lastly, to make confession of Christ before men, and not to be afraid, nor ashamed of the profession of the Gospell, but to stand fast in the faith, and to be constant in the same: yea, to liue, and die therein. This is the way to life euerlasting. As CHRIST saith to the Angel of the Church in Smyrna, Reu. 2. 10. Be thou faith­full vnto death, and I will giue thee a Crowne of life. (⸫)

CHAP. I. The Preface: with the Partition of the whole Treatise of Repentance.

AFter Faith, necessarily and fitly fol­loweth The order of this Treatise. Repentance. Necessarily; for by our repentance & amend­ment of life, we giue testimony of our faith in Christ. And fitly; for Faith begetteth Repentance: it is as it were the Fides esi poeni­tentiae mater & origo. Buca. de poenit. mother and breeder of Repentance. Indeede, in regard of time, Faith and Repentance are together. For Virtu [...]es sunt connexae, & om­n [...]s simul incipi­unt esse in ani­mae. Tho. 3. q 85. ar. 6. Ver­tues and graces are wrought together in the soule. True faith [Page 150] and sound repentance are ioyned together, they are in­separable companions: but yet in regard of order of na­ture, faith is first; though Repentance shew it selfe first, in the act of repentance; as in godly sorrow for sinne, in the humble confession of sinne, and in earnest praier to God for the pardon of sinne. For these shew that there is now already faith in the heart, which produceth such good effects.

The subiect matter then of this Treatise following, is Repentance: a way, wherein we must walke, or else wee shall neuer enter in at the gate of the Celestiall Paradice: a thing so necessary, without which we can neither haue remission of our sinnes, nor saluation of our soules: without which, we can neither haue true comfort to our soules in this life, nor felicity in the life to come. For which cause it is, that S. Peter giueth this exhortation to the Iewes which crucified Christ, Acts 3. 19. Repent yee therefore, and be conuerted, that your sinnes may bee blotted out, when the times of refreshing shall come, from the presence of the Lord. In the handling of Repentance; I will shew,

• First, what Repentance is.
• Secondly, the parts of Repentance.
  The partition of this Trea­tise.
• Thidly, the manner how a Sinner may truly repent: and what things are necessarily required to true and sound Repentance.
• Fourthly, the time of Repentance, when a sinner is necessarily bound to repent.
• Fiftly, the impediments which hinder sinners from Repentance.
• Sixtly, I will vse motiues and perswasions to bring sinners to repentance.

And of these in their order, as I haue propounded them: And first, it shall bee expedient to shew what Re­pentance is.

CHAP. II. Shewing what Repentance is.

REpentance is a gift of God, whereby a sinner, 1 What Repen­tance is. through the feare of God, is changed in his minde, and turned from sinne vnto God.

First, I say, that Repentance is a gift of God: 1 A gift of God. for so the Scripture makes it. For in the Acts of the A­postles, it is sayd, Acts 11. 18. God hath also to the Gentiles granted Repentance vnto life. And to Timothy, S. Paul saith, 2 Tim. 2. 25. If God peraduenture will giue them repentance to the acknow­ledging of the truth. Heere, by Gods granting and giuing repentance, it is apparent, that Repentance is the gift of God.

Next, in the definition of Repentance, there is men­tioned 2 The feare of God. In the first conuersion of a sinner, diuers things concur. the feare of God, moouing the sinner to repent. In the act of Repentance, euen in the first conuersion of a sinner, there are diuerse things concurre.

First, there is the gracious working of God, who, by his holy Spirit doth soften the heart of a sinner, and gi­ueth him grace to conuert, and to turne from sinne vnto 1 Gods holy Spirit, by which God gi­ueth the sinner grace to re­pent. God.

Secondly, there is the working of that feare, which is called the seruile feare; whereby, a sinner is mooued and stirred, is vexed and disquieted in himselfe, for feare of punishment; and is euen terrefied and affrighted with the hideous sight of his abominable sinnes, and the ter­rour 2 Seruile feare. of Gods iudgement for sinne. when he seeth Hell gaping to deuoure him: which horrible feare, though in the wicked and reprobate, it be a torment, and able to bring them to desparation; as it was in Cain and Iudas: yet in the children of God, this legall terror and affrigh­ting of sinners with the feare of punishment, may bee a preparation to receiue grace; when as they are truely humbled for their sinnes, vnder the sence and feeling of [Page 152] Gods anger and displeasure against sinne.

Thirdly, the working of Faith; whereby the sinner 3 Faith. beginnes to looke vnto Christ, and beleeues the remis­sion of his sinnes, at the least, beleeues that his sinnes are pardonable.

Fourthly, the working of hope; whereby the sinner 4 Hope. receiues hope of the remission of his sinne, hoping that through the mercy of God, and merits of Christ, his sinnes shall be forgiuen.

Fiftly, the working of that feare, which is called the 5 Filiall feare. filiall, or childe-like feare; wherby the sinner is now dis­pleased with himselfe, in regard of this, that hee hath of­fended God, who hath beene so good and gracious a God vnto him, to spare him so long, giuing him so long time and space of repentence, and offering him mercy in Christ Iesus: and now he beginnes to feare God, not so much for feare of punishment, as out of reuerence, awe, and loue of God: who hath so loued him, as not onely to forbeare him in the time of his ignorance & wicked­nesse, when he deserued rather to haue been cut off, and cast from the presence of the Lord into vtter darknesse; but hath sent his onely Sonne Iesus Christ to be his Saui­our and Redeemer, to shed his bloud to saue his sinfull soule; in gratefull remembrance heereof, he is resolued now hence forward, to deny himselfe, to renounce the world, to forsake his former sinfull course of life, and to turne himselfe vnto the Lord, to serue him in holines and righteousnesse all the dayes of his life; and this, be­cause he feares God.

Thirdly, in Repentance, I say, that a sinner is chan­ged 3 Change of minde. in his minde. There are two words vsed in the new Testament, which signifie [...], poenitentia, & [...], [...]si­pis [...]entia. B [...]rn. in Matth. 3. 2. Repentance. The former sig­nifieth such a Repentance, whereby the sinner is grie­ued, and very sory for the euill which he hath done, and no more. And this may be in the wicked and reprobate; for of Iudas it is sayd, [...]. Mat. 27. 3. hee repented himselfe, that is, hee was sorry and grieued, he was vexed and disquited with­in [Page 153] himselfe, that hee had done so wicked a deede, as to betray his Master; he could haue wisht it vndone: but thi [...] was all The other word vsed for Repentance, pro­perly signifieth a change of the minde: and it is such a Re­pentance, whereby a sinner is not onely sorry, and grie­ued, for the euill which he hath done, but is so sorry for what is past, as that hee is more wise euer after, to auoyd sinne, and so sorry for the wickednesse committed, that he redresseth his wayes, and amendeth his life. This word is vsed by S. Peter in his Sermon to the Iewes, af­ter that they had crucified Christ: for exhorting them to repentance, he saith, [...]. Acts 3. 19. Repent yee therefore, and be con­uerted. This repentance is proper to the children of God.

Lastly, in Repentance, there is a turning from sinne, 4 Turning from sinne to God. and a turning vnto God. But of this, more in the next place.

Now, whereas Repentance is, (as hath beene proo­ued) Ʋse. the gift of God; the consideration heereof, serues Against those, who think that they can re­pent when they pleaso. to reprooue the great security of many concerning their conuersion and turning vnto God: many thinke its an easie thing to leaue sinne; they hold that repentance is in their owne power; and are vainely perswaded, that they can repent when they please. But consider, I beseech you, ô yee secure and carelesse people; know yee, and consider well with your selues, that repentance is not in any mans power, no man can repent when hee will: for Repentance is the gift of God, and it is of the gracious working of Gods Holy Spirit, that a sinner is changed in minde, and turned from sinne, vnto God. Wherefore in Ieremy, Ephraim is brought in lamenting, and praying, Ier. 31. 18. Turne thou me, and I shall bee turned. And the Iewes in their affliction, pray, Lam. 5. 21. Turne thou vs vnto thee, ô Lord, and we shall be turned. The Spouse of Christ saith vnto him, Cant. 1. 4. Draw me, we will run after thee. When Christ called the two Disciples, hee sayd vnto them▪ Mat 4. 19, 20. Follow me, and they followed him. To the end that wee [Page 154] may be turned vnto God, from our euill way; it is God that must turne vs; that wee may follow Christ, Christ must first call vs, and bid vs follow him. And that wee may run after Christ. its he, that by his grace and good Spirit, must draw vs vnto him.

If it bee obiected, that the Lord, by his Prophets Object. saith, Zach. 1. 3. Turne yee vnto mee: and Ioel 2. 12, 13. Turne vnto the Lord your God.

The answer is two-fold: Answ.

First, in these and such like sayings, the Lord doth 1 not so much shew vnto vs what we can doe of our selues, as let vs vnderstand what wee ought to doe, and what of our selues we are not able to doe.

Secondly, though a sinner in his very first conuersion 2 be capable of repentance, that is, God giuing him repen­tance, he may repent: yet the truth is, a sinner cannot of himselfe with all his wit and knowledge; and by all his naturall parts which he hath, come to true and seri­ous repentance, except God giue him grace to repent: by which grace of God, the sinner may then will his own conuersion: for at the same instant, when God giueth repentance, he also giueth the sinner grace, to will his own conuersion: but that will of man is not of himselfe, but of God. For, as the Apostle saith, Phil. 2. 13. It is God that worketh in you, both to will, and to doe of his good pleasure.

CHAP. III. Of the parts of Repentance.

HAuing shewed what Repentance is: now fol­low 1 The parts of Repentance: two. the parts thereof, and they are two. The one is a turning from sinne, the other, a retur­ning vnto God: vsually called by Pola. Buca. Vrsin. Diuines, Mortification, and Viuification.

Mortification is a worke of the Spirit, whereby a sin­ner 1 Mortification. What it is. doth so turne from sinne, as that he doth not onely waile his sinnes past, and is out of loue with sinne, yea, hateth and abhorreth sinne; but doth mortifie his in­ward corruptions, doth giue sinne a deadly wound, yea, kilssinne, and dies to sinne; so that sinne hath no more rule and dominion ouer him, neither is hee any longer the seruant of sinne. This is the first part of Repen­tance.

The second is Viuification, or a quickning of the new 2 Viuification. What it is. man; which is a worke of the Spirit, whereby a sinner is so turned from sinne vnto God, as that hee is quickned by the Spirit of God, to lead a new life; he is raised from the death of sinne, to the life of righteousnesse; and henceforward giues himselfe vnto God, to serue and please him in newnesse of life. These two parts of Re­pentance are set downe in the Scriptures. Dauid saith, Psal. 37. 27. Depart from euill, and doe good. Esay saith, Isa. 55. 7. Let the wic­ked forsake his way, and the vnrighteous man his thoughts, and let him returne vnto the Lord. So in the Acts of the Apostles, the Lord sayd vnto Paul, Acts 26. 18. I send thee to the Gentiles, to open their eyes, and to turne from darknesse to light, and from the power of Satan to God. And to the pra­ctice of both these parts of repentance, the Scripture doth further exhort, and perswade in particular: To the former, thus: Esay saith, Jsa. 1. 1. 16. Wash you, make you cleane, put away the euill of your doings from before mine eyes, cease to doe euill. Ezekiel saith, Ezek. 18. 21. If the wicked will turne from all the sinnes that he hath committed. S. Paul saith, Coloss. 3. 5. Mortifie your members which are vpon the earth, fornication, vnclean­nesse, inordinate affections, euill concupiscence, and couetous­nesse which is Idolatry. And to the other part of Repen­tance, to turne vnto the Lord, the Scriptures are plenti­full in exhorting, By Ieremy the Lord saith, Ierem. 4. 1. If thou wilt returne, ó Israel, saith the Lord, returne vnto mee. The Prophet Ioel saith, Ioel 2. 12, 13. Therefore now, saith the Lord, turne yee vnto me. And againe, Turne ye vnto the Lord your God. [Page 156] The Prophet Hosea saith, Hos. 14. 1. O Israel, returne vnto the Lord thy God, for thou hast fallen by thine iniquity. Thus are we exhorted to Repentance, in both the parts thereof.

Now, whereas Repentance consisteth of these two Vse. parts, Mortification, and Viuification, a dying to sinne, and a liuing to righteousnesse; a turning from sinne, and a returning vnto God: the consideration heereof, serues to reprooue diuerse who faile in the matter of Repen­tance.

First, those who are so farre from true repentance, 1 Against those, who turne from no sin. that they haue not attained to the first part of Repen­tance, to turne from sinne: for some there are, which turne from no sinne, but still liue in their old sinnes; some in blindnesse and ignorance, in idolatry and su­perstition, and turne not; they will not bee conuerted, nor turned from darknesse to light. Others, liue in sin­fulnesse and wickednesse; as, some in whoredome and vncleannesse, some in drunkennesse, some in malicious­nesse, some in swearing, cursing, lying, &c. such they haue beene, and such they are still: there's no change of minde, no turning: these are farre from repentance, be­cause they are not yet turned from their sinnes.

Secondly, whereas Repentance is not only a turning 2 Against those, who turne from one sinne to another. from sinne, but also a turning vnto God; this reprooues those, who in turning from sinne, so turne themselues, as that they turne not from sinne to God, but turne from one sinne to another; and oft-times to the contrary e­uill. These leape out of one vice into another; and run from one St [...]l [...]idum v [...]an [...] vi [...]ia, in c [...]ntra [...] cur­ [...]i [...]it. extreme to another, as euill, or worse then the former. As when a man turnes from prodigality to coue [...]ousnesse: when, of a prodigall waster and mis-spen­der of his owne goods and substance; comming to him­selfe, and resoluing to leaue that course of life, and to liue a more frugall and sparing life; heeleapes ouer the meane, Liberality; and fals into the extreme vice of coue­tousnesse. Hence commeth oppression, extremeracking, wringing and wronging of the poore: before, such an [Page 157] one vndid himselfe; now, he vndoes others. Such are they also in these daies, who are so farre out of loue with popish fasting, that they fast not at all: thinke so euill of popish giuing of almes, that they themselues are waxen cold in charitie: and are such enemies to popish mum­bling vp of prayers in an vnknowne language, that in the meane time, their owne deuotion is cold: yea, some so abhorre idoles, that they are fallen into the other ex­treame, to commit sacriledge, so that it may be said vn­to them, as the Apostle saith, Rom. 2. 22. thou that abhorrest idoles, doest thou commit sacriledge?

Thirdly, this also reproues those who doe not turne 3 Against those who turne to sinne againe. from sinne, to God; but after that they haue made some outward, fained, hypocriticall shew of repentance, and seemed to be washed from their filthinesse; turne to sin, yea, to the same sinne againe. This is to be like Pharoah; who, when the deuouring Locusts were in the land, confessed and said, Exod. 10. 16. I haue sinned against the Lord: but no sooner was the iudgement remooued, but his Exod. 20. heart was hardned, and he sinned againe. Like to backsliding Isra­ell, of whom the Pas [...]mist saith, Psal. 78. 34. 35. 36. 37. When he shew them, then they sought him, and they returned, and inquired early after God, &c. neuerthelesse, they did flatter him with their mouth and they lyed vnto him with their tongues; for their heart was not right with him. Thus Sea men, on the land drinke excessiuely, but being on the sea in the midst of a mightie storme, crie vnto God, and seeme to be holy: but the storme being past, and they now arriued at the Hauen where they would be, fall to their old custome of drin­king againe. Those that returne to the same sin againe, S. Peter compares to the dogge, and to the swine; 2. Pet. 2. 22. It is happened vnto them according to the true Prouerbe; The dogge is turned to his owne vomite againe, and the sow that was washed, to her wallowing in the mire. Isa. 1. 16. Wash you, make you cleane, sayth the Prophet Esay; some sinners wash and are cleane, some againe wash, but are not cleane: Lauatur & mundus est, qui praeterita plangit & slenda it [...]rum non comm [...]i [...]: lauatur & non est mundus, qui pl [...]ngit qua gessi [...] nec deseri [...], & post lachrymas, ea quae dest [...]ue­rit, repe [...]it. Mag. sent. l. 4. d. 14. cap. 1. he is washed and made cleane, as one saith, who mournes and la­ments [Page 158] for his sinnes past, and doth not afterward commit sins to be lamented and wept for: and that sinner is washed, but is not cleane, who mourneth and sorroweth for his sinnes which he hath committed, but yet doth not leaue nor forsake them, but fals againe into the same sins which he had formerly la­mented. And Inanis est poe­nitentia, quam sequen [...] culpa coinquinat. Aug. Soliloq. that repentance, as one againe saith, is but vaine, which is defiled againe with after-sinnes. But let all such know that their case is dangerous, except they be conuerted and turned from their sinnes after a better manner; by returning vnto the Lord, forsaking their euill wayes, and resoluing to lead a new life. For as Saint Peter saith, 2. Pet. 2. 20. If after they haue escaped the pollutions of the world, through the knowledge of the Lord and Sauiour Iesus Christ, they are againe intangled therein, and ouercome, the latter and is worse with them then the beginning.

CHAP. IIII. Of the manner how a Sinner may truly repent; shewing what things are necessarily required to true, and sound repen­tance; and first, of the knowledge of Sinne.

HItherto of the parts of Repentance: The third thing in the Treatise of Repentance, is con­cerning 3 How a sinner may truly re­pent: & what things are re­quired there­unto. the manner how a Sinner may truly repent; and of the things necessarily required to true, and sound Repentance.

Prou. 15. 24. The way of life, sayth Solamon, is aboue to the wise, that he may depart from hell beneath. Heauen is aboue, hell is beneath: all men on earth are trauelling towards one of these two places: either heauen aboue, or hell beneath: the way that leadeth to hell is a Mat. 7. 13. 14 broad way, and hath a wide gate; but the way to heauen is a narrow way, and hath a strait gate, as our Sauiour hath said: the way to hell, is all Facilis est des­census auerni. descending; and therefore more easie to fall [Page 159] into it: but the way to heauen is all ascending, and there­fore the harder to approach vnto. Now, in both wayes, there are steps and degrees: In the way that tendeth to­wards hell, there are sixe steps and degrees, by which the Six steps going downe to hell. sinner doth descend, and goeth still more and more downward towards the pit of hell: and they are obserued to be these.

The first, is an enticing of the heart to a liking of sin, 1 An enticing of the heart [...]o a liking of sinne, [...]nd a volunta­rie delight therein. suggested by Sathan; with a voluntarie delight in the same. For first, Sathan puts an euill thought into the mind of man, and tempteth the sinner to doe euill: and though the sinner doe not presently giue full consent of heart to doe that wickednesse suggested, yet his heart is enticed and drawne towards it, to approue and like well of it; yea, to delight in it: of this S^t Iames saith thus, Iam. 1. 14. eue­ry man is tempted, when he is drawne away of his owne lust, and enticed.

The second, is a consent vnto sinne with the heart. 2 The hearts consenting vnto sinne. In the former, the heart did but approue, and allow of the temptation, and at the most, but delight, and please it selfe in it: but here, the heart giue [...] full consent to prac­tise, and put in execution the wickednesse which Sathan hath suggested.

The third, is the doing of euill: the actuall commit­ting 3 Doing of euill. of sinne: that which S. Iames cals the Iam. 1. 15. bringing forth of sinne.

The fourth, is continuance in euill doing. 4 Continuance in euill.

The fift, is custome in sinning: when a sinner hath so long continued in the practise of any sinne, that now it is a vsuall thing with him: its growne to a custome with 5 Custome in sinning. him and therefore can hardly leaue it.

The sixt, is obstinacie in sinne: when a sinner is growne 6 Obstinacie in sinne. to a hardnesse of heart, so that he is obstinate and wilfull in sinning, when as he doth obstinately continue in [...]in, hauing an impenitent heart, and will not be reformed.

When a sinner hath [...]den these sixe steps, hee hath gone so farre in the bro [...] way that leadeth to dest [...]ucti­on, [Page 160] that he is now neere to the gates of death, at the verie brim of the bottomlesse pit, and cannot possibly escape destruction, euen the destruction & ouerthrow of soule and bodie euerlastingly, in the pit of hell, except he re­turne. Now, the returning of a sinner from the gates of death, must not be by the same way: but with the wise­men of the East, he must returne Mat. 2. 12. another way, and must ascend vp to the high mountaine of Heauen by these six steps and degrees: Six steps and degrees where­by a sinner as­cendeth to Heauen. Or

• The first, is a knowledge and sight of his owne sinnes.
• The second, is godly sorrow for sinne.
• The third, is humble confession, and acknowledge­ment of his sinnes.
• The fourth, is the forsaking of his sinnes.
• The fift, is reformation of life.
• The sixt, is perseuerance in grace, and goodnesse.

These sixe, are like the sixe steps, whereby 1. Kin. 10. 18. 19. Solamon ascended to his iuory Throne: by these six steps, know­ledge of sinne, godly sorrow for sinne, confession of sin, forsaking sinne, reformation of life, and perseuerance in grace, and goodnesse; a sinner that hath gone astray, returnes, and ascends to the glorious throne of the king of heauen: for when a sinner hath troden the first step of grace, being come to the knowledge of his sinnes, and from the knowledge of his sinnes, come to godly sor­row for his sinnes, from godly sorrow, to confession of his sinnes, from confession, to the forsaking of his sins, and after the forsaking of his sinnes, being come to re­formation of life; there remaines then but one other step to bring him to heauen: namely, perseuerance in grace, and goodnesse, continuing in well-doing: for Mat. 24. 13. Sixe things re­quired to true Repentance. he that endureth to the end shall be saued. So then, there are sixe things necessarily required to true, and sound repen­tance; without which, a sinner cannot be saued.

The first, is the knowledge of sinne. 1 The knowledg of sinne.

In the knowledge of sinne, two thinges are necessary to be considered;

• [Page 161]First, what knowledge of sinne is required:
  Wherein, two things.
• Secondly, how a sinner may come to the true know­ledge of his sinnes.

Touching the first. The knowledge of sinne is two-fold, 1 What know­ledge of sin is required. Knowledge of sin two-fold.

Generall, and

Particular.

The generall knowledge of sinne, is, to know sinne to be the transgression of the law; that he that sinnes, and 1 Generall knowledge of sinne. doth wickedly, breakes Gods commaundements; to know, that swearing, and cursing, and lying, and slande­ring, that murther, and adulterie, that drunkennesse, and pride, and maliciousnesse, &c. are transgressions of Gods commandements; and to know that they that doe such things are in danger of Gods iudgement: this is a know­ledge of sinne, but this is onely a generall knowledge: this may be in the wicked & vngodly, who come short of true repentance.

But ther's a particular knowledge of sinne; and that 2 Particular knowledge of sinne. Two-fold. To know our sinnes stands in two things; To know our sinnes, first, which they are.

Secondly, what manner of ones they are.

Touching the first: To know our sinnes, which they are, is necessarie: and although it be hard for a man to know and remember at any one time, all the sinnes that 1 Which they are. he hath done all his life time; to call to minde, how, and in what particular he hath broken the commaunde­ments of God, either by thought, word, or deede: and to remember all his secret faults; though this, I say, be difficult, and a hard labour: yet its necessarie, for euery one, as much as possiblie he may; to know, and find out his owne particular sinnes, how he hath offended God, or wronged man; that a sinner may say with Dauid, Psal. 51. 3. I acknowledge my transgressions: before a sinner can with Dauid, come to an humble acknowledgement, and con­fession of his sins, he must needs haue first a knowledge of his particular sinnes, know his sinnes whereby he hath [Page 162] offended. Before Dauid confessed his sinne of adulterie with Bathsheba, saying 2. Sam. 12. 13. I haue sinned against the Lord: the Prophet of the Lord had opened his eyes, that he might both see, and know his sinne: he had first the knowledge of sinne, before he was brought to acknowledge & con­fesse his sinne. So the Iewes confessing their sinnes, say, Isa. 59. 12. our transgressions are multiplied before thee, and our sinnes testifie against vs, for our transgressions are with vs, and as for our iniquities we know them. And if a sinner cannot come to the knowledge of all his sinnes; but some re­maine secret, & vnknowne vnto him; for his vnknowne sinnes, he must pray with Dauid, Psa. 19. 12. cleanse thou me from secret faults. Our sinnes must first be found out, that we may see them, and know which they are.

Secondly, we must also know what manner of ones 2 What manner of ones they are. they are: and to that end, we must view them a priori & a p [...]steriori. We must take knowledge of our sinnes. before and behind: consider their beginning and their end. In aword, we must know them.

• First, by their cause:
• Secondly by their effects:
• Thirdly, by their adiuncts.

First, by their cause: The cause of sin, is partly from 1 By the cause thereof. Sathan, through his subtile suggestion: and partly of our selues, through our owne lust and concupiscence: of both which, S. Iames speaketh thus Iam. 1. 14. 15. Euery man is tem­pted, when he is drawne away of his owne lust, and entised. Then when lust hath conceiued, it bringeth forth sinne. where the Diuell is made the Father of sinne, and our owne lust and concupiscence, the mother of sinne: heere's the procreating cause of sinne: heere's the generation, and breede of sinne.

Secondly, by the effects of sinne: which are two.

Shame, and 2 By the effects of sinne. Two.

Death.

The first is shame: noted in those words of the Apos­tle to the Romanes, Rom. 6. 21. What fruite had ye then in those things, 1 Shame. whereof ye are now ashamed? there's the shame of sinne: [Page 163] sinne goeth before, and shame followeth after

The Second is death: yea, eternall death; maledicti­on, 2 Death. yea, hell and condemnation without repentance. Of this, S. Paul also saith, ver. 21. the end of those things is Death. againe he saith ver. 23. the wages of sinne is death and S. Iames saith; Iam. 1. 15. sinne when it is finished, bringeth forth Death.

Thirdly, by the adiuncts of sinne: which are three. 3 By the adiuncts of sinne. Three.

• First, foule:
• Secondly, great:
• Thirdly, manie.

Our sinnes are First, foule: S. Iames saith: Iam, 1. 15. When lust 1 Foule. hath conceiued it bringeth forth sinne: but sinne being brought forth, is very foule, and vglie to looke vpon; a mishapen thing, a filthie leper, there's nothing in the world so foule to looke vpon, as this childe of wicked­nesse. Consider it in some particulars; murther is a bloody sinne; the murtherer's hands are full of blood. Fornication & adulterie are filthy sinns; called Eph, 5. 3. v [...]clean­nes. Drunkennes is a very beast like, swinish sinne: what a filthy sight is it to see a man made in the Image of God; vomiting like a dogge? tumbling in the dirt, and wallow­ing in the mire like a swine? we finde in the law, that there were diuerse washings and purifiings, to wash and cleanse the offenders: signifiing thereby, that sinne is a most filthie thing; and that the soule stained with sinne, hath neede of much washing.

Secondly, our sinnes are great; and that in a twofold 2 Great. respect. first, comparing one sinne, with another: se­condly, in their owne nature: for they are committed against God, who is great in power, and infinite.

Thirdly, our sinnes are many: they exceede in mul­titude, 3 Manie. they are innumerable. Insomuch that Dauid saith, Psal. 19. 12. who can vnderstand his errours? and againe, Psal. 40. 12. they are mothen the haires of my head. Manasseh in his praier counting the number of his sinnes, findes them so great­ly to exceede, that he saith. They are aboue the number of the sands of the sea.

Hereby it may appeare, what manner of knowledge of sinne, is required of euery penitent sinner.

The Second thing concerning the knowledge of sin; How a sinner may come to the knowledge of his sinnes. Namely, by the law. is, how a sinner may come to the knowledge of his sins. S. Paul. sheweth, that the knowledge of sinne is by the Law. Rom. 3. 20. By the law is the knowledge of sinne. The law of God, euen the Morall law, written in the two tables of ston [...], is the meanes to finde out our sinnes: the law of God wi [...]l let vs see our originall sinne, by making vs see and know our corruption of nature, our euill inclinati­ons, and euill dispositions against the law of God. Of which S. Paul speakes thus, Rom. 7. 7. I had not knowne sinne but by the law, for I had not knowne lust, except the law had said, thou shalt not couet. The law also will let vs see and know our actuall transgressions, whether they be com­mitted by thought, word, or deede; against any com­mandement by the law of God we may see and know our euill thoughts against God, and against our neigh­bour: our lustfull thoughts, our couetous thoughts, our carnall and worldly thoughts: our blasphemous words, and slanderous speeches; and all our sinfull and wicked deedes. Yea what euill we haue committed, or what good we haue omitted. For this cause, the Law of God is compared to a looking-glasse; for, as a man be­holding his face in a glasse, may see and perceiue the spots and blemishes that are therein; so a sinner, looking into the law of God, and diligently perusing the Com­maundements, may find out and euidently perceiue the spots and blemishe [...] of his soule. Thus a sinner commeth to the knowledge of his sinnes.

Now, whereas there is necessarily required such a par­ticular Vse 1 knowledge of sinne, and that the knowledge of To know our selues. sinne comes by the law; the consideration hereof, is first profitable for instruction; to teach vs to know our selues. This hath beene alwayes held a good precept amongst wise men, know thy selfe. Its good and profitable for eue­ry [...]. one to know himselfe, to search and try his own heart, [Page 165] and by diligent inquirie, to find out his owne particular sinnes; to know his owne weakenesse, and wickednesse, his sinnes, and his miserie. Dauids exhorta [...]ion is, Psal. 4 4. com­mune with your owne heart vpon your bed. Enter into your closet, yea, into the secret chamber of your owne heart, there, beginne to thinke, with your selues; there, speake vnto your selues; there, conferre, and reason about the spirituall state, not of others, but of your owne selues.

And for the better knowledge of our selues, we are to How to know our selues. consider, and search diligently, both what we were by Creation, and also what we are by corruption, through the fall of Adam. By Creation, man was in a happie and blessed state, created in the Gen. 1. 27. image of God: expoun­ded by S. Paul to be Ephe. 4. 24. righteousnesse and true holinesse. But since the fall of Adam, man is brought into a farre worse state, by reason of sinne; so that if a man could Si bene inspex­eris teipsum, in­uenies materiam contemnend [...] te­ipsum. Stell. d [...] contemp [...] Mundi. well looke into himselfe, he might finde matter enough to humble, yea, to contemne himselfe, in regard of any goodnesse, or worthinesse that is in himselfe: and that whether we re­gard the bodie, or the soule of man.

In regard of the body; what is man but earth? a ves­sell of corruption? dust and ashes? wormes-meat? yea, a sinfull, polluted bodie? And for the soule, now in the corrupt state, infected, and polluted with sinne, till we be renewed by the Spirit of God, till God come vnto vs, to cleanse, and purifie, and sanctifie vs with his renew­ing grace; what are we, but as the Scripture calleth vs, Rom. 5. Ver. 6. 8. 10. vngodly, sinners, enemies of God; Ephe. 2. 13. dead in trespasses and sinnes; children of wrath; and Ephe. 5. 6. children of disobedience? Yea, by nature, and of our selues, without Christ, we are R [...]u. 3. 17. wretched, and miserable, and poore, and blind, and naked. Besides all this, in danger of the Gal. 3. 10. malediction and curse of God, in danger of hell and condemnation: and that which augmenteth our miserie, and wretched state, is, that we are the cause of our owne miserie; and are no way able to helpe our selues out of our miserie, either to purge our selues from our sinnes, or to free our selues [Page 166] from the danger o [...] condemnation, and eternall death: so that a sinner comming to this humble acknowledge­ment of himselfe, in regard of his owne spirituall state, and considering seriously, what he hath beene, & what he is, may crie out, and say with S^t Paul, Rom 7. 24. O wretched man that I am; who shall deliuer me?

This knowledge of a mans selfe, to know his owne sinnes, and his miserie; to know how wretched and mi­serable The knowledg of our selues, necessarie. he is by reason of sinne, is ve [...]ie necessarie: for

First, vnlesse a man know himsel [...]e to be sinfull, and 1 For our Humi­liation. wretched, and miserable, he will neuer be brought to true Zanch. de Na­tur. Dei. l. 3. c. 3. humiliation▪ but will thinke too well of himselfe, trust too much in his owne righteousnesse, and boast too much of his owne goodnesse; and say with the proud Pharisie, Luk. 18. 11. I am not as other men are, extortioners, vniust, adulterers, or euen as this Publicane.

Secondly, except we search out our owne sinnes, and 2 To cause vs to seeke vnto the Lord, for grace and mercie. come truely to know our owne selues, we cannot bee brought to seeke to the Lord for grace and mercie: for a man that knoweth not his wants, seeketh not for helpe, and redresse of his wants.

Secondly, the consideration of the knowledge of sin, and that in particular manner, as hath beene formerly Ʋse 2 shewed; serues to reproue those, who are so farre from Against those who haue no sence or feeling of sinne. searching their hearts to finde out, and know their sins, that they haue little or no sence and feeling of their sins. Though they know, and confesse themselues in a gene­rall manner, to be sinners, as others are; yet they doe not come to a particular knowledge of their sinnes, to know the greatnesse of their sinnes, the multitude and foulenesse of their sinnes; and to know the danger that their soules are in, by reason of their sinnes. Though they be sinners, yet their sinnes neuer trouble them, their sinnes are no burden vnto them: they lie vnder the hea­uie waight and burden of sinne, and yet feele no paine. The reason is, because they are yet in ignorance and blindnesse, they are not inlightned with the knowledge [Page 167] of the truth, to know God, and to know themselues: the eyes of their minde are not inlightned, truly to see, and know their particular sinnes; but [...]phe. 4 18. 19 hauing as the Apostle saith, the vnderstanding darkned, being alienated from the life of God, through the ignorance that is in them, because of the blindnesse of their heart; who being past feeling, haue giuen themselues ouer vnto lasciuiousnesse, to worke all vncleannesse with greedinesse. These haue benummed, and dead con­sciences, yea, these haue as the Apostle also saith, 1 Tim. 4. 2. their conscience seared with a hote iron. This is a very dangerous state, when a sinner is so farre from the knowledge of his sinnes, as that he hath no feeling of his sinnes: no re­morse, nor true touch of conscience for all the euill that he hath done. But to the end that a sinner may truly re­pent him of his sinnes, and be saued, its necessarie that he haue, as much as possibly he can, a particular knowledge of his sinnes, to know which they are, and what manner of ones they are; how great, how grieuous, how haynous and how dangerous they be. And that he haue also a feeling of the heauie waight and burden of sinne. For, a [...] a man carrying a heauie and waighty burden, too heauie for him to beare, is not like to be eased of his burden, till he complaine of the waight, and call for helpe, and then some friend or neighbour easeth his shoulder; so a sin­ner, that is heauie laden with the burden of sinne, is like to find no ease, till he haue a feeling of the heauy waight and burden of sinne, lying heauie vpon his soule. For Christ calleth onely such sinners to come vnto him. Mat. 11. 28. Come vnto me all ye that labour and are heauie laden, and I will giue you rest. And as a sick-man sore diseased, is not like to find ease, till hauing a feeling of his paine, hee complaine of his griefe, and lets the Physician know where his paine lies; so a sinner that is sicke by reason of sinne, and hath a diseased soule, except he haue a feeling of his spirituall infirmitie, how can he be healed? Mat. 9. 12. They that be whole neede not a Physician saith our Sauiour, but they that are sicke. Christ is the true, and best Physician [Page 168] of the soule; euery sinner is a sicke man, sicke in soule, and hath need of Christ's Physicke to cure and heale him. Now, if any one thinke himselfe sound and whole enough in soule, and feele no sinne trouble him, and therefore make no hast to goe and seeke to Christ Iesus the good Physician, how can that mans soule be healed? That man who in the iudgement of the learned Physici­an, is sore sicke, and diseased, and yet feeles little or no paine; is most dangerously sicke: so that sinner, who hath a sinfull soule, sore diseased with sinne, and yet hath lit­tle or no feeling of sinne, no true knowledge of his sins, is in greatest danger of his soule. When the Israelites felt themselues stung with N [...]m. 21. 6. 7. 8. 9. fierie serpents in the Wilder­nesse, their remedie was to looke vp to the serpent of brasse: and if a serpent had bitten any man, when he beheld the serpent of brasse, he liued. This brasen serpent was a type and figure of Christ; who was lift vp for our Re­demption. Of which, our Sauiour Christ himselfe saith, Ioh. 3. 14. 15. As Moses lift vp the brasen serpent in the wildernesse, euen so must the sonne of man be lift vp, that whosoeuer beleeueth in him, should not perish, but haue eternall life. But as those Israelites onely had benefit by the brasen serpent, which felt themselues stung, and then looked vp to the brasen serpent; so they onely haue benefit by Christ, who ha­uing a feeling of sinne, feeling their soules inwardly slung with the fierie darts of the old serpent, the Deuil; doe runne, and flie apace to Christ Iesus for helpe, by the eye of faith, looking vp vnto Iesus, that so their wounded soules may be healed.

CHAP. V. Of godly sorrow: and first, of Contrition, or inwar [...] sorrow for sinne.

AFter the knowledge of sinne, followeth godly 2 Godly sorrow. sorrow for sinne: This is the second step and degree in the repentance of a sinner. 2 Cor. 7. 10. God [...]y sorrow (saith S. Paul) worketh repentance to saluation, not to be repented of. Heere, S. Paul makes godly sorrow a thing necessarily required to repentance, with­out which a sinner cannot be saued. That sorrow which Sorrow for sin. Two-fold. worketh repentance, the Apostle calls Godly sorrow: for there are two sorts of sorrow for sinne.

The Legall sorrow for sinne, is that sorrow which a­riseth 1 Legall. from the Law of God, and the terrour of a mans owne conscience: whereby a sinner is sorry, and grieued for the euill which he hath committed, onely in regard of the wrath of God, and the punishment which he sees to bee deseruedly due vnto him, and hanging ouer his head. This is that sorrow, which the Apostle calls 2 Cor. 7. 10. the sorrow of the world, or worldly sorrow, which worketh death. Godly sorrow worketh repentance, but worldly sorrow worketh death: for a sinner being detected, and his wic­kednesse found out; the Law of God hauing laid open his sinne, and wounded his conscience, he stands as one terrified with the remembrance of his deserued punish­ment: now his conscience witnesseth against him, that he hath done wickedly, that hee deserues punishment, and cannot escape the iudgement of God. And many in this agonie, being not able to deliuer themselues, and their soules refusing comfort, are swallowed vp with a­bundance of worldly sorrow, and without the great mercy of God, are plunged into the gulfe of despaire.

But there is also an Euangelicall sorrow for sinne: 2 Euangelicall. Two-fold. which is properly, Godly sorrow: and this is twofold.

Inward, and

Outward.

Inward sorrow for sinne, is called Contrition: Out­ward, is mourning, lamenting, and weeping for sin.

First, of Contrition, or inward sorrow for sinne. In 1 Contrition, or inward sorrow for sinne. handling whereof, I will shew,

• First, what Contrition is.
• Secondly, how it is wrought in vs.
• Thirdly, the signes and markes of it.
• Fourthly, the motiues to perswade vnto it.

For the first: Contrition, or inward sorrow for sinne, 1 What Contri­tion is. is a sorrow of the heart, specially for this, that a sinner hath offended God: and being truely humbled, with a sence and feeling of his sinnes, is displeased with him­selfe for his sinnes, and doth now not onely dislike, but from his heart detest and abhorre sinne. This is pro­perly called [...]. sorrow according to God, or sorrow after a god­ly sort, and godly sorrow; and sorrow to repentance. It is cal­led [...]. 2 Cor. 7. 9, 10. compunction of heart. It is also called the Acts 2. 37. renting of the heart. And it is called a Ioel 2. 17. broken spirit, Psal. 51. 17. a broken and a contrite heart.

For the second: How Contrition is wrought in a sin­ner; The meanes whereby a sinner is brought to Con­trition, 2 How Contri­tion is wrought in a sinner. and inward hearty sorrow for his sinnes are two.

The one, is the gracious working of the Spirit of God: giuing a sinner a liuely sence and feeling of his sinnes; giuing him grace to see and know how by his 1 By the work­ing of the Spi­rit of God. sinnes he hath offended God, and grieued the Holy Spi­rit of God, so [...]ming also his hard heart, that hee may greeue, lament, and mourne for his sinnes after a god­ly manner. This is that which the Lord saith by his Prophet Zachary, Zach. 12. 10. I will powre vpon the house of Dauid, and vpon the Inhabitants of Ierusalem, the spirit of grace and of supplications, and they shall looke vpon me whom they haue pierced, and they shall mourne for him, as one mourneth for [Page 171] his onely sonne. A sinner looking vpon Christ, whom by his sinnes he hath pierced and wounded, and hauing a true feeling of his sinnes, greeueth and mourneth, he is sorry after a godly manner: but how is this godly for­row wrought in him? the Lord saith, that he will powre the spirit of grace, and of supplications, vpon the sinnefull soule; and when the Lord hath put such grace into the soule of a sinner, to see his sinnes, and to perceiue, how that by his sinnes hee hath offended God, and pierced the Sonne of God; then hee is inwardly grieued at the heart, then his heart melts into teares. This is the first meanes whereby a sinner is brought to Contrition.

The second meanes, is the preaching of Christ cruci­fied: 2 By preaching Christ cruci­sied. as appeareth in the example of those first Conuerts, to whom Peter preached Christ crucified. For hauing testified against them, that they had crucified Christ, Acts 2. 37, 38. They were pricked in their hearts, and sayd vnto Peter, and the rest of the Apostles, Men and brethren, what shall wee doe? their consciences were so stricken with the terrour of this, that they should be guilty of shedding the inno­cent bloud of the Sonne of God, that they were at their wits end, they knew not what to doe; yet were they de­sirous to finde ease to their troubled consciences, but knew not how, till they called to remembrance the words of the Apostle, how that Iesus of Nazareth whom they had crucified and slaine, was the Sonne of God, whom God raised vp, who ascended to Heauen, and is exalted at the right hand of God: and hearing also, that he is Iesus the Sauiour, that he is the true Messias, Christ, the Anoynted of the Lord; heereupon they are pricked in their hearts, and touched in their consciences, with a feeling of their sinnes; yet so, as they doe not despaire of all mercy, but trusting in the goodnesse and mercy of God through Christ, and being desirous to know how they may finde comfort to their troubled consciences, they said to Peter and to the rest of the Apostles, Menand brethen, what shall we doe? ô teach vs, what we must doe [Page 172] to be saued. Now, they are sorrowfull after a godly manner; now, they are of a contrite spirit, and an hum­ble soule; now, they are exceeding sorrowfull, that they haue crucified the Lord of life; now, they haue bleeding hearts, for that they haue shed the bloud of the innocent Lambe of God; now, they are exceedingly displeased with themselues, for that they haue done so wickedly; and now, they so abhorre their sinnes and wickednesse, that they purpose neuer to doe wickedly againe. So that their compunction was not onely a bare pricking of the heart, such as Cain and Iudas had; but as they had a fee­ling of their sinnes, so also had they a feeling of the mer­cy of God in Christ Iesus. Moreouer, to the compunction and pricking of their hearts, there was ioyned a readinesse to obey the will of God, and to doe whatsoeuer the Lord should command them; and therefore it is, that they say, Men and brethren, what shall we doe? to the end that a sinner may be brought to Contrition; its necessary, that the Word of God, which is Heb. 4. 12. quicke and powerfull, and sharper then any two-edged sword, piercing euen to the diui­ding a sunder of soule and spirit, and of the ioynts and marrow, and is a discerner of the thoughts and intents of the heart; doe pierce the heart, and wound the conscience, making the sinner to feele his sinnes, to know, that by his sinnes he hath offended God, who hath beene so gracious a God, and so louing and mercifull a Father vnto him; and to acknowledge, that by his sinnes, he hath pierced and wounded the Sonne of God, who was content to be pierced and wounded, yea, and to suffer his bloud to be shed for his sinnes. The Adamant, the hardest stone, which will neither bee bruized with iron, nor melted with fire, is notwithstanding dissolued with Gemin. lib. 2. cap. 26. Goats-bloud. What heart is there so hard and stony, so ada­mant-like, that will not bee mollified and softned, that will not be rent and broken, yea, dissolued into teares, being washed and soaked in the bloud of Christ? this, ô man, this must, or nothing will soften thy hard heart. [Page 173] Thus Contrition is wrought in the heart.

The third thing, is concerning the signes and marks 3 Signes of con­trition, or in­ward godly sorrow. of Contrition.

Contrition, or inward godly sorrow, is knowen by the Effects thereof, namely, such things as it worketh in vs: and they are seuen; mentioned by the Apostle to the Corinthians, 2 Cor. 7. 11. For behold, this selfe same thing that ye sorrowed after a godly sort, what carefulnesse it wrought in you, yea, what cleering of your selues, yea, what indignation, yea, what feare, yea, what vehement desire, yea, what zeale, yea, what reuenge?

The first effect of godly sorrow, is carefulnesse. After 1 Carefulnesse. that a sinner hath done amisse, and truely repented of his sinne, he is euer after more carefull to auoyd sinne; carefull lest he fall into sinne any more. According to that saying of S. Ambrose, Qui poenitet, sol [...]us est, ne denno pecc [...]t. Amb. in 2 Cor. 7. Hee that doth truely repent, is very carefull that he offend not againe.

The second, is cleering our selues. When a sinner ma­keth 2 Clearing our selues. an [...]. Apologie and Defence for himselfe: which apo­logic and defence of himselfe, stands not in the defending of himselfe in his sinne; nor in the excusing of his sinne, nor in shifting off his sinne from himselfe; (thats farre from him now) but in the humble acknowledgement and confession of his sinne, with feruent prayer, and ear­nest suite vnto Almighty God, for the pardon of his sinne, that so he may be acquitted, and cleered from his sinne.

The third, is Indignation against our sinnes; yea, a dis­pleasure 3 Indignation. against our selues for our sinnes.

The fourth, is Feare. Henceforward to feare the 4 Feare. Lord; to stand in awe of God, to set the feare of God before our eyes; and to be afrayd of sinning any more, for feare of offending God. As a louing wife hauing of­fended her husband, and being now reconciled vnto him againe, is euer after more fearefull of offending and greeuing him, lest she should lose his fauour againe. 5 Desire.

The fift, is a vehement desire to serue and please God. [Page 174] Desiderat re­formari se, qui se scit factum perpeccatum de­formem. Amb. A sinner knowing how foule hee is, and deformed, by reason of sinne, desires to be reformed. And therefore hath now, an earnest desire after God, a desire to doe the will of God, and to walke in the waies of God.

The sixt, is Zeale. To bee zealous in good workes; Zeale. zealous in good things; and zealous to prouoke others to doe good. Being conuerted our selues, to strengthen our brethren; in a word, to be zealous in all things that concerne the glorie of God.

The seuenth, is Reuenge. When a sinner so hateth 7 Reuenge. sinne, as some hate their very enemies: so to hate our sinnes, as to be reuenged on them. Which Reuenge, we take by a voluntary afflicting and punishing the body. As when any haue offended in meats and drinkes, to reuenge themselues of their gluttony, of their surfetting and drunkennesse, by abstinence, and fasting: when any haue offended through pride of apparell, to reuenge themselues of their pride, by abating their pride, and betaking themselues to more plaine, more decent, and comely apparell; when any haue offended through fil­thie lusts, or haue defiled their bodies by fornication, or any vncleannesse, to reuenge themselues of their filthi­nesse, and vncleannesse, by beating downe the bodie, through fastings, watchings, and paines-taking. An ex­ample of taking such reuenge vpon our selues for our sinnes, is that weeping Saint; who was noted to be a Luk. 7. 37. 38. sinner, a verie notorious, sinfull, lewd woman. But repenting, shee commeth to Christ, and stood at his feete behinde him weeping, and began to wash his feete with teares, and did wipe them with the haires of her head, and kissed his feete, and annointed them with the oyntment. See what re­uenge the repenting sinner now takes vpon her selfe; her eyes, that before were wanton, wandering, and adulte­rous eyes; are now so set a weeping, that they trickle downe teares in such aboundance, that her teares yeeld her water sufficient to wash her Sauiours feete. Her haire, so faire and beautifull, which formerly she set forth as a [Page 175] net to catch her louers in; now she is so displeased at it, and will be so auenged on it, that she makes it a towell to wipe Christ's feete. Her lips, wherewith before shee kis­sed her wanton louers, now, therewith she kisseth Christs feete. And her costly oyntment which before she be­stowed vpon her selfe, to giue a sweete perfume to allure her louers, now she brings to Christ, and therewith an­nointeth the feet of Christ. Thus the good woman tooke reuenge vpon her selfe, for her former sinfull life.

Now, follow the motiues to perswade to contrition, 4 Motiues to contrition, or inward godly sorrow. or inward godly sorrow; and they are these.

First, God requires it. So saith the Lord by the Pro­phet Ieremie, I [...]re. 4. 1. 4. If thou wilt returne O Israel, saith the Lord, returne vnto me. And it followeth, circumcise your selues to the Lord, and take away the foreskinne of your heart. More 1 God requireth it. plainely, the Prophet Ioel. Ioel 2. 13. rent your heart, and not your garments, and turne vnto the Lord your God.

Secondly, All penitent sinners, that haue truly repen­ted, and turned vnto the Lord, haue had true contriti­on, 2 All penitent sinners haue had it. and inward godly sorrow, more or lesse, but all in truth: Dauid had it; he had a Psal. 51. 17. broken spirit, a broken and a contrite heart. Paul had it: for after that the Lord had appeared vnto him, and sayd, Act. 9. 4. 5. 6 9. 11. Saul, Saul, why persecu­test thou me? Paul trembled and was astonished; and for three daies space, humbled himselfe with fasting & prayer. Before this, Paul persecuted the Church, but now he sorroweth and grieueth for what he had done; now he humbleth himselfe before the Lord for three daies space: and to this inward humiliation, and sorrow of heart for his sinnes, he ioyneth fasting and prayer. The penitent Publicane, had this contrite spirit and broken heart: for hee would not so much as lift vp his eyes to Heauen, but Luk 18. 13. smote vpon his breast, saying; God be mercifull to me a sin­ner.

Thirdly, Contrition, or inward goodly sorrow is ne­cessarie: 3 Its necessarie. For for

First, except the heart be truly, and throughly hum­bled 1 [Page 176] for sinne, yea, rent, and broken with godly sorrow, Except the hart be rent, sinne still remaineth in the heart. it is euident that sinne still remaines in the heart. For like as a tree which is pluckt vp by the rootes, rents and breakes the earth about it: so sinne that sticks fast in the heart of a sinner, and hath taken rooting in the heart, when it is rooted out of the heart by repentance, it can­not chuse, but make a rent and a breach in the heart; it will trouble, and afflict the heart for a season. And there­fore, wheresoeuer this contrition of heart, this renting and breaking of the heart with godly sorrow for sinne, is not felt, at least in some measure, there, sinne sticks fast in the heart.

Secondly, if any be so tender ouer themselues, that 2 Except we breake our hearts, God will breake vs in his wrath. they will not suffer their hearts to be vexed and disquie­ted with the remembrance of their sinnes, and thinke it a grieuous thing to rent & breake their hearts with god­ly sorrow for their sinnes; they may iustly feare, least the time shall come, when the Lord shall Psal. 2. 5 9. speake vnto them in his wrath, and vexe them in his sore displeasure. And least the Lord will breake them with a rod of iron, and dash them in pieces like a potters vessell.

Fourthly, to mooue vs to Contrition, and inward 4 The benefits of contrition. godly sorrow, let vs consider the benefits that may come vnto vs thereby. First, Contrition, or inward sorrow for sinne, is a sacrifice acceptable to God: when we doe in 1 It is a sacrifice to God. secret humble our soules before God, and sit sighing, and groaning, sorrowing, and grieuing for our sinnes, when we are labouring to rent and breake our earthly, carnall, fleshly hearts; to roote vp some great master-sinne, out of our hearts, we then offer a sacrifice well-pleasing to God: such a sacrifice as Dauid offered, when he humbled himselfe for his sinnes. Psal. 51. 17. The sacrifices of God are a broken spirit, a broken and a contrite heart O God, thou wilt not despise.

Secondly, worldly sorrow and griefe may hurt a man, 2 Godly sorrow hurts not. but godly sorrow hurteth not. For 2. Cor. 7. 10. godly sorrow work­eth repentance to saluation, not to be repented of: but the sor­row [Page 177] of the world worketh Death; as saith the Apostle: and Dauid saith, Psal. 147. 3. the Lord healeth the broken in heart, and bin­deth vp their wounds.

Thirdly, the renting and breaking of the heart with 3 Sorrowing for sinne in this life will keepe vs from sorrow­ing in the life to come. godly sorrow in this life, is a meanes to keepe vs from sorrowing and grieuing after this life. For after this life, R [...]u. 21. 4. there shall be no more death, neither sorrow, nor crying, nei­ther shall there be any more paine: for the former things are passed away. In the Booke of Wisedome, the wicked being in hell in torments, are described by sorrow and anguish of spirit, when they shall see the righteous whom they de­spised on earth, in ioy and felicitie, and themselues cast in­to outer darknesse. Then they shall groane for anguish of spirit, and say within themselues: Wis. 5. 4. 5. &c. We fooles accounted his life mad [...]sse, and his end to [...]e without honour. How is he numbred among the children of God, and his lot is among the Saints? therfore haue we erred from the way of truth, and the light of righteousnesse hath not shined vnto vs, and the Sunne of righteousnesse r [...]se not vpon vs. We wearied our selues in the way of wickednesse, and destruction; yea, we haue gone through deserts, where there lay no way: but as for the way of the Lord, we haue not knowne it. What hath pride profited vs? or what good hath riches with our vaunting brought vs? all those things are passed away like a shaddow, &c. They that will not sorrow, nor grieue after a godly manner for their sins in this life, they that will not rent their hearts, and turne to the Lord, while they haue space for repen­tance granted them on earth; after death, shall lie in the place of outer darkenesse, sighing and sorrowing, grieu­ing and groaning, renting and breaking their hearts when it is too late. Blessed then and happie are they, Vse. who, now in this life, doe sorrow after a godly manner, Against those who breake their hart with worldly sor­row; but haue little sorrow of heart for their sinnes. for their sinnes, that they neede not sorrow nor grieue after this life.

Now, whereas God requireth contrition and inward sorrow for sinne; seeing all penitent sinners haue had it, more or lesse; and seeing that it is so necessarie, and pro­fitable [Page 178] for euery sinner, as hath beene declared: the con­sideration hereof serues to reproue those, who, for some wor [...]dly calami [...]ie or losse, are so inwardly vexed and grieued at the heart, that they euen breake their heart with sorrow & griefe; and yet are little or nothing moo­ued to sorrow and griefe for their sinnes; they breake their hearts with worldly sorrow, but not with godly sorrow. And yet worldly sorrow is hurtfull, and godly sorrow is necessarie and profitable. Be not deceiued with the vaine and false opinion of those, who thinke that this sorrowing for sinne, will make a man Melancho­like all the dayes of his life: not so. For the Lord will Psal. 147. 3. heale the broken in heart; and they that Mat. 5. 4. mou [...]ne shall bee comforted. Yea, godly sorrow brings the best ioy, and soundest comfort. Of worldly ioy and mirth, Solomon saith, Pro. 14. 13. the end of that mirth is heauinesse. But 2. Cor. 7. 10. godly sorrow S^t Paul saith worketh repentance to saluation not to be re­pented of. A sinner that hath truly repented, and beene sorrowfull after a godly manner, shall neuer repent that he hath repented: nor euer be sory, that he hath bin sorry after a godly sort. For though a sinner, sorrowing and grieuing for his sinnes, be in heauinesse for a time, yet in the end, the Lord will send him comfort, and refreshing to his soule: and the end of that sorrow will be peace, and ioy: peace of conscience, and ioy in the holy-Ghost.

CHAP. VI. Of Godly sorrow which is outward, in mourning and weeping for sinne.

HItherto of Godly sorrow which is inward: 2 Outward sor­row for sinne. Therein two things. Godly sorrow is also outward: and it stands in outward mourning, lamenting and weeping for sinne. In the handling whereof I will

First, shew the manner how a penitent sinner may ex­presse his godly sorrow aright, by outward mourning, la­menting, and weeping.

Secondly, vse motiues to perswade thereunto.

First, of the manner how a sinner that is sory after a 1 How a penitent sinner may rightly mourne for his sinnes. godly sort, ought to mourne and weepe: and therein I consider foure things.

• First, for whome we are to mourne and weepe.
• Secondly, for what.
• Thirdly the time when.
• Fourthly, the measure, how much, and how greatly
  Therein foure things,
  a sinner is bound to mourne and weepe.

Touching the first: we are to mourne and weepe for our selues, and others: for our owne sinnes, and for all 1 For whom. the abhominations that are done by others.

Dauid wept and mourned not only for his owne sins, but also for the sinnes of others. So he saith, Psal, 119, 136 Riuers of waters run downe mine eies, because they keepe not thy law. In Ezekiel, the man cloathed with linnen, which had the wri­ters inkehorne by his side, is appointed to Ezech, 9 4. goe through the midst of Ierusalem, and set a marke vpon the foreheads of the men that sigh, & that cry for all the abhominations that were done in the midst thereof. Giuing vs to vnderstand, that there were some in the city, which sighed and mourned for the abhominations that were done in the citie.

For the second: what we are to mourne and weepe 2 For what. for. That which we are specially to weepe for, is sinne: In generall, we are to mourne for all our sinnes great & small: knowne and vnknowne; secret and manifest: In particular, for some one sinne, by which we haue offen­ded, or doe still more grieuously offend God. The Is­raelites hauing offended God, by asking a King, when the Lord God was their King, and being reprooued for it by Samuel, they sorrowed, and lamented, and said to Samuel. 1 Sam. 12 19. Pray for thy seruants vnto the Lord thy God, that we die not. For we haue added vnto all our sinnes, this [...]uill, to aske vs a King. So Dauid with great feeling of his sinnes, [Page 180] and with great sorrow and mourning, confesseth his sinne [...] to the Lord, and craueth mercy, Psal. 51. 1. haue mercy vp­on me, O God, &c. Yet is most sorrowfull for his heinous, bloody sinne: points that out in particular, and praies a­gainst it. ver, 14. deliuer me from blood-guiltinesse ô God.

The third thing herein, is the time when we ought chiefely to mourne for our sinnes. It is not vsuall with 3 The time whē men to mourne for their sinnes, till the hand of God be vpon them a [...]l [...]ct [...]ng them, visiting, and scourging them for their sinnes. But the chiefest time of mourning for sinne, is, when we haue sinned; that thereby we may preuent the iudgement of God, iudging our selues, that we be not iudged of the Lord. For as the Apostle saith, 1 Cor. 11. 31. M [...]roris tempus non tunc est, cum aliquid p [...]imur aduersi, sed cum malè operamur. Chrys. de proui­dent: l. 3. If we would iudge our selues, we should not be iudged ^g The tim [...] of sorrowing and mourning for sinne, is not as a Father saith, when we are vnder the crosse, and suffer aduersity; but when we doe euill, then it behooues vs to mourne for the euill that we haue done. As when a man hath committed a­dultery, murther, or any other grieuous crime, for which 4 The measure of mourning for sinne. and therein these rules are to be obserued. his soule is in danger to be depriued of the kingdome of heauen; then is it a fit time for him to mourne and sor­row for his sinne, that he may be reconciled to God, & winne the fauour of God againe. When affliction is vp­on vs for our sinnes, necessity constraineth vs to weepe and mourne because the affliction calls our sinne to re­membrance: 1 Sorrow for sinne must be greater then for any wo [...]dly want or losse. For. but it had bene much better for vs, to haue wept and mourned for the euill of sinne, before the euill of punishment fell vpon vs for sinne.

The fourth thing herein to be considered, is the mea­sure of our outward mourning, and weeping for sinne. 1 Sinne is the cause of all euill. Concerning which, these rules must be obserued.

First, that our sorrow for sinne be greater then for any wordly want or temporall losse: for.

First, Sinne is the cause of all euill that befalleth vs in 2 A man may be saued without riches, but not without re­pentance. the course of our life.

Secondly, a man that hath want of wordly things, or sustaineth losse in temporall things, may notwithstan­ding [Page 181] be saued, & come to life euerlasting: but sinne not repented of, is able to cast soule and body into hell.

Thirdly, wordly wealth may be procured, and tem­porall 3 The soule once lost cannot be recouered. losses may be recouered againe; but the soule be­ing once lost, cannot be recouered. The losse of the soule is irrecouerable, and therefore, farre greater cause haue we to mourne and weepe for our sinnes, then for any wordly want, or temporall losse whatsoeuer.

Secondly, greater sinnes must haue greater sorrow; 2 For great sinns we must haue great sorrow. more mourning and more weeping. Dauid was sorrie for his lesser sinnes, but was exceedingly sorrowfull for his great transgressions. 1 Sam. 24. 5. Dauids heart smote him, because he had cut off Sauls skirt; but for his adultery and blood­shed, he afflicted himselfe sore; he 2 Sam. 12. 16. & psal. 51. fasted and mourned, he lay vpon the earth and made great lamentation.

Thirdly, mourning & weeping for sinne must haue 3 There must be a moderation in mourning for sinne. it moderation, that it exceed not. As S. Paul speakes in the behalfe of that incestuous Corinthian, whom he had excommunicated, but vpon his repentance, had forgi­uen; saying, 2 Cor 2. 7. Sufficient to such a man is this punishment which was inflicted of many. So that contrariwise, ye ought rather to forgiue him, and comfort him, lest perhaps, such a one should be swallowed vp with ouermuch sorrow. After this manner, a sinner expresseth his godly sorrow out­wardly, by mourning, lamenting and weeping for his sinnes.

There remaine the motiues which may perswade vs 2 Motiues to mourning and weeping for sinne. to this Godly sorrow, which is outward in mourning & weeping for sinne, and they are foure.

First, God requireth it. So saith the Prophet Esaias, Isa, 22. 12, In that day did the Lord God of hosts call to weeping and to 1 God requireth it. mourning, and to baldnesse, and to girding with sackloth. The prophet Ioel also saith, Ioel, 2. 12. Therefore now saith the Lord, turne ye euen vnto me with all your heart: and with weeping and with mourning. S. Iames saith, Iam. 4. 9. be afflicted and mourne and weepe. Let your laughter be turned to mourning, and your ioy to beauinesse.

Secondly, penitent sinners haue wept and mourned 2 Penitent sin ners haue wept & mourned [...]or their sin [...]es. for their sinnes. Dauid saith Psal, 6 6. I am weary of my groaning, all the night make I my bed to swime, I water my couch with my teares That penitent woman mentioned by S. Luke, held by diuerse to be Mary Magdalen, wept so abun­dantly for her sinnes, that those two little fountaines, her eies, yeilded her water sufficient to [...]uk, 7. 38. wash her Sauiours f [...]ete. when Peter remembred himselfe how he had sin­ned, in denying his master Christ, he went out, and Luk. 22. 62. Wept [...]tterly, Yea Christ Iesus, the head of the Saints, though he himselfe had no sinnes to lament and weepe for; yet he oftentimes wept. Comming to Ierusalem Luk. 19, 41. he wept ouer it. At the raising of Lazarus Ioh, 11. 35. Iesus wept. At his passion he wept sore: for the Apostle saith, that Heb, 5. 7. In the deyes of his flesh, he offered vp praiers & supplications with strong crying and teares F [...]entem illum frequenter [...]nue nias, nu [...]quam verò [...]identem. Chrys. in Math. 2. Hom. 6. we may often finde him weeping as a Father saith, but (seldome or) neuer laughing. Yet he wept not for himselfe, and for his owne sinnes, (for 1. Pet. 2. 22. he did no sinne, neither was guile found in his mouth) But for vs, and for our sinnes; to teach vs to weepe and mourne for our selues, and for our owne sinnes.

Thirdly, to consider the necessity of outward sor­rowing 3 The necessity of mourning for sinne. and mourning for sinne.

First, our sinns haue bene the cause of crucifying Christ: as saith the Prophet Esay: Isa. 53. 5. He was wounded for our trans­gressions, 1 In rega [...]d of our sinnes which were the cause of crucifying Christ. he was bruised for our iniquities. The serious con­sideration of this, should moue vs to lament & mourne; this should cause vs to sheede abundance of teares, to consider the grieuousnesse of our sinnes, how by them we haue crucified and pierced Christ, and certaine it is, the remembrance hereof will so worke with true peni­tent sinners, that they will breake forth into mourning: as saith the Prophet Zacharie, Zach. 12. 10. I will poure vpon the house of Dauid, and vpon the inhabitants of Ierusalem the spirit of grace and of supplications, and they shall looke vpon me whom they haue pierced, and they shall mourne for him as one mour­neth for his onely sonne, and shall be in bitternesse for him, as [Page 183] one that is in bitternesse for his first borne. In that day there shall be a great mourning in Ierusalem, as the mourning of Hadadrimmon in the valley of Megiddon. and the land shall mourne euery family apart, &c.

Secondly, our eyes conuey much euill to the heart, 2 Our eies con­uay much euill to the heart. and therefore must weepe much: as they let in sinne, so they must, as much as they can, let it out. In worldly griefe, the heart is eased by weeping: so by teares shedde for sinne, the soule is eased.

Thirdly, Sinne is the cause of affliction and miserie; 3 Sinne is the cause of mise­ry, the cause of trouble, and calamitie that befals vs in the course of our life: Wherefore, as we mourne and weepe for the paine and miserie, so ought we much more to mourne, to lament and weepe for sinne, which is the cause of our miserie.

Fourthly, consider that now, euen in this present life, 4 Either now we must mourne & weepe, or we shall hereafter. we must mourne and weepe for our sinnes, least we be constrained to mourne, and weepe in that dolefull and heauie place of mourning, where there is weeping and gnashing of teeth. And they that will not now weepe and mourne for their sinnes, sha [...]l hereafter. As our Sauiour saith, Luk 6. 25. Woe to you that laugh now, for ye shall mourne and weepe.

And yet more to perswade vs to this godly sorrow, to 4 Benefits of mourning and weeping for sinne. weepe and mourne for our sinnes: consider the Benefits that come thereby. Weeping and mourning may wea­ken, and hurt the bodie, but it strengthens, and helpes the soule: it may harme the bodie for a time, but it doth the soule good for euer. And the Benefits thereof are these.

First, outward sorrow for sinne, arising from the in­ward 1 Mourning & weeping for sinne, is a meanes to ob­taine mercy. sorrow of the heart, is a meanes to obtaine mercie with God. It is said of Hezekiah, that Isa. 38. 3. he wept sore. But his sore weeping was a meanes of obtaining mercie and fauour with the Lord. For, praysing the Lord, he saith, ver. 17. Thou hast cast all my sinnes behind thy backs. Marie Mag­dalene weepes and sheeds teares in abundance, but this [Page 184] her mourning and weeping for her sinnes, is a meanes of obtaining mercy with the Lord; for the Lord saith vnto her, Luk. 7 38. 48. thy sinnes are forgiuen.