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 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 Å¿ 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 t 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 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 u 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 x 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 z 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 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 a 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 St Paul sayth of himselfe b 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 c 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 d 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
faith is p. 14. 2. Titles giuen therunto 4. 1. Precious faith ibid. 2. Sauing faith ibid. â— Iustifying faith ibid. 4. Faith of Gods Elect. ibid. 3. Properties belonging vnto it 3 1. Knowledge of the Word of God p. 15. 2. Assent vnto the Word of God ibid. 3. Perswasion of the Mercy of God ibid. Vse 1. Against implicite faith p. 16. Vse 2. To labour for a particular faith p. 17. Vse 3. Consolation to them which haue the true faith p. 19. 4. Wherein true Faith consisteth Chap. 7. True Faith consisteth in two things 1. In the right knowledge of the true God pag. 20. two-fold 1. The generall knowledge of God two-fold 1. To know that there is a God which is discerned by 1. The light of nature pag. 21. 2. The works of the creation ibid. Vse Against Atheists which deny God three wayes 1. In heart pag. 22. 2. In words pag. 24. 3. By their deeds p. 25. 2. To know that there is One onely true God Cha. 8. Acknowledging 1. The vnity of the God head p. 26. 2. The Trinity of persons ib. Vse Against Idolatry two-fold 1. Outward two-fold 1. Open plain p. 28. 2. Close couered p. 29 2. Inâ—ard or spirituall p. 31. 2. The particular knowledge of God And what it is chap. 9. wherin foure things are to bee considered 1. How necessary it is For 1. God requireth it p. 34. 2. God complaineth of the want thereof ibid. 3. It s better then sacrifice p. 35. 4. Without it wee cannot bee saued ibid. 2. How profitable it is For 1. It maketh peace amongst men of contrary dispositions ibid. 2. Eternall life commeth thereby p. 36. 3. How dangerous the want thereof is For it causeth 1. Mourning and desolation ibid. 2. A reprobate minde ib. 3. Punishment p. 37. 4. Meanes whereby wee may come to the right knowledge of the true God Two fold By 1. The Scriptures that by 1. Reading the Scriptures p. 38. 2. Hearing the Word ibid. 3. Meditating vpon the Word ibid. 4. Praying for a blessing vpon the meanes ibid. 2. The Spirit of God ibid. Vse To reprooue 1. Those who content themselues with a generall knowledge of God p. 39. 2. The Romists who will not suffer the people to read the Scriptures in a language which they vnderstand ibid. 3. Those who wilfully liue in ignorance p. 41. 2. In the knowledge of the mistery of the Incarnation of Christ chap. 10. And in the knowledge of Christ consider 2 things 1. The sorts and kindes of it two-fold 1. Externall and visible p. 43. 2. Internall spirituall two-fold 1. Generall ibid. 2. Particular p. 44. 2. The Necessity thereof three-fold 1. Hee that wanteth the knowledge of Christ is ignorant ibid. 2. In regard of the knowledge of Christ all things else are but base pag. 45. 4. Without it wee cannot bee saued ibid. Vse Against those that denie Christ by 1. Infidelity as Infidels Pagans Turkes Iewes p. 46. 2. Heresie denying 1. The Natures of Christ his 1. Godhead p. 47. 2. Manhood ibid. 2. His offices of 1. King p. 48. 2. Priest p. 49. 3. Prophet p. 50. 3. Apostasie or falling away 2-fold 1 Particular 1. Into sinne ibid. 2-fold A falling 2. From the profession of Christ through 1. Infirmity p. 51. 2. Security ib. 2. Vniuersall two-fold A falling away 1. From a mans former righteousnesse holinesse to prophanesse and wickednesse p. 52. 2. By sinning against the Holy Ghost Where foure things 1. What it is to sinne against the Holy Ghost p. 52. 2. Why so called ibid. 3. The nature and quality of it shewed in six things p. 54. 4. The punishment thereof three-fold 1. Finall impenitency ibid. 2. Neuer forgiuen ibid. 3. A fearefull end p. 55. 5. Who are partakers of the true Faith chap. 11. Shewed 2 wayes manifesting 1. Who haue not true Faith and that two wayes 1. In generall Reprobates p. 57. 2. In particular 1. The Enemies of the Gospell ibid. 2. Prophane people ibid. 3. Hypocrites ibid. 2. Who haue the true Faith and that two wayes 1. In generall the Elect. p. 58. 2. In particular 1. They that are effectually called ibid. 2. The Regenerate p. 59. 3. They that call vpon God ibid. 4. They that shew their faith by their workes ibid. Vse 1. Not to maruell that vnregenerate men are so wicked for they haue not faith p. 58. Vse 2. Consolation to them that haue true Faith for they are of Gods Elect. pag. 60. 6. The necessity of hauing the true faith ch 12. For 1. Faith is the life of the soule p. 60. 2. Without faith nothing can please God pag. 61. 3. Without faith wee cannot bee saued pag. 62. Vse To get faith into our hearts ibid. 7. The benefits of true faith cha 13. and they are seuen 1. Iustification p. 64. 2. Adoption p. 66. 3. Purifying the heart ibid. 4. A happy life p. 67. 5. Victory ouer the world p. 68. 6. Victory ouer the Deuill ibid. 7. Saluation ibid. Vse To vse all possible meanes to obtaine the true sauing faith p. 69. 8. How true sauing faith may bee obtained chap. 14. By two meanes 1. The efficient cause of faith the Spirit of God p. 70. Vse Against mans free-will in spirituall good things p. 71. 2. The instrumentall cause of faith The Word of God pag. 72. two-fold 1. The Law p. 72. 2. The Gospell p. 73. Vse Against those who boast of their faith and yet lightly regard the Word of God the ordinary means of obtaining faith pag. 74. 9. Meanes wherby true faith is increased and preserued Chap. 15. they are three 1. The Word of God that by 1. Reading the Scriptures p. 75. 2. Hearing the Word of God p. 76. 3. Meditating vpon the Word p. 77. 4. Conference about the Word ibid. 2. The vse of the Sacraments which 1. Nourish the soule ibid. 2. Confirme the promises of the Gospell p. 78. 3. Prayer pag. 79. Vse Diligently and conscionably to vse these meanes whereby faith is increased and preserued p. 79. Quest Whether may true saith be so preserued that it may continue for euer and not vtterly faile Chap. 16. 1. The decree of Gods election is sure pag. 82. 2. They are built vpon a rocke ibid. 3. They are ingrafted into Christ ibid. 4. They haue Gods promise not to fall away for euer ibid. 5. Christ hath prayed for the Elect that they may perseuere to the end p. 83. 6. They are within the golden chain of Saluation ibid. Answ They that haue the true faith their faith cannot altogether faile nor they vtterly fall away For Vse 1. To make our calling and election sure pag. 87. Vse 2. Consolation to the children of God because their faith shall not vtterly faile pag. 88. 10. Signes of true faith chap. 17. two-fold 1. Inward 5. 1. The witnesse of the Spirit p. 89. 2. A feeling of grace p. 90. 3. A Desire to obey Gods commandements ibid. 4. Deuout prayer ibid.
to the p 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 q 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 sueâ—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 r 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 saith Å¿ 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 t 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 u 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 it s 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 the rest of their wealth and substance Like as x 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 y 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 z Iam. 2. 17. Faith as St 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 a 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 b Rom. 10. 10. With the heart man beleeueth vnto righteousnesse and with the mouth confession is made vnto saluation And this Confession of Christ is two-fold Two-fold The one in time of peace 1 In time of peace Two-fold The other in time of persecution The Confession of Christ in time of peace is two-fold 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
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 t Eph 5. 3. vâ—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 u Psal 19. 12. who can vnderstand his errours and againe x 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 y 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 stonâ— is the meanes to finde out our sinnes the law of God wiâ—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 z 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 blemisheâ— 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 It s good and profitable for euery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one to know himselfe to search and try his own heart and by diligent inquirie to find out his owne particular sinnes to know his owne weakenesse and wickednesse his sinnes and his miserie Dauids exhortaâ—ion is a 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 b Gen. 1. 27. image of God expounded by S. Paul to be c 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 d Si bene inspexeris teipsum inuenies materiam contemnendâ— teipsum Stell dâ— contempâ—â— 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 e Rom. 5. Ver. 6. 8. 10. vngodly sinners enemies of God f Ephe. 2. 13. dead in trespasses and sinnes children of wrath and g Ephe. 5. 6. children of disobedience Yea by nature and of our selues without Christ we are h Râ—u 3. 17. wretched and miserable and poore and blind and naked Besides all this in danger of the i 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 from the danger oâ— 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 St Paul k 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 veâ—ie necessarie for First vnlesse a man know himselâ—e to be sinfull and 1 For our Humiliation wretched and miserable he will neuer be brought to true l 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
5. Conflict between the flesh and the Spirit twofold 1. A striuing against sin p. 92. 2. A striuing against doubtings pag. 93. Vse Examine our selues by these inward signes whether we haue the true faith p. 94. 2. Outward ch 18. they are 4. 1. Patience p. 96. two-fold 1. In suffering afflictions pag. 97. therein two things 1. How our sufferings may please God Three things required thereunto ibid. 1. To suffer for the name of Christ p. 97. 2. To suffer for weldoing p. 98. 3. To suffer patiently ib. 2. Motiues to perswade to patience and they are three 1. The Scripture by 1. Testimonies p. 99. 2. Examples ibid. 2. The Necessity thereof p. 100. for Afflictions are 1. Trials of our faith and patience p. 101. 2. Meanes to cleanse our hearts from sinne ibid. 3. Without Afflictions wee cannot come to Heauen p. 102. 4. Without Afflictions wee are no sons of God p. 103. 3. The Benefit thereof for Afflictions are 1. A meanes to humble vs. p. 104. 2. A meanes to stirre vp the graces of God in vs. ibid. 3. A meanes to bring vs neerer vnto God ibid. 4. A Signe of Gods loue p. 105. Vse 1. Patiently to endure afflictions ibid. Vse 2. Against Impatience threefold 1. Murmuring against God pag. 106. 2. Limiting God p. 107. 3. Fainting vnder the Crosse ibid. 2. In suffering wrongs and iniuries from men chap. 19. And therin two things 1. The sorts and kindes of wrong pag. 108. three-fold To a mans 1. Body 2. Goods 3. Good name and that 1. Secretly p. 108. 2. Openly two waies By 1. Word p. 109. 2. Deed. ibid. 2. To suffer wrong patiently p. 110. where Motines thereunto 1. Testimonies of Scripture p. 110. 2. Examples of suffering wrong 1. In body p. 111. 2. In goods ibid. 3. In good name ibid. 4. In body goods and good name p. 112. Quest Whether is a Christian bound so to suffer and forbeare all wrongs as that in some cases he may not seeke to right himselfe by lawfull meanes p. 113. Answ Patience in suffering wrongs is to bee shewed two waies 1. In forbearing foure things 1. Rash anger hatred malice c. pa. 114. 2. Reprochfull speeches ib. 3. Priuate renenge ibid. 4. Suing at law about lesser wrongs pa. 115. and heere Rules are to bee obserued 1. Not to goe to law in the first place P. 115. 2. Not to hate the person of our enemie pa. 116. 3. Not to vse the rigour and extremity of law ibid. 2. In forgiuing wherein two things 1. To forgiue the party that hath done the wrong pag. 116. 2. Concerning the wrong done and therein three things 1. To passe by small offences pag. 117. 2. In greater wrongs to cleere our owne innocencie and then to put vp the wrong ibid. 3. In greatest wrongs a man may vse the benefit of Law so it be in a lawfull manner p. 118. Vse 1. Against priuate reuenge Where Reasons to disswade from Reuenge 3. 1. Reuenge more enrageth the aduersary p. 118. 2. Hee that reuengeth his owne cause vsurpeth Gods office p. 119. 3. Rather bee auenged on thy sins ibid. 2. Against those that goe to Law for small offences and the least iniuries ibid. 3. Against those that will not forgiue their enemies Where Reasons to mooue vs to forgiue and that freely For 1. God commandeth it p. 121. 2. Christ forgaue his enemies ibid. 3. Except we forgiue we cannot bee forgiuen ibid. 2. Reformation of life Chap. 20. p. 122. Vse 1. To giue testimony of our faith by a godly life For therby we 1. Glorifie God p. 124. 2. Adorne the Gospell of Christ ibid. 3. Stop the mouths of those which speake euill of the way of the Lord. ibid. Vse 2. Against those that say they haue faith and are not reformed in life pag. 125. 3. Workes of mercy chap. 21. Where of the extent â—f charity to all duties of mercy both corporall and spirituall p. 129. Vse 1. To giue testimony of our faith by our workes of mercy and deeds of charity p. 131. Vse 2. To reprooue 1. Coldnesse of charity p. 132. Discerned by foure things 1. Deferring the poore p. 132. 2. Giuing almes with an vnwilling minde ibid. 3. Stopping the eare at the cry of the poore ibid. 4. Chiding away the poore p. 133. 2. Want of Hospitality p. 134. Where the cause of the decay of Hospitality is enquired found to be 1. In generall Sinne. p. 135. 2. In particular 1. Contentions suing at law ibid. 2. Excesse in eating and drinking ibid. 3. Whoredome p. 136. 4. Pride in apparrell ibid. 5. Oppression ibid. 6. Sacriledge ibid. 4. Confession of Christ before men Chap. 22. two-fold 2. In time of peace two-fold 1. Not to be ashamed of the profession of the Gospell p. 138. For 1. God requireth it ibid. 2. God promiseth a reward vnto it p. 139. 2. To bee constant in our profession ibid. Vse To reprooue 1. Those that are fearefull to professe the Gospell by reason of disgracefull speeches vniustly cast vpon them that professe the Gospell ibid. 2. Those that are still doubtfull and not setled in iudgement for the truth of religion p. 141. 3. Lukewarme professours ibid. 4. In time of persecution two-fold 1. To stand to our faith when wee are called in question for it p. 142. 2. To stand in defence of our faith vnto the death p. 143. Vse Against temporary faith and formall profession pag. 145. THE ANALYSIS OF THE SECOND BOOKE Of the way to the Celestiall Paradise Concerning Repentance THE second book consisteth of two parts 1. The Preface containing two things 1. The order of the Treatise Chap. 1. pag. 149. 2. The partition of the Treatise pag. 150. 2. The subiect Matter wherein six things are to be considered 1. What Repentancâ—â— chap. 2. Wherein is declared that 1. Repentance is a gift of God p. 151. Vse Against those who thinke that they can repent when they please p. 153. 2. Thereunto are required three things 1. The feare of God p. 151. 2. A change of minde p. 152. 2. A turning from sin vnto God p. 153. 2. The parts of Repentance two ch 3. 1. Mortification pag. 155. 2. Viuification ibid. Vse To reprooue 1. Those who turne from no sinne p. 156. 2. Those who turne from one sinne to another ibid. 3. Those who turne to their sinnes againe pag. 157. 3. The Manner how a sinner may truely repent And what things are required therevnto ch 4. where consider 2 things 1. Six steps degrees wherby a sinner is going down towards Hell 1. An entising of the heart to a liking â—of sinne with a voluntary delight therin p. 159. 2. The hearts consenting vnto sinne ibid. 3. Doing euill ibid. 4. Continuance in euill ibid. 5. Custome in sinning ibid. 6. Obstinacy in sinning ibid. 2. Six steps degrees wherby a sinner ascendeth to Heauen Or six things required to true RepeÌ„tance 1. The knowledge of sin p. 160. wherin two things 1
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 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 Å¿ Nulla substantia nâ—ua câ—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 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 g 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 h 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 i Ephes 4. 1. walke worthy of the vocation wherewith they were called And exhorting the Philippians to a godly conuersation he saith k 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 doe labour to walke conscionably before God and towards men when they shall see that they liue l Phil. 2. 15. blamelesse and harmelesse the sonneâ— 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 m Luk. 1. 6. walke in all the Commandements of the Lord blamelesse this godly conuersation and vnblâ—meable life is able to stop the mouthes of prophane and wicked people as S. Peter also saith n 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 o 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 Vse 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 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 vnâ—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 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 a 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 b Gal. 5 6. worketh by loue And not that vaine and vnprofitable faith which S. Iames calls a c 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 d 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 e Jâ—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 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 f 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 g 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 h 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 i Externa testimonia interâ—ae pâ—tatis outward testimonies of inward piety And good workes though they be not the meritorious k Nâ—n â—aâ—sa regnandi sed via ad regnum Bâ—rn cause of obtaining the Kingdome of Heauen yet they are the way to the Kingdome For as the Apostle saith l 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 m 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 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
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 i Luk. 6. 37. forgiue and you shall be forgiuen And by example for he himselfe prayed for his enemies k 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 l Mat. 1â— 35. so likewise shall my heauenly father doo also 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 m 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 n 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 â—â—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 â—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 o 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 p 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 q 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 r 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