rams as a sufficient ransome for the sinne of mans soule Mich. 6. 7. so that we finding no succor in this worlde are constrained to fly to the holy Angels and to craue their helpe in this behalfe But what can be hoped for at their hands whose righteousnes be it neuer so greate is no more then they doe owe to God for themselues being bounde to serue him with their whole mind hearte and the whole strength and power of their nature If it be imagined that their death might deliuer vs from death we answere first that no man can finde such fauour in their sight as that they will suffer themselues to be accursed for him from the happy and glorious presence of God which they haue enioyed in heauen euer since the first creation thereof Secondly if that we shoulde suppose such an impossible and inordinate loue in them yet the death of many angels coulde not satisfie Gods iustice for the sinne of mankinde but onely for the sins of some number much lesse performe all those things which are needfull for the effecting of our saluation and therefore euery one may say of him selfe O miserable man that I am whom no creature either in heauen or earth can deliuer from sinne and from the punishment of eternall death due vnto it Seing therfore that no creature can satisfie Gods iustice for the sin of man it remaineth that God shoulde either saue man without takeing any satisfaction for his sinne or else himselfe be this mediator for it hath already bene declared that God hath certainly decreed the saluation of man but both these are impossible for God can no more saue man without satisfaction made to his iustice then he can cease to be iust or to be God Againe it is no lesse impossible for God himselfe to make this satisfaction for first sinne cannot be imputed to the godhead but onely to some nature which is capable of sinne but the diuine nature cannot any way be made or imagined the subiect of sin no more then the fire can be made the subiect of extreame cold secondly if this impossibilitie were supposed that God could some way take the sinne of man vpon himselfe yet he could suffer no punishment for it for his nature is such that it can no way suffer much lesse sustain the punishment of eternall death due vnto our sinne What then can all the wit wisedome pollicie and inuention of man say to this case but onely acknowledge that mankind is in a most wretched miserable case quem ipsa salus seruare non potest whom God himselfe cannot saue But when man is brought to a bay and euen at his wits ende there the wisedome of God doth most appeare and that which seemeth impossible to man is possible with God who as he hath decreed mans saluation so he is able to bring it to passe and that not by taking away his owne iustice and essence but by satisfying and establishing it not by polluting the Godhead with the sin of man but by purging man from sin by the infinite power of the Godhead not by translating sinne from man to God but by making the nature of man able to beare the own burden by ioyning it to the nature of God not impairing his owne iustice but punishing the sinne of man more then it deserued and yet not consuming man in his wrath but declaring the endlesse riches of his mercy in sauing him from death that so all the praise glorie and thankesgiuing of our saluation might redound to God who is the beginner worker and finisâ—â—r yea the very meanes of it and who as he did in the beginning without the helpe or meanes of any creature create man in perfect holinesse and happinesse so againe he himselfe and that by himselfe doth restore him to perfect righteousnesse holinesse and eternall glory But it is needfull that we make a more plaine declaration of this mysticall and wonderfull doctrine especially it being the most happy and ioyfull doctrine which euer sounded in the eares or was at any time vttered by the tongue of man the summe of it is this The onely meanes whereby God coulde restore man to his first estate was that he himselfe should take vnto his diuine nature the nature of man so that he might in that nature take vpon him both the guilt also the punishmeÌ„t of our sin For this cause the sonne of God euen God himself did take vpon him our nature consisting of a body a soule indued with al the naturall powers faculties which are in man yea subiect to all humane infirmities yet without sinne This humane nature was begotten not by maÌ„ but by God it being formed fashioned not by the seed of maÌ„ but by the power of the godhead in the wombe of the virgin Mary who was of the linage of Dauid of part of her substance it being first sanctified by the holy Ghost from the inherent corruption of sinne so this nature being from the first moment of the conception vnited to the godhead in one person called Iesus the Sauiour of the worlde the promised Messias or the annointed or holy one of God and consisting of the diuine and a humane nature was brought foorth into the world in Bethlem in the land of Iury according as the prophets had foretold in the raigne of Augustus Caesar and so liued about 33. yeares till that in the daies of Tiberius Caesar it suffered a shamefull and violent death the which death of this humane nature was more then a sufficient ransome for the sinnes of the whole worlde because it was the death of God tho not of the Godhead and therefore it was of infinite merite and dignity yea it was more then the eternall death of all the men in the world although it had lasted but one moment of time as it continued but three daies For it is and that in the iudgement of any reasonable man a farre lesse matter that all the creatures in the world should die for euer then that God himselfe the creator of all things the Lord of glory and giuer of life yea who is glory and life it selfe should suffer death one minute of an houer So that the humanity of Christ gaue the possibility of suffering death as the diuinitie gaue the sufficiency excellency merite of this ransome or paiment made to God for the debt of man This incomprehensible mysterie of Gods wisedome and eternall counsell may be declared after this manner Suppose that there is in this or that countrey an absolute maiesticall and glorious monarch or king against whome many thousands of his subiectes rebell refusing to performe loyall obedience to his lawes The King seeing this rebellion purposeth so to deale in reuenging it as that not onely his iustice but also and especially his mercy and loue towards his naturall subiectes may appeare and therefore he meaneth to punishe their offence in himselfe by putting to death his owne onely
A TREATISE of the threefolde state of man wherein is handled 1 His Created holinesse in his innocencie 2 His Sinfulnesse since the fall of Adam 3 His Renewed holinesse in his regeneration Ephes. 4. 22. 23. 24. 2 You haue beene taught in Christ to put off the Olde man corrupt according to the lusts of error 3 To be renewed in the spirit of your mindes and to put on the New man 1 Which was Created according to God in righteousnesse and the Holinesse of trueth Printed at London for Robert Dexter and Raph Iackeson 1596. To the godly wise and vertuous ladie the Ladie Elizabeth Cary wife to the right worshipfull Sir Robert Cary Knight temporall and eternall happinesse in the Lord Iesus AS the writing and publishing of bookes for the good of the whole Church so the intituling or dedicating of them Right worshipfull Lady to some notable personage in particular is grounded vpon many iust causes and great commodities which it bringeth commended vnto vs by the continual practise of the Church from time to time and warranted by pregnant examples in the word of God For by this meanes it commeth to passe that both the fauour of men whereby the building of Gods Church is greatly furthered is procured for the maintenance of the trueth and the proffessours of it and also their graces vertues and Christian liues not onely crowned with due and deserued praise a thing righteous and acceptable in the sight of God yea a notable encouragement and spurre to good workes and therefore carefully perfourmed by the Apostle Paul Rom. 16. and in many other places but also propounded for imitation to the whole Church as cities set on the tops of hils and as a candle not couered with a bushell but set in a candlesticke in the light wherof men may see enter and follow on the way leading to eternall life Thus the Euangelist Luke writeth the story of the life death of Christ to one Theophilus and Iohn that diuine Apostle inscribeth one of his Epistles to a certaine faithfull and elect Lady and thus as infinite others haue written publike argumentes to priuate men so we doe now presume to prefixe your Ladiships name to this simple treatise written of a matter worthy to be handled after a better manner to wit of the spirituall state of man or of the holinesse and sinfulnesse the puritie and corruption of the soule It is not needfull vnlesse perhaps in regard of them who are vnacquainted with the state of that country to rehearse the reasons mouing me so to doe To let passe the earnest desire of them who might commaund me in any lawful matter but especially in this it is well knowen that in the towne country where you dwell as in worldly dignity God hath giuen vnto you an high place and calling so you haue returned thankefulnesse to him and beene in the profession of the Gospell of Christ not the last or lowest but forward and zealous and that not onely in seruing God your selfe but also in procuring the saluation of others by setting vp and maintaining the ministery of the word and fauouring the sincere preachers and professors of it As I my selfe who being in some sort astraunger in those partes know not much of the affaires of them know in diuerse of my friendes for whose good I haue good cause to reioyce and to giue your Ladiship hearty thankes for great fauour shewed vnto them Yea I am perswaded that many in that country the good whereof especially we intend in this action will to let other reasons passe euen for that loue which they beare vnto you more hartely fauour and more willingly take the paines to peruse this treatise Neither doe I doubt but that God will accomplish that notable worke which he hath begunne in you and by your meanes so inlarge that fountaine of spiritual grace which he hath put into your heart that the streames thereof shall ouerflow that dry and barren contry and water that tender plante of the true knowledge of Christ so lately set and so seldome to be seene in it yea refresh the bowels and reioyce the hearts of all that feare God Considering that for the effecting hereof God hath giuen vnto you manie singular meanes which he hath denied vnto others of his seruants as namelie worldly honour and power the which meeting with the vnfained loue of God and of his glory doth as a mightie gale of winde set forward the gospell of Christ in a speedie and happie course purchasing vnto it friendlie entertainemet and fauour at the handes of many who otherwise would perhaps not greatly regard it For then the state of the Church is most flourishing when as Kinges and Queenes Lordes and Ladies and all degrees of honourable men women are nourse-fathers and nourse-mothers vnto her But then especially this commeth to passe whenas wisedome sitteth at the helme guiding worldly power spirituall zeale in the right course As touching the which vertue if I should heere mention that which is constantly reported of you I should seem to many euen to all that know you not to doe that which I would be loath to do euen to flatter that not onely your selfe but also your sexe the which if that be true which is generally thoght and spoken may by your example wipe away that blot of sillie simplicity and want of deepe reach in matters of importance wherewith it is vsually stained and debased But I must be sparing in this behalf least that I seeme to mind and admire your wisedome so much that in the meane time I forget and offend your modesty the most proper and pretious iewell of your sexe Onely I desire God to encrease this and all other his good graces in you and so to guide you by them in the whole course of your life that they who haue occasion to trie may haue good cause to say as the prophet Dauid doth of and to Abigal 1. Sam. 26. 33. Blessed be thy wisedome you know the storie Thus being loth to be tedious and troublesome vnto you I commend this sillie present to your gentle acceptation your Ladiship to the gracious protection of God Written in Cambridge this xxx of March in the yeare of grace reuealed 1596. Your Ladiships to be commaunded in all duetifulnesse Thomas Morton To the reader encrease of all spirituall vnderstanding and euerlasting peace WE doe here offer to thy christian consideration and courteous entertainment gentle reader a rude description of the spirituall state of man The which if perhaps thou desire to haue for shortnesse plainnesse memory and fashions sake comprised in some one memorable worde may not vnfitly be tearmed Adam in whome onely all these three estates did concurre and may be seene or an anatomie of the soule A matter of all other most needefull to be knowen and learned yea most worthy to be handled explaned dilated and illustrated with all care and diligence it being that
downe with a nette to entangle him man flyeth from sathans nett as from a most hurtfull thing in that he resisteth his temptations for a while But he commeth willingly to Gods baite yea not only vncalled but also flatly forbidden eateth of it greedely for he being once caught and entangled changeth his minde and will thinkeing that to be good and holsome which before he knewe to be hurtfull by al meanes to be auoided So that the fall of man came as hath been declared of the freedome or rather of the preuersnesse of his owne will according to the eternall decree purpose of God by the malitious instigation of sathan who hauing before fallen himselfe did vehemently desire the fall of man that for these reasons First for that he had now coÌ„ceaued a vehemeÌ„t desperate hatred of God hauing iustly for his sin cast him out of his presence the which before his fall he enioyed in heauen And for so much as he did easely see that his malice could not reach to God himselfe therfore he thought that the next way was to despite dishonor him in his creatures by defacing maÌ„ who only of al the creaturs in this world was made according to Gods owne image yea further to depriue god of al that glory ship that man should performe vnto him Secondly Sathan desired to effect the fall of man that so he might haue the more company both in his sinne and in his punishment He being thus affected towards Gods glorie and mans saluation ceased not till that by his faire promises and plausible pretenses he brought man out of the true paradise into a fooles paradise making him beleeue that the â—ransgression of Gods commaundement was the onely way for him to become a God and so he perswaded Eua in the forme of a serpent and Adam in the forme of Eua to eate of the forbidden fruite It is doubted how Adam being in the state of innocency and knowledge could be so palpably deceiued as to beleeue such a notorious lie especially seeing the Apostle saith that Adam was not deceiued but Eua. But he meaneth that Eua was first yea more easely and grosly deceiued for as her knowledge was lesse so we must thinke that her infidelitie was greater then was Adams who although he was made to distrust in part the word of God yet he was not nor could be so blinded by Eua as she was by the delusion of the diuell and therefore he sinned more of wilfulnesse then of blindnesse choosing rather to disobey God then to displease Eua by reiecting her importunate request and refusing to take such part as she tooke who being his wife yea his onely companion was no doubt a great pleasure ioy and delight vnto him Thus much of the fall of Adam which is the fall of all mankind For Adam being the father of al men did sustaine the publike person of mankind both in his innocencie and also in his fall in his happinesse and in his misery If it be asked why all mankind fell seeing not all but some of the Angels did fal wee answere that all men were in the very moment of the fall in Adams loynes and therefore did both stande and fall with him but the Angels doe not be get one another being all created immediately by God himselfe and therefore the sin of one Angell doth not take holde of another vnlesse that one by consenting to the sinne deuised by another doe make himselfe sinful as it was in the fal of the Angels wherin one or some few were the chief authors of this conspiracy the rest approued it took part with them as may be gathered by that distinction which is made of them one being made chiefe or head the rest his inferiours Mat. 25. 41. Goe ye into eternall fire prepared for the Diuell and his Angels Sect. 3. Of the state of regeneration and saluation THE third state followeth which is the recouering of the first state of life wherein man was created in the beginning For God in suffering man to fall did not purpose the finall ouerthrow and destruction of so excellent a creature but rather the illustration of his owne vnspeakable mercy and goodnesse towards man in pardoning his sinne and in restoring him to life This state we call the state of saluation for that man in it is not onely indued with life as he was before but also saued and deliuered from eternall death whereunto he fell by his sinne Yet not all mankind is restored to life but onely a fewe that it might appeare both how vnapt man is to do any good how vncapable of saluation he is made by sinne in that he cannot attaine vnto it no not now when as God hath appointed the meanes and the way of it and as it were setting heauen gates wide open doth offer saluation to all men and lastly that the iustice of God might be declared in punishing the reprobate for their sinne And yet the state of mankind is happy in respect of the Angels which fell for none of them are or shal euer be restored to their former state and that for these causes First and chiefly because their fall was so great as that it is impossible that they shoulde recouer their first estate the greatnesse of their fall commeth of that greate measure of knowledge light and grace wherewith they were endued and the which they did tread vnder their feete and despise for if they had fallen onely from some small measure of grace a greater measure would haue recouered them but they hauing alreadie reiected and made of no force so much grace as any meere creature is capable of haue no remedy left for their saluation And as they fell from the highest degree of grace so they fell into the lowest sinke of sinne euen to the highest degree of sinne that can be imagined which is a most desperate deadly cruell fierce contumelious shamelesse open professed wilfull and spitefull hatred against God and all goodnesse yea against all his creatures both good and euill This came of the exceeding great strength of their nature which being once let loose to sinne coulde not stay or rest but in the highest degre of it Like vnto this remedilesse fall of the wicked Angels is that sinne which is in the scripture called the sin against the holy Ghost when as one being endued with a great measure of grace doth fall into this fearefull and desperate hatred of God and of all goodnesse for as hee who falleth from a steepe and high rocke into a deepe pit or gulfe can not possibly escape death whereas one whose fall is lesse may haue hope of life so it is with these wicked Angels whose sinne we may truely call that vnpardonable sinne committed against the holy Ghost Further the sin of the Angels deserued more seuere punishment in that they were better able to resist it seeing the glory of God in heauen therefore
subiect to them if violence had bene offred yet there could none happen in this pure state For then there were no wilde beasts to deuoure teare in peeces no euill constitutiō of the aier to distemper or infect no inordinate affections in a mans minde whereby he himselfe might be the cause of sickenes hurt or death to himselfe but all the creatures were so disposed as that they should euery way further and by no meanes impaire the good estate of man Lastly if it be granted that Adams body had no such strange temperature which coulde continue for euer no one qualitie getting the vpper hand ouer-any other neither any such immunity against violent deaths but that he might by ouersight forgetfulnesse or some humane infirmitie be ouertaken with hurt sicknesse age and death the which opinion is rather to be receaued yet he had this supernaturall priuiledge of immortalitie granted vnto him by the worde of God and confirmed by the tree of life the fruite whereof being taken and eaten had this vertue in it not by nature but by the miraculous and extraordinary worke of God to make man liue for euer by freeing him from all daungers hurts woundes sicknesse and age Likewise this happines was in regard of the soule of Adam exceeding greate he hauing not onely a mind illuminated with the true knowledge of God of all other thinges which did any way belong vnto him but also his wil affections free from al immoderate desires or greiuous passiōs which might any way molest or trouble him The which state of the soule as it is a part of mans holines in that it is agreeable to the will worde and image of God so in regarde of the incomparable pleasure and ioy arising of the true contemplation of God of a quiet conscience and orderly affections it containeth in it a great parte of mans felicity Likewise the whole person of man was adorned with this crowne of glory that he was a monarch here on earth hauing the Lordshippe and dominion of these inferior creaturs giuen vnto him So that to conclude this point the happinesse of man was very wonderfull in that he enioyed all good things whatsoeuer euen God himselfe with all the creatures This was the happinesse of mans first estate whereof this question may be asked whether it was appointed by God to continue for euer or else to be but an entrance to a greater happinesse in heauen whither some doe thinke that man should at length haue bene translated although without death yet not without some change of his earthly body But hereof we cannot say any thing haueing learned nothing in the worde of any other happinesse of this first estate then this which hath in some sort bene described and which although it may seeme to come much short of true happinesse and to be rather a terrestrial then a celestial yet in trueth it was perfect happines although not absolute because it was mutable for wheresoeuer God vouchsafeth to the creature the fruition of his presence there is full perfect happinesse whether it be in heauen or on the earth Sect. 2. Of the miserable state of man since the fall of Adam MAn by his sinne did separate himselfe from God lost the coniunction which he had with him both spiritual which is perfect holinesse and personall or local which is happinesse and was cast out of the presence of God and out of paradise in the which place being a terrestriall garden God did reueale himselfe and his glory to man after a speciall manner and so he loosing the fountaine of happinesse he did withall loose all the streames which flowed from thence belonging either to his body or soule his body which was before beautifull and maiesticall became deformed and contemptible being as the experience of all ages doth teach vs often many waies crooked ridiculous foul yea somtimes horribly monstrous and vgly For continuall health he hath infinite diseases infirmities sickenesses sores For his former felicitie he is subiect to as many daungers as there are thinges in the worlde there being almost nothing which may not become mortall vnto him by some meanes or other his immortalitie he hath chaunged with death often dying before he be borne to liue sometimes in the flower of his age if he liue many years yet al his life is nothing but misery yea euen death it selfe it being the beginning of eternall death Likewise in regard of his soule he is most miserable his vnderstanding which before was as cleare as is the sun at noone day is now ouershadowed and filled with palpable darkenesse grosse errours blockishe ignoraunce and an accusing conscience His will is become peruerse abhorring whatsoeuer is good cleauing to that which is euill His affections are raging in ordinate lusts and in briefe there is nothing in the whole nature of man but horrible confusion For the outward dignity of his person he is now cast out from the company of God of his holy angels who before were his familiar friends but nowe are armed with a sword against him Again he is not now Lord of the creatures for they do oftener tyrannise ouer him deuouring him tearing him in peeces thē perform any seruice vnto him vnlesse they be constrained Yea he is that by his own iudgment more base thē the earth therefore is often sold to perpetual slauery for a little gold siluer brasse or any baser mettall yea he setteth his whole mind bestoweth al his labour vpon them he prostrateth himselfe before the wedge of gold as before his God he loueth it as his life accounteth al his happines to consist in it Besides many miseries do happen in this life which might becounted a kind of happines if that they might haue an end with death but how can we look that that should be the end of it which is but the beginning of that vnspeakable misery which hath no end but shal cōtinue for euer For al the miseries of this life whatsoeuer death it selfe are but an entrāce to that eternal misery which is prepared for sinners The greatnes wherof cōsisteth in ◠things first in that intolerable griefe which is cōceiued by the lack of the cōtrary happines prepared for the faithfull in which respect it is called vtter darknes the lowest pit Secondly in the sustaining of those paines where with the wicked shal be tormēted in body soule the which are vsually compared to a burning fier or Furnace because there is no thing so fearefull to man as is fire which consumeth all thinges where of it can gette holde but in trueth there is no fire yea although it be augmented by infinite riuers of brimstone that burneth so hote is so vnquenchable as is the anger of God which in the day of wrath shall be powred foorth vpon the wicked Sect. 3. Of the renewed happinesse of man THe renewed happines of man is partly in
notwithstanding the opinion of men it is a great miracle yea in truth greater then is the raising of the deade to life for God hath often giuen to mortall sinfull men the glorie of restoring the dead to life but he neuer gaue to any of his prophets or Apostles the power of regenerating men So that to conclude this first point as the first so the second creation of mans holinesse ought to be acknowledged the proper worke and action of God as the scripture doth plainely teach vs in many places Gal. 2. 8. Nowe we are to consider other pointes in this wonderfull worke of God as namely these First the meanes which God vseth Secondly the manner of working Thirdly the time Fourthly the differences of regeneration Lastly the signes of it The meanes is eyther ordinary or extraordinary the ordinary meanes is as hath beene touched the ministery of the word of God appointed by God for this end and purpose the which he doth accompany with the secrete operation of his spirite in the hearts of all those whome he hath ordained to saluation And therefore whosoeuer desireth to be made partaker of this regeneration he must with all care and diligence giue himselfe to the continuall hearing of the worde of God preached in the assemblie of the Church and withall he is to vse all priuate meanes whereby hee may bee prepared for the publicke ministerie so as it may be profitable vnto him as namely the continuall companie and conference of those who haue alreadie attained to that which he desireth and who hauing trauailed in the waye of Godlinesse may the more easely direct him in the same Secondlie hee muste giue himselfe to the reading studying and meditating of the worde of GOD and to the carefull vse of all those meanes whereby hee may be made to vnderstand know and remember it But especially he is to desire this by earnest prayer at the handes of God who onely is able to graunt his desire and without whose working the most painefull vse of all meanes is altogether in vaine but hee that carefully vseth these aforesaid meanes yet not trusting in them but relying himselfe on the mercifull promise of God who hath promised to be readie at hande to all those that seeke him shall finde by experience that no man doth in vain seeke for help at the handes of God As touching the manner how regeneration is wrought Christ teacheth vs Iohn 3. 8 That no man knoweth it for euen as saith he thou hearest the noise of the wind when it bloweth but yet thou canst not see it or discerne whence it commeth or whither it goeth so although we heare the word of God sounding in our eares and knowe that God doth by that sound beget men yet no man knoweth how this is that is regeneration is not anoutward visible and sensible but an inward and secret worke For euen as a man being suddenly taken with the plague or anie infectious sicknesse saieth he knoweth not how it happened onely he seeth the effectes of it euen so the action of regeneration in it selfe is secret and vnknowen but manifest in the effectes which followe of it We may not vnfitly compare it to that suddaine and straunge change which befell Saul whereof we read 1. Sam. 10. 9. For when as God was about to aduance Saule from his priuate and base estate to the kingdome of Israell he sawe that it was needefull to make him a newe man endued with a newe minde will and affections to take from him his rude and base conditions and to endue him with an heroicall spirite of wisedome courage and of all giftes needfull for so high a calling And therefore euen as he turned his backe to goe awaie from Samuell God chaunged him and gaue him an other hearte and made him another man Euen so doth God by changing the mindes and willes of his elect so secretlie as that they themselues knowe not which way it is done make them newe men and prepare them for his euerlasting kingdome The time of regeneration are the yeares of descretion for this worke hath no place in infantes beeing not as yet endued with the actuall faculties of a reasonable minde and will The which must first existe before they can be chaunged and be actually defiled with sinne before they can be clensed Secondly in the yeares of discretion there is no set and appointed time of regeneration for as we are taught Math. 20. in the parable of the worke men some are called at the first houre of the day some in the middest of it some in the laste houre Some in their younge yeares some in their middle age and some in olde age Yet no man ought in this respect to deferre the seeking after regeneration for so he will be more and more vnfitte and vnwilling to take anie paines in this behalfe and be at length so hardned and benummed with a longe custome of sinne and of deepe hypocrisie that there wilbe farre lesse hope of winning him to the true obedience of Christe then there was before Thirdly regeneration although it doe continually encrease as long as a man liueth yet it is wrought and begun in one houre in one moment of time euen as there is but one houre of birth although there be many of life If it bee asked whether that euery regenerate manne doth knowe the speciall howre of his calling wee answere that regeneration beeing an vniuersall chaunge of all the faculties of a mans soule and so consequentlie of all the actions of his life may easely be felt and perceiued especially â—y him in whome it is wroughte and further this time of a mans conuersion ought moste carefullie to be marked and registred that so it may with continuall and vnspeakable ioy and thankesgiuing euermore be remembred For if as it is vsually thought the day of a mans naturall byrth which in it selfe is the beginning although of temporall life yet of eternall death and miserie be worthie to bee not onely diligently noted and kept in minde but also solemnly celebrated with greate ioy howe much more is it meete that men shoulde marke the day of their spirituall birth it being the most happy daye which can be seene and in deede the beginning of eternall happinesse And yet oftentimes this particular time is neyther marked when it is present nor remembred when it is past namely by them whose conuersion is not so straunge and violent but light and easie the which difference wee are nowe in the fourth place to propounde The diuersitie of regeneration is verie great for that we may vse our accustomed similitude as man in his naturall birth is brought into the worlde sometimes with greate facilitie and safetie at other times in so greate paine anguish and daunger that he may seeme to enter into life through death euen so this newe man is sometimes borne without any trouble sorrowe or delay but often with such horrour of conscience such
morall lawe and therefore it belonged to man in the state of innocencie This the heathen oratour witnesseth saying All they who are in the handes and iurisdiction of any other doe feare For although they be perswaded of their loue and mercy yea of their owne innocency yet they doe consider not onely what they will doe but also what they may doe The second cause of this feare was the surpassing and incomprehensible glorie and maiestie of God the which being fully reuealed hath force not onely to astonishe and amase but also to confound and consume any creature whatsoeuer yea although the saide creature be not stained with sinne and so not subiect to the anger of God For euen as a brittle glasse being filled with some extreame strong liquor cannot but burst in sunder not because of any antipathie which is betwixt them but because the glasse is not of sufficient strength to containe the liquor So is it with the creature when God doth appeare in perfect glory in regard whereof the Angels themselues are said to couer their faces least they shoulde behold it howe much more then hath man who is but dust and ashes and whose life is in his nosethrilles iust cause of feare Yea the brute beastes and senslesse creatures themselues who neither doe nor can sinne are sayd to be affected with this feare of the glorious maiestie of God Thus we read Psal. 29. The voyce of the Lord shewing it selfe foorth in power and glory doth breake the cedars of Libanus It maketh them skip like young calues yea it maketh the desert to quake the hindes to calue the mountaines to smoke and in breife all creatures what soeuer to melte away before his face And thus did man feare God in the state of innocencie for although he had daily conuersation with God yet he knewe that as a vessel of glasse clay or any brittle matter often meeting with vessels of brasse or yron may easely get a knock and so be broken to shiuers so might he be confounded by the glory of God if God did at any time reueale the same fully vnto him Thirdly man being in his first state had iust cause to feare God in regard of the weaknes and mutability of his owne nature which might easely be ouercome with some temptation and that in regard of the freedome of his will which might easely forsake God and imbrace euill by the which meanes he should not onely be subiect to the anger of God and to eternall death but also displease and dishonor God who had shewed him selfe so louing and bountifull a father and creator vnto him Thus we see the causes of this feare nowe we are to consider the vses of it First it serued as a bridle to restraine man from falling from God by disobedience For although man in this holy estate did obey God more for loue then for feare of punishment yet it pleased God to vse all meanes possible to keepe him from sinne and therefore he propounded not onely the rewarde of life to his obedience but also the punishment of eternall death to his disobedience whensoeuer it should happen as we read Gen. 2. 17. In the day wherein thou shalt eate of the tree of knowledge of good and euill thou shalt incontinently die Secondly this feare serued to keepe man as froÌ„ sin so from all presumptuous bold vndecent behauiour in respect of God For we know as it is commonly saide Familiar conuersation will easelie breede contempt Lastly man was by this feare put in minde and made to acknowledge as the basenesse infirmity mutability of his owne nature so also the infinite power authority and maiesty of God Sect. 2. Of the want of feare THe third heade of mans rebellion is the want of the aforesaide feare of God for since the fall man hath no regard either of the power might and maiesty of God or yet of the weakenesse of his owne nature as he had before but conceiueth amisse both of God and of himselfe But what maruaile is it that man doth not feare in consideration of the weakenesse and mutabilitie of his nature which may fall into sinne when as he feareth not the iustice of God and his eternall anger due vnto him selfe for sinne already committed For if man in his innocencie had iust cause of feare as hath bene declared howe much more ought he being sinfull For if he being righteous is scarslie saued howe shall he nowe appeare before the iudgment seate of God being guiltie of sinne And yet man in this sinfull state hath although greater cause of feare â—et lesse feare then he had before yea in truth â—one at all but is benummed with a senselesse securitie hauing no remorse of conscience nor feare of punishment for sinnes â—ommitted neither standeth in awe of the glorious presence of God This appeareth â—oth by the testimony of scripture in many â—laces as namely Rom. 3. 18. where a carnall â—an is described by this note That he hath 〈◊〉 feare of God before his eyes as also by â—ayly experience which sheweth vs that â—ery few in the worlde doe in their actions regarde whether they be good or bad whether pleasing or displeasing to God and so whether they be such which will bring vppon the doers some heauie iudgement or no whereas if mens hartes were possessed with the feare of God they would thinke him to be alwaies present with them and to beholde their doings and so they woulde be both restrained from euill and pricked forwarde to doe good but we see it to be farre otherwise for in committing sinne men thinke that they are safe and all is well if they can doe it so secretlie as that they may auoyd the shame slaunder reproch and anger of men together with the punishment prescribed by humane lawes But we need not stand in the inlarging of this point which is so manifest Sect. 3. Of renewed feare THe third head of renewed subiection is the feare of God the which is a singular grace and hath great vse in regeneration howsoeuer it may seeme to fight with fayth and hope morâ— then it did in the state of innocency seeing that the faithfull can not loose that holy and happy state wherein they are placed and therefore need not feare any euill being not only happy but also sure to coÌ„tinue so for euer To this we answere that although the feare of eternall death and misery cannot stand with perfect faith and hope whereby life and happinesse is certainely expected yea although the faithfull neede not feare the mutability and freedome of will beeing certaine of their finall perseuerance in faith yet there are many causes by the which they ought to be moued to feare God Hither we are to referre the causes of feare in the state of innocency whereof the most ought to be of more force to moue the faithfull to feare God then they were to man in his pure estate For shall man
their holinesse is imperfect 1. Cor. 13. 14. While I am a child that is while the faithfull liue in this worlde I vnderstand like a childe I thinke and speake as a childe nowe I knowe in part but then I shall knowe euen as I am knowen CHAP. III Sect. 1. Of the conscience of man in his pure estate BEside the generall knowledge whereof we haue spoken in the former chapter there is in the mind of man a particular knowledge the which for the great vse which it hath in the spirituall state of man hath a proper name giuen vnto it being called Conscience as if it were a distinct facultie of the soule whereas if we speake properlie it is nothing els but an action of the minde and the knowledge of one partilar thing to witte of mans estate before God whether he be righteous or sinfull and so consequently whether he be in the state of life or of death as the worde doth plainly signifie For conscience is sui scientia or scientia cum vel coram deo that is conscience is a mans knowledge of himselfe or a knowledg with God before God or in the presence of God And therefore we may define it thus Conscience is the opinion or perswasion of a mans minde concerning his estate before God Or thus It is the testimony or iudgmēt that the mind giueth of innocency or guiltines of righteousnes or sinfulnes of life or death So it is de fined Rom. 2. 15. To be the accusing or excusing of a mans thoughts or of his minde So that we may call the conscience the witnesse which before the tribunall seate of God being in the iudgment hall of a mans minde doth either excuse and iustifie his seuerall actions and whole life and person and so pronounce the sentence of life vnto him or else doth accuse condemne him in regard of sin committed and so adiudge him to eternall death Thus much of conscience ingenerall now as touching the conscience of man in his pure estate we cannot doubt but that it did wholly iustifie him being as then without any spot of sinne from this true excusing conscience commeth confidence whereby man is imboldened to conuerse in the presence of God to heare him speake to see his glory and so to haue a kinde of familiaritie with him as man had in his innocencie where as an accusing conscience breedeth feare shame as we see plainlie in Adam who so soone as he had sinned was compelled by this accusing witnesse for there was no other to accuse him to runne into a hole and hide himselfe among the trees when he perceaued God to be present but hereof more in the next section Lastly if it be asked how conscience can be made a part of mans conformitie to God seing as it may seeme there is no such thing in God we anwere that conscience to wit this clearing conscience hath place in God who in him selfe and before himselfe doth see and knowe himselfe to be puritie and holinesse it selfe and so free from all shadow of sinne Sect. 2. Of a corrupt conscience AS touching mans conscience in his corrupt estate this must of necessitie be granted that where the whole is corrupted there euerie seuerall part is corrupted and therfore seing the whole knowledge of mans minde is darkned with blindnesse this particular knowledge must needs be in the same case so that nowe the conscience is a false witnes and doth iudge of right and wrong of life and death so as a blind man iudgeth colours saying that blacke is white and white is blacke that euill is good and good euill and yet as the minde is not so wholly blinded but that there remaine in it some reliques of knowledge trueth and light So the conscience hath his part as well of this light as of the aforesaide darknesse and by vertue thereof doth sometimes speake the trueth euen as the greatest liers vse to doe First of the false witnesse of the conscience because this is more common then of the true testimony of it The false testimonie of the minde or conscience is of two kindes the first and most vsual kinde is when as it doth falsly excuse the second is when it doth falsly accuse The first hath place in all those who thinke that to be no sinne which is a sinne in the sight of God And it is of two kindes for either it doth not accuse a man where it shoulde accuse him or else it doth iustifie and absolute him for that for the which it shoulde condemne him The first may be seene in all those in whose opinon and iudgment that is no sinne which is accounted sinne in the sight of God as namely in them who being therefore called libertines but as it is saide of them are too shamefully licentious thinke that there is no sinne and that they may doe what they list And so are not checked by their consciences no not when they commit most hainous sinnes This kinde of a false excusing conscience is in those also who thinke originall sinne to be no sinne or not to deserue eternal death or who doe any way extenuate the hainousnesse of sinne thinking some sins to be veniall in their owne nature And also in them who thinke wicked thoughtes or vaine wordes to be no sinnes Lastly this conscience is in a manner in all vnregenerate men especially in those who liuing a ciuill and honest life free from grosse sinnes as adulterie murther theft periurie and such other thinke themselues iust before the iudgment seate of god This presumptuous opinion was in the pharisies who had a great conceite and made no smal bragges of their owne righteousnesse as we may see Luc. 18. 20. And also Mar. 10. 20. in one of their schollers who was not ashamed to affirme and that before the face and visible presence of God that he had kept all the commaundements of the morall lawe and that not onely in some part of his life but continually euen from his youth vp Yea this is the fond opinion of most men who thinke themselues to be no sinners because they are not notorious malefactors to fulfill the law of God because they doe keepe the lawes of men to be innocent and iust before God because they liue irreproouably as very fewe doe in the eyes of men But this is a very fearefull and dangerous estate and that which is the cause of most mens destruction for they neuer seeke to know the gospel and to haue remission of their sinnes in Christ because this their flattering and lying conscience doth beare them in hande that they are righteous enough of themselues and therefore neede not to be clothed with the righteousnesse of Christ as we read Reuel 3. 17. They say with themselues euery one in his owne minde I am rich want nothing where as indeed they are wretched poore blind naked altogether sinfull and in the state of eternall
generall renouation of their mindes and also sin it selfe by the infirmitie of the flesh And therefore they haue an accusing conscience which is nothing else but the sight or knowledge of sinne in themselues Hereof follow diuers effectes in them as namely feare in respect of those temporall punishments whervnto they by their sins haue layde themselues open Secondly an encrease of humiliation in regard thereof And lastly this accusing conscience is as a bit to restraine the faithful from sinne checking them as it were in the teeth with the iudgments of God which they doe by committing sin pull vppon thēselues Thus we see what is the accusing conscience of the faithfull which then worketh when they fall by force of temptation into some greate sinne otherwise it doth not greatly vex and trouble them Yet as sinne is neuer wanting so it is neuer altogether idle Now let vs consider the contrarie worke of the conscience excusing the faithfull before God the which it doth first in regard both of their owne inherent righteousnesse and also of the imputed righteousnesse of Christ. In the first respect their conscience excuseth them not as being perfectly iust but as those who are Gods faithfull seruants performing vnto him tho imperfect yet true vnfained and heartie obedience Thus doth the Prophet Dauid often in the psalmes offer his innocencie and integritie to the triall of God This excusing conscience dare not shewe his face before the iudgment seate of God where it would be found as a filthie and defiled clout but it commeth into the court of Gods mercie and loue who rewardeth the Godlinesse of his seruants with temporall blessinges and security from temporall iudgments But the true excusing conscience loketh on the perfect righteousnes of Christ by vertue whereof it doth iustifie and absolue the faithfull as being fully and perfectly iust and free from all guilt of sinne This excuser is he who only can abide the triall of Gods iustice who maketh the faithfull reioyce in all miseries yea secure in regard of danger It maketh them triumph ouer sinne Sathan hell death and damnation and replenisheth their heartes with such a perfect peace whereby they feele the ioyes of heauen euen whilst they liue vpon earth wherof whosoeuer hath once tasted may counte himselfe thrise happie This kinde of excusing conscience commeth of a true faith as doth the former kinde of the other partes of sanctification and of holinesse of life the one freeth the faithfull from the feare of temporarie euils as the other doth from the feare of eternall death Of both of them ariseth the assurance of saluation which is the vndoubted perswasiō and certaine knowledge of a faithfull man that he is one of those who shalbe made partakers of eternall glorie But against this doctrine many do obiect say that it is impossible for any man to attaine to any such knowledge seing that the eternall counsels and decrees of God are so secret that no man hath at any time knowen the minde of God or beene of his counsell in that behalf Againe that this knowledge is to be gotten if by any meanes then either by immediate reuelation or by arguments drawen from a mans owne estate as from some fayth or holinesse which he fyndeth in himselfe The first meanes is generallie reiected The other being vncertaine cānot be a sure foundatiō whereon to build this certaine perswasions Lastly that by this meanes there would a dore be set open to all licentiousnesse Godlesse securitie For what neede he who knoweth certainly that he shal be saued take paines and sustaine trouble griefe in working his owne saluatiō by a Godly holy life To this we answer confessing that the number of the reprobate or elect cānot be knowen and also that this knowledge is not gotten by any immediate reuelation yet affirming that euery faithfull man may be and ought to be assured of his owne saluation and that by that wounderfull worke of regeneration wrought in him by the holy spirite the which doth euen leade the faithfull man as it were by the hande into the secrete counsell of GODS eternall election and doth there let him see not the state of other men but his owne name written in heauen For they who are truelie regenerate are truely called they who are truely called are iustified they who are iustified are that is they shalbe as certainly certainely as if they were already glorified Rom. 8. 29. 30. And therefore the scripure speaketh of the faithfull as of those who haue already attained eternall saluation Ioh. 3. 8. Yea this is done not without good cause For the regeneration of this life and the eternall glorie of the life to come are not two diuerse states or conditions but onely diuerse degrees of the same condition eternall saluation being nothing else but the perfection of holinesse and happinesse whereof the faithfull haue in this life receaued some parte as a pledge and earnest-pennie of the whole So that they hauing alreadie as we say one foote in heauen and gotten possession of it neede not doubt of their saluation but may confidently say as it is 1. Ioh. 3. 14. We knowe not we hope or gresse that we are translated already not that we shalbe hereafter from death to life not by any immediate reuelation but because we loue the brethren that is because we feele our selues endued with renewed holinesse whereof the loue of the Godly is a notable part And with the Apostle Rom. 8. 38. I am perswaded that neither death nor life neither Angels nor principalities neither thinges present nor thinges to come can separate me from the loue of God in Christ. But it may be further obiected that although true regeneration be a certaine signe and forerunner of saluation yet it is hard for a man to knowe whether his regeneration be true or onely a shadow and resemblance which is often in the reprobate and although he haue true faith and holinesse at one time yet he may loose and lack them at an other and so dispossesse himselfe of that estate of saluation wherein he was In both which respectes He that thinketh that he standeth ought to feare least he fall rather then to boast of the certaintie of his saluation We answere that true regeneration is not so small a matter neither maketh so light a chaunge in a man but that it may be plainely discerned where it is present Neither is it any vncertaine thing which may be lost but wheresoeuer it is there it doth euidently appeare at one time or at an other and where it once appeareth there it alwaies abideth For regeneration being a totall and a supernaturall change of the minde will affections thoughtes wordes and dedes of a man cannot be hid or doubtfull for any long time but will shewe it selfe both to the eyes of other men and much more to the conscience of the beleeuer himselfe For all though it commeth
suspected to be vneffectuall This the Apostle doth plainely testifie 1. Cor. 11. 19. There must be heresies that those who are approoued may be made manifest that is God doth suffer schismes and diuisions to be among you that by this meanes it may appeare whose holinesse is sounde and whose is hypocriticall or at the least light and ineffectuall Secondly men truely regenerate receiue a greater measure of particular graces as of faith loue and patience then the other doe Yea they doe daily increase in grace whereas the other doe commonly stand at a stay neuer attaining to any great measure of godlinesse but abide in a certaine indifferent kinde of mediocrity being neither hotte nor colde Besides true graces are fruitfull but the shadowes are barren eyther wholly or in part as the faith of these men doth not worke and shewe foorth it selfe by loue their loue is without workes of compassion and Christian communion their good works without alacrity Lastly the shadowe of regeneration doth often come to nothing and is turned into meere Atheisme and want of all religion but true regeneration can neuer wholly decay as Math. 3. 20. Some receiue the worde with ioy and afterwarde fall away and Heb. 6. 4. 5 we reade of those who being once made partakers of the holy Ghost doe afterwardes fall away from Christ yea while they doe retaine this resemblance of true sanctification they are not constant but variable in doing good Iam. 1. 8. A double minded man is vnconstant in all his waies that is a man halfe carnall and halfe regenerate doth not keepe throughout the course of his whole life a constant tenour of godlinesse but often changeth his minde opinions affections and practise By these and such other notes which may be obserued in the scripture and by daily experience this shadowe of holinesse may be discerned from the trueth yet we ought not peremptorely to iudge or rashly to condemne any man for there may be found euen in men truely regenerate many wants errours sinnes and alterations as afterwards will appeare Therefore we ought to thinke the best where we see any likelihoode of good and where there is none to hope for better in time to come and so leauing other men to Gods iudgement to censure our owne profession and regeneration by these rules Yet it is both lawfull and needfull that we shoulde knowe howe to distinguish trueth from falshoode right from wrong good from euill the shadowe from the bodie in the professions of our brethren The which it is the parte of euerie Christian to marke and consider to trie and thinke of it according to the trueth of the worde of GOD but in iudging and speaking to vse greate moderation and wisedome CHAP. V. Of the particulars in this supernaturall decrease of sinfulnesse THe first and most vsuall part of this supernaturall decrease of sinne is the illumination of the minde whereby a carnall man who before did not beleeue the doctrine eyther of the law or of the gospell is brought to see and acknowledge the trueth of the one or of both To beleeue the law of God to be true is to haue a sight and a sense of sinne to see sinne is for a man to know himselfe to be so sinfull in nature in soule body in life and actions as indeed he is To feele sinne is to know that for his sinne he is subiect to the wrath of God which is eternall death This first part of illumination is far more easely oftē wrought in a naturall man then is the other because by the light of nature man hath some knowledge of good and euill and that the righteous are to be rewarded as the wicked are tobe punished Hence it is that many make this first step in this shadow of regeneration and goe no further Thus Cain and Iudas with many others did see their sin the punishmēt due vnto it but yet had no beliefe of the doctrine of the gospel for remission of sinne The second part of illumination is to thinke the doctrine of the gospel to be true namely that remission of sinnes and eternall glorie is to be had by faith in Iesus Christ. Heb. 6. 4. This knowledge GOD worketh by his spirit and word in manie reprobates Act. 8. 13. Simon magus beleeued and was baptized of whose reprobation although we can affirme nothing because the Apostle doubteth of it Vers. 22. Yet it is plainely out of the 21. verse that he was not as then truly regenerated Yea many carnall men attaine to so greate a measure of knowledge that there is no point or heade of christian religion which they doe not in some sorte conceiue vnderstand and beleeue although not fully for that is impossible yet so as that they are able to performe the duty of teachers in the Church in laying open plainly and euidently to the capacitie of the hearers the mysteries of the gospel in resoluing al doubtes cōtrouersies questions obiections and arguments which are moued about anypoint of doctrine Thus did the teachers at Corinth of whome the Apostle writeth 1. Cor. 13. 2. Though I had the gift of prophecie and knew all secrets and knowledge and haue not loue I were nothing So Math 7. 22. Prophecie in Christes name whome he doth not acknowledge as his This knowledge is commonly called an historicall faith a gift common to the elect and the reprobate yet not so common as it seemeth to be Yea in truth more rare in respect of the greate multituds of professours and christians then it is common in respect of the small number of true beleeuers For to let passe those who know nothing of religion we are not to thinke that all they who are learned and as we say great clarkes in diuinitie and profound schoole-men do in their mindes and iudgments hold these things to bee true Yea it appeareth plainly in the example of Iudas who although he did preach the gospell with his tongue yet he did not beleeue it himselfe as Christ witnesseth Ioh. 6. 64 that manie doe goe about to perswade others that to bee true which they them-selues thinke to be false And no maruaile for why should it bee thought easie and common for a naturall man to beleeue that which is contrarie to naturall reason we se Ioh. 3. 12 that Christ could not or rather did not make Nicodemus a teacher in Israel beleeue the doctrin of spirituall regeneration And so we may well thinke that many otherwise learned thinke that it is no such supernaturall work but that it may be attained by natural means Likewise how many thinke wee are perswaded in their heartes that this worlde shall neuer haue an ende or that there shal be a new world wherein the bodies of men which were consumed to nothing many thousand years before shalbe raised vp liue for euer But to proceede of the decrease of ignorance commeth the decrease of infidelitie For as
hauing greater means of knowing beleeuing and obeying God then man had on earth yea their sinne came from themselues by the suggestion of their owne mindes and the inclination of their wils but man sinned by their prouocation temptation and delusion who as if they had committed a small offence in sinning themselues did adde to their owne sinne the sinne of mankind Moreouer it was not needfull that God should restore these rebels to their former state for the illustration of his loue towardes this creature forsomuch as there are yet in heauen in the state of happinesse many thousands of holy Angels which are so many witnesses and preachers of the endlesse loue of God towards them Againe it was needfull for the working of the saluation of the elect that there shoulde be some aduersarye power opposing it selfe and labouring by all meanes to hinder it that so both the graces bestowed on men might be stirred vp and exercised and the power of God preseruing them from so great danger made manifest Lastly by this vncurable state of these Angels it appeareth that there neither is nor yet can be in any creature any such absolute perfection as that it might be able of it selfe by any proper inherent and naturall vertue and strength beeing not supported by the grace of God eyther to keep for euer or to recouer any good happy estate If it be obiected that the Angels may repente and so obtaine saluation wee answere first that it is vnpossible by reason of the nature of their sinne beeing the sinne against the holie Ghost that they shoulde euer truely repent and secondly that if they coulde after some sorte repente yet they are altogether vncapable of saluation because God hath not taken vnto himselfe the nature of Angels as he hath done the nature of man and so by ioyning it to himselfe who is life it selfe made it a liuing and holy nature the which is needfull for saluation as will appeare more at large in the treatise of iustifying faith Chap. 4. Sect. 3. But to leaue these foule spirits in the bottomlesse pit of hell let vs returne to the consideration of this third state of man the which although in substance it be nothing but the first estate restored yet it is to be preferred before it in these respectes First because it is certaine immutable and eternall it being impossible that any who is once brought from death to this state of saluation should returne backe againe but the first state of man was not onely variable but very short and momentanie as hath beene declared This ariseth not of any naturall and inherent strength of man but of the meere grace and loue of God supporting all his elect seruants in this state and watching ouer them least at any time they should fall away Secondly both the partes of the goodnesse of this estate which are the outward and inward coniunction of man with God or more plainely his happinesse and holinesse are greater then they were before The increase of happinesse the next section doth declare and for the other we cannot doubt but that the loue of man yea all the other partes of his holinesse are increased and doubled towardes God who nowe is not onely his Lorde and creator but also his sauiour and redeemer As he must needes loue more to whome manie sinnes are forgiuen then he who is saued by his owne holinesse for life is not of it selfe so acceptable at any time as it is after death Whereof more at large in the laste Chapter of the third parte of this treatise CHAP. II. Sect. 1. Of the happinesse wherein man was created HAppinesse is the enioying of the greatest highest and chiefest good to wit that which is fully perfectly primarely eternally essentially and onely good as is God onely Math 19. 17. There is none good but God onely Thus doe the Angels in heauen enioy God whose face or more plainely whose glory shining as clerely as the grace of a man doth in his face they doe continually behold Likewise man before his fall liued thus happily in the presence of God with whome he had daily and as wee may say familiar conuersation yea God did many waies reueale himselfe and his glory to him especially in the garden wherein he placed him This is perfect felicitie for hee who hath God who is the fountaine of all blessings ioy and pleasures hath all thinges belonging to happinesse Psal. 16 11. Thou shalt make me knowe the path of life for there is fulnesse of ioy in thy face or presence and in thy right hande there are pleasures for euermore From this fountaine of happinesse there flowed many streames euen all blessings whatsoeuer the preseruation or dignitie of the body soule or of the whole person of man did any way require first for his body it was in respect of the outwarde forme and proportion maiesticall beautifull gracious purchasing feare and reuerence of the other baser creatures and fauour euen in the sight of God for whose glory maketh whatsoeuer is any way commendable in the creature this remaneth in parte euen in the corrupt estate 1. Chro. 12. 8. Dauids men of warre had faces like Lyons Act. 7. 20. Moses being new borne was gratious in the sight of God Secondly the body of man was immortall whereof there is no question to be made seing that the scripture doth euery where teach vs that death came in by sinne 1. Cor. 25. 56. the sting whereby death killeth is sinne Rom. 5. 12. by Adam sinne came into the worlde and by sin death If we shoulde examine this doctrine by naturall reason it woulde be found very doubtfull for it may seeme that the body of man being made of earth shoulde of necessitie at length be resolued into earth againe as well as the bodies of all other cretures yea that it consisting of contraries continually fighting and consuming one another coulde not possibly but be at length destroyed For nothing that is deuided in it selfe can continue for euer Yea besides this naturall death mans body may seeme to haue bene subiect to outward violence as if it shoulde haue bene pierced with a sword or throwen downe from a high rocke no reason can shewe howe the immortality of it shoulde be preserued Whereunto we answere first that we are not to doubt of the word of God howsoeuer our shallow heads are not able to sound the depth of it Secondly that we may as wel suppose man to be immortall as to liue almost a thousand yeares as we read Gen. 5. 27. that Methuselā did for we may well thinke that those long liues of the fathers before the flood were euen the reliques of that immortalitie wherewith Adam was endued at the first neither are we to think it impossible to God to endue mans body with such an exact equall temperature as should continue for euer As for violent deaths although we cannot deny but man was
which he did enioy whilst he liued in alleagance to his lorde so the case standeth with man when as by infidelitie he falleth from God For then he looseth all manner of blessings belonging either to his happinesse or to his holynesse yea it is impossible that a man shoulde either loue feare honor or obey God from whome he looketh for neither good nor euil and therefore infidelitie is to be accounted the roote of all euill Heb. 3. 12. Take heed brethren least that there be in any of you an euill heart of vnbeleefe to depart away from the liuing God Thus much in generall of infidelity the which as hath bene said of faith is of two sorts Legall and Euangelicall legall infidelitie is to distrust Gods promises propounding happinesse to the inherent holinesse of the creature as did the wicked Angels who were perswaded that they coulde not become happy by continuing in holynesse Likewise Euangelicall infidelitie is to distrust Gods promises propounding happinesse to man relying himselfe on the mercie of God in Christ as most of all the men in the worlde haue alwaies done do at this day and will do as long as the world endureth Sect. 3. Of the faith of the gospell vsually called iustifying fayth IT hath been declared that the renewed holynesse of a man regenerate hath two parts Subiection and Conformity The first kinde of renewed Subiection being opposed to infidelity is called as in the first state by the name of faith The nature and force whereof is to repaire that breach which infidelity hath made betwixt God and man and to ioyne man to God in due subiection as he was in his first creatioÌ„ so that it is as it were the haÌ„d whereby man being before separated from God doth lay holde on him by beleeuing his promises and by putting all his trust and affiaunce therein But what bond can be imagined so strong as to be able to knitte God and man being nowe polluted with originall and actuall sinne together in any manner of coniunction being far more conâ—â—ary repugnant the one to the other then 〈◊〉 fire to water or light to darknesse or any oâ—her thing in the world All which doe only in qualitie fight one against another but sinne is contrary to the very nature and essence of God and therefore although that affiance in God which was in Adam were renued in vs yet it woulde not serue to ioyne vs to God because we want that perfect holynesse without the which no faith can ioyne any creature to him So that before that faith can either ioyne vs to God or be any thing auailable for our saluation it is needefull that we shoulde haue perfect holynesse the which whosoeuer goeth about to effect in himselfe will finde it a thing altogether impossible and that in these respects First because man in the very moment of sinning doth make himselfe guilty of eternall death and so he being once deade cannot raise himselfe vp againe or make himselfe capable of holynesse muchlesse worke it fully and perfectly in himselfe Secondly if that this be attributed to the patience and longe suffering of God that man is not straight way as soone as he sinneth vtterly destroyed and so consumed to nought by the anger of God but that he doth still exist in nature and so consequently is not altogether vncapable oâ— holynesse Yet it is impossible for him either to shake off that originall sinne which cleaueth inseperably to his nature or yet to fulfill the lawe of God by actuall obedience both which are needfull for perfect holynesse Lastly if man coulde not onely doe away his sinne already committed but also restore himselfe to his first integritie yet this woulde not serue for his eternall saluation because he were as like to fall away againe from GOD as he was before So that before man can be ioyned againe to God in hapinesse he must do foure things whereof euery one is altogether impossible to be performed either by man himselfe or by any other creature First he must by sustayning eternall death satisfie the iustice of God for his sinne already committed the which if he doe as he must doe if God be iust that is if he be God howe can he euer liue who must dy for euer Secondly he must wholly change his own nature create in himselfe a newe minde harte will and euen a new man the which thing belongeth to God onely Thirdly he must performe absolute and perfect obedience to the lawe of God And lastly he must continew in the saide obedience for euer Howe then is there no meanes of saluation left for man can there no way of performing these impossibilities be inuented Let all the men in the worlde lay their heades together and consult of this weightie matter let them haue the wisdome of Salomon the counsell of Achitophel the naturall wit of Aristotle the learning of the greatest Philosophers the diuining spirits of the southsayres what can they all say to the first question howe will they make man to liue who must dy for euer they will confesse that death and life cannot be together and therefore they must come to this last refuge that man shall not die in his owne person but get some other to dy for him and so satisfie Gods iustice Well this is good paiment if he who dyeth for man be in nature and dignitie equiualent to him but where shall this mediatour be founde As touching man euerie one desireth to liue and abhorreth death yea no man will dy for a iust man much lesse for a sinner But yet perhaps some one wil find such a friend as will not refuse to dy eternally for him Will this serue the turne no truely except he haue moe liues then one because he must first dy for his owne sinne and what then is left to discharge other mens debts But we may fly to some saint or holyman to S. Peter S. Paule S. Mary whose righteousnesse is so great as that it wilbe a ransom both to doe a way their owne sinne and the sinne of others also But there is no merite or righteousnesse which can proceede from any of the sons of Adam no more then sweet water can flowe from a corrupt fountaine yea no righteousnesse of any saint whosoeuer will serue for himselfe or satisfie Gods iustice for his owne sinne but when he hath done all that he can he is an vnprofitable seruant and for any helpe he can haue by his own holynesse in the same state of eternall death wherein others are his greatest righteousnes comming in the name of merite being in the sight of God no better then a filthy and defiled clout So then there is no meanes of mans saluation in man Neither can the oblation of brute beastes serue the turn or stand in the place of a reasonable creature for sinne is not purged by the bloud of bulles and gotes Heb. 10. 4. neither will God accept a thousand
goodnesse of God decreeing mans saluation by this meanes this naturall propertie or qualitie to appropriate to a man Christ with his righteousnesse Lastly the first kind is easie to be had and attained vnto by supposition of perfect inherent holynesse it being agreeable to naturall reason yea there being some reliques of it in the gentils themselues who know good euil and also that the punishmeÌ„t of death is due to the one the reâ—ward of happines appointed for the other Bâ— Euangelicall fayth is supernaturall yea it contrarie to our naturall disposition and câ—â— not be attained vnto without the mighty â—â—peration of the spirite of God whereof herâ—â—after This wholle doctrine may be gathered into one summe or definition in this manner Euangelicall fayth is affiaunce in Gods promises propounding eternall saluation to all those who rely themselues wholly on the mercy of God in Christ. Or more briefly thus It is affiaunce in Christ for happines Or thus It is trust or confidence in Christ whereby his death and the righteousnesse arising thereof are appropriated to the beleeuer Nowe we are out of the seuerall parts of these definitions to search out more particularly the true nature of faith to what kynd or head it is to be referred whether it be a part of regeneration and sanctification or something diuerse from both these Secondlie what is the place and subiect of it whether the minde the wil or the affections Thirdly by what meanes it may be wrought and attained Fourthly by what signes and markes it may be knowen Fiftly whether it may be lost or no. Lastly howe it hath this force that it is of it selfe able to iustifie and to saue a man For the first Regeneration and sanctification or the newe creature or recreated holynesse or thus The newe man and holynesse signifie all one thing to wit regenerate sanctitie or in plaine English renewed holynesse so that faith if it be a part of the newe man it is a part of regeneration and of holynesse and contrariwise if it be a part of mans holinesse it is a part of regeneration of the newe man and of the newe creature That it is a part of mans holynesse we cannot doubt seeing it is a holy affection euen the affiaunce and confidence of the heart relying it selfe on God the which affection was also in Adam and therefore it is a part of regeneration and of the newe man For although there be great difference betwixt legal and euangelical faith as touching the meanes of saluation the which is in the one the iustice of God in the other his mercy yet both of them are to be referred to the same heade of mans holynesse Legall faith being a part of the created holynesse of man as Euangelicall faith is a part of his regenerated or recreated holynesse The truth hereof may easely be gathered out of the section written of faith in generall for Legall and Euangelicall faith agree in a common definition and in all those points which are there mentioned The which doth also shew vs what to thinke of the subiect of faith to wit that it is in the will of man being nothing but a holy affection of confidence trust or affiaunce If it be obiected that faith is vsually in the scripture called beleefe as infidelity is vnbeleife the which is an action not of the will but of the minde giuing assent or dissent to the worde of God we answere that beleife is put for faith or affiaunce because it doth alwayes not onely accompany it but also after a sorte beget it and is the cause of it For when as a man doth without doubting beleeue Gods promises being fully perswaded of the trueth of them he cannot choose but rely himselfe vpon them so that beleife although it cannot be separated from faith yet it may and ought to be distinguished from it If it be obiected that Euangelicall fayth cannot be made a parte of mans holynesse seeing it is not commaunded in the morall law we answere that it is commaunded in the morall law as the other kind is in that it is all one in substance with naturall faith both kindes being affiaunce in God for happinesse to be attained by the meanes of perfect holynesse and therefore both kindes are commanded in the first coÌ„maundement Iehoua shall be thy God the which law doth enioyne that all the affections of man to wit his loue feare hope reuerence and with the rest his whole affiaunce or confidence be set whollie oâ— God as well after his fall to be saued by the mercy of God in Christ as in the state of innocencie to be saued by his owne righteousnesse Yea this first precept commaundeth al men to beleeue God in his word as wel in his Gospell as in his lawe and therefore whosoeuer doth not knowe beleeue and imbrace the Gospell he doth transgresse this first commandement In the third place we are to coÌ„sider that the meanes of attaining faith is to get the knowledge of the worde of God first of the lawe which shewing sinne death and damnation doth bruse and wound the harte and secondly of the gospell which teaching faith righteousnesse saluation healeth the aforesaide woundes and comforteth the sinner with pardon of his sinne and hope of eternall life This knowledge must of necessitie goe before faith for the minde of a man must be inlightned to see the trueth before the hart and affections can loue and embrace it The meanes which God doth ordinarilie vse in bringing men to knowe his wil is the publick ministery of the word performed by men indued with spirituall gifts fit for this purpose yet as hath bene said of regeneration so we are to thinke of faith all other spirituall graces that they come not by vertue of the meanes but by the power and worke of Gods spirit without the which it is impossible that any man shoulde vnderstand beleeue and imbrace the doctrine of the Gospell But howe commeth it to passe that man being a reasonable creature indued with an vnderstanding soule whereby he is able not onely to conceiue any thing that is taught but also him selfe to inuent new things not heard of before shoulde be so brutishe and blockish in learning the worde of God We answere that this commeth of the nature of the doctrine of the gospell the which being contrary to mans reason cannot be conceaued by it Yea as soone as it is hard it is straight way reiected as absurde ridiculous and foolishe so we reade 1. Cor. 2. 14. The naturall man perceiueth not the things of GOD for they seeme foolishnesse vnto him neither can he perceiue them because they are spiritually discerned Thus to make instance in one point of this doctrine to wit in the resurrection from death we see Act. 17. 32. that when the wise philosophers and men of Athens harde Paul mention it they mocked him And so we are to thinke of the cheife pointes of 〈◊〉 religion For
who seeing or hearing of Iesus the sonne of Mary liuing in so miserable a condition and dying so shamefull a death as he did would either beleeue him to be the eternall and omnipotent God of heauen and earth or to be able to saue others who did not saue himselfe from death or what man especially if he were indued with naturall witte and humane wisdom would forsake all the commodities profites pleasures and ioyes of this present world and indure the sorrowes reproches troubles losses dangers and manyfolde crosses whereunto the godly are subiect in this life in hope of an other life which is to all reason not onely vncertaine but also incredible Hence it is that the number of beleeuers is as nothing in respect of the infinite multitudes of vnbeleeuers who are almost as many as there are men in the world and that the more a naturall man doth excell in wit and wisdome the more vncapable of faith he is 1. Cor. 1. 27. Brethren saith the Apostle beholde your calling that not many wise men after the fleshe not many noble mightie or riche are called to fayth but God hath chosen foolish and weake things to confounde the wise Yea this difficultie of beleeuing is greater in these last dayes then euer it was before as Christ himselfe teacheth vs Luc. 18. 8. saying Thinke ye that the sonne of man when he commeth shall finde fayth on the earth And to the same effect Mat. 24. 12. 22. Because iniquitie shall abound the loue of many shall wax colde insomuch that vnlesse those dayes were shortned no fleshe should be saued The cause of this defect of fayth is first the aboundance of sinne before mentioned in that the sinnes of all ages doe euen flow together into the last as into a common sinke Secondly the state of the Church vnto the which God doth not reueale himselfe so manifestly and sensibly as he did in the first ages of the world in apparitions of Angels in visions and dreames invisible formes and sensible voyces speaking familiarly with his seruants as one man doth with another in holy oracles giuing answere to euery question propounded in temporall blessings bestowed on the faithfull and in corporall punishments laid on the wicked in the extraordinary giftes of prophecy and immediate reuelation of speaking straunge languages and working miraculous things By these and diuerse other meanes God did so plainely reueale himselfe to the old world that they who did not beleeue his word may be said to haue bene such as would giue no credence to their own senses But in these last ages God hauing once reuealed himselfe in his sonne in the gospell sufficiently for the saluation of the elect yea in trueth farre more clearely then euer he did before doth not any longer reueale himself by any of the aforesaid meanes but as it were hideth himselfe in secrete insomuch that he seemeth to most men eyther not to exist at all or else to haue wholly cast off the care and gouernment of the world and therefore men cast off all faith beleife and feare of God In regard of the which difficulties it standeth euery one in hand who tendereth his owne saluation to be both watchfull in preseruing faith and also diligent and carefull in seeking for it For howsoeuer no carefulnesse can without the blessing of God work faith in the hartes of men yet it is in the power of man to vse the outward meanes of attaining it the which whosoeuer doth as he ought to doe he neede not doubt of successe for so much as God is neere at hand to al those who seeke him Yea further whenas we suppose that we are indued with a true sauing faith we are to take heede least we be deceaued with that common errour of men who when they are ignorant of God and of his word and haue in their harts scarse any shadowe of true faith yet they are not ashamed to professe that they doe and alwaies did trust in Christ whereof if anie man doe doubt and beginne to examine their faith whether it be true or counterfait then they are grieuously offended thinke they haue great iniury offred But we are to thinke farre otherwise and knowing that true faith is a very rare thing not easelie to flatter our selues in a false opinion of it but rather to take a straite examination of our faith the which that we may the better doe we will now come to the fourth point namely to the signes whereby true faith may be discerned The signes are 〈◊〉 euen so many as there are in a regenerate man spiritual graces and seuerall partes of holinesse all which come from faith as from a fountaine or roote and therefore will certainely declare the sincerity of it as good fruite and sweete water shewe the goodnesse of the tree and fountaine and therefore he that would know â—ow vnfained his faith is must looke at the sincerity of his knowledge loue feare reâ—erence and obedience which he oweth to God if these graces be plentifull in his life his heart is truely replenished with faith but if this fruit doe not appeare his faith is not a liuing tree planted by the riuers of Gods blessings but a dead stocke hauing nothing but the outward forme of a tree But we shall haue better occasion to entreate of the signes of true faith when we compare it with that temporary faith which often hath place in the reprobate The fift question is whether this faith may be lost or no whereunto we answere as hath beene said before of regeneration in generall that where it is once truely imprinted in the heart by the finger of God there it remaineth for euer and although it be subiect to many alteratioÌ„s in regard of the greatnesse or meannesse of it yea although it seem somtimes to be cleane dead at the root bringing foorth little or no fruit yet there remaineth life hidden in the heart as there doth life and sap in trees in the middest of winter when they seeme to be dead and withered For the conuersion of a maÌ„ from infidelity to faith worketh such a total strange change in him that it is impossible that one should become of a faithfull man an vnbeleeuer The last question is how it commeth to passe that of all the spirituall graces which are in the mind will and affections of man and of all the partes of mans holinesse this onely should haue in it this wonderful vertue and force to apprehend Christ and to make a man perfectly iust before the iudgement seat of Christ and why not the true knowledge of God vnfained loue the feare of God or a generall holinesse of life and conuersation should not as well iustify a man as this one affection of confidence or affiance Whereunto we answere that this meanes of iustifying men by faith onely doth most of all make for the glory of God the which is the last end of al the decrees actions
of God for if man were accounted righteous for his holinesse or loue he might impute his saluation to his owne desert for perfect loue deserueth loue and holinesse will chalenge life as of due debt But affiance implieth a humble loyall and duetifull subiection acknowledging the vnworthines basenesse insufficiency and weakenesse of man and together the mercy goodnesse loue fauour bounty trueth and power of God This reason is vsed for this purpose Ro. 3. 27. what law or meanes of saluation doth take away all boasting from man and so giueth all the glory of our saluation to God not the law of workes or inherent holinesse but the law of faith yea of all the graces which are in man faith onely hath in it this naturall property to make a man partaker of Christes death and righteousnes and so of saluation For euen as a tennant inioyeth his house and landes not for that he loueth or feareth his lord or for any vertue wherwith he is indued but only because he doth depeÌ„d on his Lord and so doth purchase vnto him worship and honour by relying himselfe wholly vpon his loue fauor liberality constancy ability riches so standeth the case with man in respect of his saluation For no grace saue onely this affiance on God and on his mercy in Christ can conuey vnto vs remission of sinnes and eternall life In the which respect it is commonly said in holy scripture that faith doth iustifie not as it is a parte of mans holinesse whereof no one part no not all the partes of it if any one be wanting will serue to make a man righteous before God but as it hath in it this proper vertue to make the death of Christ the death of the beleeuer so the righteousnes arising of the said death the righteousnes of the beleuer For he that hath suffered death is iustisied from sin Thus much of the obiect nature attributes of euangelical faith It remaineth that before we proceed to the rest of the partes of mans holines we should declare the relatioÌ„ which is betwixt faith them It hath bene said of faith in general that it is as it were the root froÌ„ the which other graces do spring in that it tieth vs to God the fountain of al graces as to the only giuer of all happines the which thing is true of this euangelicall faith after a special manner For in that it ioineth vs to Christ it maketh vs partakers of the spirit of Christ or rather causeth an increase of all spirituall graces For regeneratioÌ„ is although not in time yet in nature before faith Therefore this faith is made the subiect of the spirituall life of the new man euen as the hart is in the body the fountaine of heat Gal. 2. 20. I liue yet not I but Christ liueth in me in that I now liue in the flesh I liue by the faith of the sonne of God who hath loued me and giuen his life for me And Act. 15. 9. Peter saith that God did purifie the hartes of the gentils that is as it is expounded verse 8. worke sanctification in them by faith In the which respect it is compared to the foundation of a house where vpon the whole buylding standeth and to the roote of a tree which giueth heate sappe and life to all the partes of it Coll. 1. 23. If ye continue founded and established in fayth and to a fountaine of liuing water Ioh. 7. 38. He that beleeueth in me out of his bellie shall flow riuers of the water of life And therfore it is put before all other graces 2. Pet. 1. 5. Ioyne to your fayth vertue and to your vertue knowledge temperance patience godlynes brotherly loue and kyndnes Hence it is that it is vsually distinguished from the rest of the partes of sanctification they being called by the name of loue or of the holy ghost 1 Tâ—ess 3. 6. Tymothie hath brought vs tydinges of your fayth and loue So it is saide Act. 6. 5. That Stephen was a man full of fayth and of the holy spirit not that faith it selfe is not a worke of the holy spirite and a parte of the spirituall holynesse of man but because it is the first worke of Gods spirite and the foundation of mans holinesse and saluation who must be by fayth freed from sinne and death before he can be endued with positiue holynesse and life Thus the Apostle doth often exhorte vs to fanctification and holynesse of life by an argument drawen from iustification which is the proper effect of faith as we may see Ro. 6. 14. sinne shall not haue dominion ouer you because you are not vnder the lawe but vnder grace But it may be asked how iustification doth bring foorth sanctification especially seing that to mans reason it is rather a motiue to a wicked and dissolute life that by the multitude and hainousnesse of our sinnes the mercy of God whereby they are pardoned might the more appeare Rom. 3. 7. and 6. 1. We answere that iustification doth of necessitie bring foorth sanctification and that diuers wayes For first the sense of the vnspeakeable loue of God whereby we are deliuered from eternall damnation doth inflame the hart of the beleeuers with a greate loue of God the which cannot be shewed any other way then by keepeing his commaundementes and by laboring to glorifie his holy name by a holy life Secondly God doth saue the faythfull not as stockes or stones without requiring anie worke action or duety at their handes but so as that he maketh them to be his fellow workers not that man can do any thing of him selfe without the grace of God but that man being endued and renewed by grace doth after a sort worke his owne saluation not by any naturall vertue but by the power of Gods spirite and therefore as Christ taketh away the guilte of sinne being committed so the faythful ought to endeuor that sin be not coÌ„mited Otherwise if they shoulde still of set purpose committe sin they should crosse Christ in the worke of their owne redemption defiling theÌ„ selues with sin whom he hath clensed with his bloud yea they should crucifie him againe treade vnder foote his bloude as a vile thing Thirdly the faithfull doe labour for sanctification as for the onely testimony of the soundnesse of their fayth and of the truthe of their iustification For fayth without the other partes of holynesse is but adeade and vnprofitable fayth Lastly the faythfull man knoweth that fayth is not of it selfe without the rest of sanctification sufficient for the attaining of saluation For although it alone dothfully iustify that is bring perfect remission of all manner of sinne whatsoeuer yet before that a man can enter into the kingdome of heauen he must be endued with perfect positiue holinesse the which cannot be made perfect in the worlde to come vnlesse it be begun and carefullie sought after