God What fiery darts of the divell can be so mortiferous that they cannot be quenched in the fountaine of divine grace What so great a staine of the conscience that his blood cannot purge Here is not felt the fire of Gods fury but the heat of his love here is the Sonne of righteousnesse Malac. 4.2 the present light of our soules our first Parents were brought into Paradise that most sweet and fragrant garden Gen. 2.8 the type of eternall beatitude behold the penitent conscience is here cleansed by the blood of the Sonne of God and by the body of Christ are nourished the members of Christ the head the faithfull soule is fed with divine and heavenly dainties the sacred flesh of God which the Angels adore in the unity of person which the Arch-angels reverence Psalm 18. at which the powers doe tremble and which the vertuous admire is the spirituall food of our soules Let the heavens rejoyce Psal 96.11 let the earth be glad but much more the faithfull soule upon whom such and so great benefits are bestowed Our most bountifull God Matth. 22.4 hath prepared a great feast hearts that be hungry must be brought unto it he that tasteth not thereof feeleth not the sweetnesse of this heavenly feast to believe in Christ is this heavenly feast but no man believeth Note unlesse he confesse his sins with contrition and repent him of the same Contrition is the spirituall hunger of the soule and faith is the spirituall feeding God gave Manna Exod. 16.4 the bread of Angels to the Israelites in the wildernesse In this feast of the new testament God giveth us the heavenly Manna that is his grace and forgivenesse of sins yea his Sonne Christ Jesus The Lord of the Angels is that spirituall bread which came downe from heaven to give light and life unto the world The desire is the food of the soule and the soule comes not to this mysticall feast unlesse it desires to come thereto Matth 25.8 Verse 10. and it cannot desire the heavenly sweetnesse if it be full of this worlds comforts at the comming of the Bridegroome the Virgins that had no oyle in their lampes staying too long were shut out so they whose hearts in this world are not filled with the oyle of the holy Spirit shall not be admitted by Christ to the participation of the joy of this holy feast but shall have the gate of indulgence the gate of mercy the gate of consolation the gate of hope Rom. 5.20 the gate of grace and the gate of good workes shut against them Our Saviour Christ hath yet another kinde of calling and happy is hee that heares and obey it Christ often knocks at the gates of our heart by holy desires Note devout sighes and pious cogitations and happy is hee that openeth unto him as soone therefore as thou feelest in thy heart any holy desire of the heavenly grace assure thy selfe that Christ knockes at thy heart make haste let him in lest hee passe by and presently shut the gate of his mercy against thee as soone as thou feelest in thy heart any sparke of holy motions or godly meditations perswade thy selfe that it is kindled by the heat of divine grace and love that is of the holy Spirit cherish and nourish it 1 Thes 5.19 that it may grow to be a fire of love in thee and take heed that thou quench not the Spirit 1 Cor. 3.17 and hinder the worke of the Lord our heart is the Temple of the Lord hee that destroyeth the Temple of the Lord shall feele his severe judgement and he destroyeth it whosoever refuseth to give place to the holy Spirit inwardly calling him by the Word In the old Testament the Prophets could heare the Lord speaking inwardly in them and so all the true godly doe feele those inward motions of the holy Spirit drawing them unto goodnesse Ephes 4.3 therefore all men must endeavour to keepe the unity of the Spirit in the bond of peace A preparation to the receiving of the holy Communion of the Body and Blood of Iesus Christ THere is a hearing and a preparation before hearing there is a praying and there is a preparation before praying and there is a receiving and there is a preparation before receiving which if it be wanting the receiver receiveth uncomfortably the prayer prayeth vainly and the hearer heareth unfruitfully like those which doe eate before hunger or drinke before thirst this preparative before hearing praying and receiving for the health of our soules doth signifie the rules of physicke for preparatives are ministred alwaies before physicke Note and as the preparative which goes before maketh way to the physicke or else it would doe no good but hurt so unlesse examination goe before the Sacrament 1 Cor. 11.27 29. wee seale up the threatnings which are pronounced against us in stead of the promises which are made unto us for the Sacrament is a seale and sealeth good or evill as every other seale doth therefore all men ought carefully to examine themselves but they that are suspected of a crime doe not examine themselves but are examined of others lest they should be partiall in their owne cause but a faithfull Christian should examine himselfe of his crime Verse 31.32 Note and be his owne judge his owne accuser and his owne condemner for no man knowes the spirit of man but the spirit which is in man which will condemne him if he be guilty and tell him all that he hath done and with what minde he did it and what punishment he deserveth for the same this is the close sessions or private arraignement when Conscience sits in her chaire to examine accuse judge and condemne her selfe Eccles 18.19 because she will escape the just condemnation of God Thus have holy men kept their sessions at home and made their hearts the fore-man of the Jury and examine themselves Note as wee examine others The feare of the Lord stood at the doore of their soules to examine every thought before it went in and at the doore of their lips to examine every word before it went out so shouldest thou sit in judgement of thy selfe and call thy thoughts words and actions to give in evidence against thee whether thou be a Christian or an Infidell a sonne or a bastard a servant or a rebell a sincere believer or an hypocrite if upon examination thou find not faith nor feare nor love nor zeale in thy selfe let no man make thee believe thou art holy that thou art godly Note that thou art sanctified that thou art a Christian that thou art a believer because thou art worse then thou seemest to thy selfe to be therefore if my heart tell mee that I love God whom shall I believe before my selfe 1 Cor. 2.11 No man can search the heart of another man so Paul saith No man knoweth the spirit of any man
that their glory multitude and wealth with such as rejoyce in her shall descend into it Thus hath a man a fall and is brought low and the high lookes of the proud shall be cast downe Vers 15. Psal 36.12 there are they fallen all that worke wickednesse they are cast downe and shall not be able to stand To the Reader IF thou wouldst understand the Deity Behold the mystery of the holy Trinity An Essence divine eternall infinite is hee Spirituall and of wonderfull magnanimity Of power of might and majesty Of goodnesse greatnesse and excellency Of glory continuance and quality And is perfectly good unchangeably From everlasting and perpetually And is every where present repletively Essentially potentially and vertually Which is seene by his admirable works apparantly With our eyes and minde continually From age to age universally This Almighty God incomprehensible Omnipotent invisible and incomparable Immortall incorruptible and unspeakeable Dwelleth in light inaccessible And is coequall coessentiall and coeternall Of one substance immutable and unsearchable This high blessed Heavens Creatour Is the earths creatures Conserver Increaser nourisher repairer and governour By his omnipresent power Although he dwels in Heaven principally Yet hee is and dwels on earth effectually In the faithfull his elect especially In his wisedome grace and mercy Therefore be praised evermore the Trinity Father Sonne and holy Ghost in unity This to believe is godly charity Saving faith and holy piety For speaking of Gods simple verity Nought more beseemes then true simplicity If further thou wouldst understand his Majesty Goe in behold and see his excellency For what I know of his all-knowing worth With single heart I have simply here set forth Thus wishing that my labours may To heavens rest thy soule convey No attributes can sufficiently expresse the essence of God but the attributes which be given unto God be taken out of the usage of mens speech and so applyed unto the nature of God to the end that those things which cannot be properly expressed by any toung nor language may yet at the least wise be by the figures of mens speeches in some sort shadowed whatsoever therefore is spoken of God is so in God as it serveth to helpe our weake understanding to conceive in our reason and to utter in our speech the majesty of his divine nature quality and essence for of himselfe he is infinite and ineffable in his essence might power and working THE SOVLES PROGRESSE TO THE Celestiall CANAAN Of the Essence of God and how he is to be understood in his holy Attributes so farre as hee hath revealed himselfe in holy Scriptures for otherwise no man is able to define what God is ALL men are by a certaine instinct of nature desirous of knowledge and account ignorance evill and unseemely like a defective body or lightlesse house for knowledge is the eye of the mind the light of the soule the ornament of grace and nature and is a collection of understanding gathered in the grounds of learning by the instruction of wisedome Eccles 1. shee is the exercise of memory in the actions of the mind and the imployer of the senses in the will of the Spirit and such Riches as will swimme with the master when he suffers shipwracke and sees his whole estate sinke before his eyes Now the more excellent a thing is the more worthy it is of our knowledge for it is discommendable and uncomely for anyman to bee ignorant of himselfe especially of the causes the meanes and manner of his eternall Salvation and Redemption from horrible and intolerable Misery To further this knowledge my purpose is out of the Scriptures and by the helpe of sundry learned and orthodoxall Writers briefly to shew and set forth how God is to be understood and so we shall as in a glasse behold what course the Lord hath in his wisedome taken to manifest his grace unto us and to make us partakers of his glory 3 Meanes to know that there is a God Touching this matter there are three waies whereby God doth manifest and open himselfe to the knowledge of man the first way and most generall consisteth in his working where the Majesty of God setteth himselfe to be seene in all his workes throughout the compasse of all the world in Heaven as well as in the earth Rom. 1.20 this way is most generall because it is so set forth to all people of all Nations that no man can excuse himselfe for not knowing God Vers 19. It cannot be denied but that there is in us a certaine quicknesse of understanding and strength of reason Wisd 13. as might be the eye of our minde whereby we may know in Gods Workes God himselfe the worker thereof but unlesse the brightnesse for the workes of God were so great that they did set forth the Majesty of the worker to bee seene throughout all the earth our reason should have had no cause or meanes to have knowne that there had beene a God Therefore the first cause of our knowledge of God is attributed to the light and brightnesse of the Workes of God whereby the Philosophers did acknowledge the Majesty of the invisible God Rom. 1 c. How the Philosophers knew God by his Workes as the Apostle witnesseth For first they did observe in the Workes of God an exceeding great Majesty an infinite multitude a wonderfull variety a most constant order a seemely agreement an endlesse continuance a pleasant vicissitude or entercourse of things comming and going briefly Wisd 13. such wisedome in creating governing and bestowing of things and in conserving of them such power and might that they could ascribe the whole workemanship of all things Heavenly and earthly to no other nature but to the Nature of God Besides this they tasted indeed of the wonderfull goodnesse of God by the infinite number of commodities growing unto them both from Heaven and earth which the Apostle rehearseth saying Acts 14.17 Verely hee left not himselfe without witnesse doing good and helping them from Heaven giving raine and fruitfull seasons filling their hearts with food and gladnesse Thirdly they felt a marvellous terrour of lightning earthquakes Math. 24. pestilences gapings of the ground strange sights and apparitions from Heaven in the Sunne Moone Starres and Comets the fore-shewers of great mischiefes and slaughters and withall that the prophesies of things to come such as were Sibyls Iob. 37. Iob 38. and of the Prophets were so certaine and true that they plainly passe the limits of mans fore-knowledge and proved the power of the God-head to governe all things in the world They that bee so unfaithfull and grosse Some believe nothing but what they see with their eyes as the Stoicks and Epicures that they cannot apply their understanding and credite to things invisible be so affected for the most part that they believe nothing neither of the life felicity and glory of Heaven neither of the
prevent him SEing the Divell is so apt and ready to assault and tempt the faithfull and the elect of God consider therefore thou devout soule in what danger thou art because the divell thine adversary is alwaies lying in wait for thee hee is an enemy for boldnesse most ready for strength most powerfull for subtilty most cunning for engines well stored in sight indefatigable into all shaps changeable he intiseth us into many sinnes and having inticed us hee accuseth us before Gods judgement seate 2 Cor. 2.11 2 Cor. 11.14 hee accuseth God to men and men to God and one man to another hee exactly considereth every ones inclination and then hee layes for them the snares of temptations for the devill when he assaulteth the soule of man first sets upon that part he findes softest and best affected for his purpose for him the easier to worke upon and if hee once be withstood and overcome hee doth not presently remove nor give over but comes againe to tempt with greater force that so hee may by tediousnesse and neglect overcome those whom by violence and force of temptations he could not overcome Against whom will he not be bold to use his subtill trickes when hee was so bold to set upon the Lord of Majesty himselfe with his craft and subtilty Math 4.2 3. when hee had fasted forty daies and forty nights what Christians will he spare when hee sought to winnow Christs Apostles like wheate He deceived Adam in his nature instructed whom then can hee not deceive in his nature corrupted he deceived Judas in the schoole of our Saviour Luke 22.31 and whom will hee not deceive in the world Gen. 3.4 5. the schoole of errours in all states the divels trecheries are to bee feared In prosperity hee lifts us up with pride in adversity he drives us downe to despaire if he sees a man delighted with frugality he intangleth him in the fetters of insatiable covetousnesse if hee sees a man of an heroicall spirit hee sets him on fire with flaming anger if he sees a man somewhat merrier then ordinary hee incites him to burne with lust those whom he sees to be zealous in religion he labours to entangle in vaine superstition those whom he sees exalted to dignities hee prickes them forward with the spurres of ambition when hee allureth man to sinne hee amplifieth Gods mercy and when hee hath cast him headlong into sinne then he shewes and amplifies Gods justice first hee will lead a man to presumption and afterwards he labours to bring him to desperation sometimes he assaults outwardly by persecutions sometimes hee assaults inwardly by fiery tentations sometimes he sets upon us openly and by force sometimes hee sets upon us secretly and by fraud in eating he sets before us gluttony in generating luxury in exercising sluggishnesse in conversing envie in governing covetous extortion in correcting rage in dignity pride he possesses the heart with evill cogitations in the mouth he puts false speakings in the other members wicked actions when wee are awake he moves us to evill workes when we are asleepe he moves us to filthy dreames so then at all times in every place and in every thing we must beware of the divels trecheries wee sleepe but hee watcheth wee are secure but he goes about like a roaring Lyon seeking whom he may devoure 1 Pet. 5.8 Consider therefore thou faithfull soule the trecheries of this most potent enemy and seeke the ayd of spirituall armes to defend thee from his subtilties let thy loynes be girt with the girdle of truth Eph. 6.14 and covered with the brest-plate of righteousnesse put on Christs perfect righteousnes thou shalt bee safe from the divels tentations Iohn 14.30 as Satan hath no power over Christ neither hath he power over the faithfull his members Let thy feet be shod with the preparation of the Gospell of peace so the fiery darts of the divell shall not hurt thee take the shield of faith to defend thee from the assaults of this most wicked enemy Eph. 6.15 Math. 17.20 Faith is that which removes Mountaines which is to be understood the mountaines of doubts persecutions and tentations if thou hast faith neither shall any thing be unpossible unto thee Vers 20. Exod. 12.17.12.13 The Israelites whose doore posts were figured with the blood of the paschall Lambe were not smitten with the destroying Angell so likewise those whose hearts are by faith sprinkled with the blood of Christ shall not be hurt by this destroyer faith relies upon Gods promises in the mercy of the Almighty and Satan cannot overthrow them that believe faith is the light of the soule and hath a bright eye a holy eare a cleane heart and a sure foote shee is the strength of hope the trust of truth the honour of amity and the joy of love and Satan cannot prevaile against it and the tentations of this malignant spirit are easily discerned through this light Mich. 7.19 By faith our sins are throwne into the profound sea of Gods mercy and in that the firy darts of the divell shall be easily quenched we must likewise put on the helmet of salvation that is Ephes 6.17 holy Hope endure tentation and expect an issue thereof by hope and thou shalt find comfort thereby For God is an Assister of them that contend and the crowne of them that overcome Vers 19. wee must also take the sword of the spirit that is the Word of God For the consolations of the Scripture will prevaile against the contradictions of the divell Nazianz. for by the Word Christ overcame all Satans temptations Math. 4.4 c. 11. and still the faithfull shall overcome the divell and all his subtilties To conclude by prayer thou hast great aid against tentations for as often as the little ship of thy soule is ready to be overwhelmed by the waves of tentation awake Christ by thy prayers we overcome visible enemies with striking but wee overcome our invisible enemies by powring forth prayers unfained fight thou O Christ both in us and for us that so through thee we also may overcome our deadly enemy with victory that in thee and through thee we may triumph gloriously Of the Morall Law of God the ten Commandements THe Law of God The morall Law of God and the Law of nature is all one though it was not given to man with solemne promulgation before the time of Moses yet was there a generall sense thereof given to Adam in his creation For when God gave him his nature and endued him with the use of reason and discourse he gave him capacity to understand his duty the which duty is nothing else but the observation of the Law of God and therefore when Adam had transgressed the commandements of God and had eaten the forbidden fruit the reason of his naturall soule could tell him his offence and then his conscience judged him he was afraid
and the direction of the holy Ghost should keepe the holy day upon that Lords day or Sunday Apoc 1.9.10.11 agreeable to the practise of the ancient Church and worthily solemnize it on the first day of the weeke in memoriall of the worlds redemption to the honour and praise of the Lord Jesus who rose from death to life upon that day This should stirre up all Christians to a thankfull remembrance of their redemption by Christ his resurrection from the dead Hebr. 2.5 2.11 5.9 And note that with the day the blessing of the day is likewise translated to the Lords day because all the sanctification belonging to this new world is in Christ and from and by him conveyed to Christians and because there cannot come a greater motive or cause then the new creation of the world therefore the worship of God is fitler solemnized on this day then on any other The holy Sunday is the Lords market day for the weeks provision Esa 55.1 2 3. wherein he will have us to come unto him and buy of him without gold or silver the bread of Angels and water of life the wine of the Sacraments and the milk of the Word to feed our soules tried gold to inrich our faith Apoc. 3.18 Gen. 2.2 3. Exo. 20.10 11. precious eye salve to heale our spirituall blindnesse and the white rayment of Christs righteousnesse to cover our filthy nakednesse Of Christs Ascension MEditate upon thy Saviours ascension by a holy contemplation Joh. 20.29 thou faithfull soule for Christ withdrew his visible presence from the faithfull to exercise their faith by holy contemplation and blessed are they that see not Mat. 6.21 Act. 8.21 Colos 3.2 and yet believe where our treasure is there let our heart be also Christ our treasure is in heaven let our hearts therefore be set upon those things that are heavenly and meditate upon those things that be above let us put our confidence in the pledge of the holy Spirit which the Lord left unto us at his departure let us put our confidence in the body and blood of Christ which wee receive in the mysterie of the holy Sacrament and let us believe that our bodies which are filled with this incorruptible food shall at length be raised up againe and that which we now believe in faith wee shall then see with our eyes and our hope wee have now in Christ shall then be reall fruition to our soules the Lord is present unto us here but in part Colos 3.4 but in the mansion of his heavenly kingdome Act. 1.9.10.11 12. we shall behold him in his glory and know him as hee is which is our life our Saviour ascended up from the Mount of Olives the Olive is the signe of peace and joy therefore not without great cause hee ascended up from Mount Olivet because by his passion and holy sufferings he hath purchased peace and tranquillity for amazed and terrified consciences not without cause did hee ascend up from the Mount Olivet for the court of heaven exceedingly rejoyce to receive him the Mount doth not onely put us in minde but doth also call and invite us to heavenly things and seeing we cannot follow him with the feete of our body let us follow him with the feete of our holy desires The disciples stood lifting up their eyes Vers 11. and looking towards Heaven so let all the true Disciples of Christ lift up the eyes of their heart to behold and desire heavenly things Sweet Jesus what a blessed and glorious alteration followed thy passion Oh happy and sodaine change how didst thou suffer on Mount Calvary for our sinnes and how doe I now behold thee in the Mount of Olives there thou wast alone here thou art accompanied with many thousands of Angels there thou didst ascend up to the Crosse in disgrace Luke 24.52 here thou didst ascend up into Heaven in a cloud and in glory there wast thou crucified betweene thieves here thou dost rejoyce amongst the company of Angels and Saints there thou wast nayled to the Crosse as a condemned man here thou art at liberty and dost deliver those that were condemned Eph. 5.23 30 there suffering and dying here rejoycing and triumphing Christ is our head and the Saviour of the body we are his members Rejoyce therefore and bee glad thou faithfull soule for though our sinnes doe hinder us yet the communion of nature doth not repell us where the head is there shall the members be also our head is in heaven therefore the members have just and great cause to hope for entrance there not onely so but they are assured already that they have possession there Christ descended from Heaven to redeeme us and againe hee ascended up into heaven to glorifie us unto us was he borne Note for us did he suffer and for us did he ascend our charity is confirmed by Christs passion our faith by Christs resurrection and our hope by Christ ascension Let us strive to follow Christ our Bride-groome not onely with our ardent desire but also with our good workes Acts 21.27 Acts 1.10 for nothing that is defiled shall enter into this heavenly City The Angels that came from heavenly Ierusalem appeared in white robes by purity and innocency is figured that no pride can ascend with the Doctour of humility nor no malice with the Authour of goodnesse with the lover of peace there ascends no discord and with the sonne of the Virgin there ascends no uncleannesse after the parent of vertue there ascend no vices and after the just person there ascends no sinnes Therefore he that desires to see God face to face let him so live here in this world as in his sight and hee that hope for celestiall things let him contemne terrestriall things Our Saviour Christ promised unto his Apostles that after his departure he will send unto them from his father a comforter John 14.26 15.26 Luke 24.47 Vers 47. John 24.17 the holy Ghost the Spirit of truth to testifie of him and to teach them all things and to endue them with power to preach repentance and remission of sinnes in his name among all Nations saying Peace I leave with you my peace I give unto you Therefore let not our hearts be troubled neither let us feare but that our Saviour which redeemed us will also through his merits and mediation glorifie us in Heaven O sweet Jesus draw our hearts unto thee whether thou art gone before and that in the meane time wee may immitate thy goodnesse mercy truth and patience and follow thee in the same Amen Of the holy Ghost OUr Lord Jesus ascending up into the Heavens and entring into his glory Acts 2.4 Vers 1. Exod. 10.11 sent the holy Ghost upon the Apostles on the day of Penticost as in the old Testament when God proclaimed the Law in Mount Sinai he came downe unto Moses So when the Gospell was
us but it must be considered with what minde those things be wrought which be of themselves good whether of the affection of love and mercy or for some other cause Let us not love in word neither in tongue but in deed verity 1 Iohn 3.18 for hee is not worthy straightway to have the commendation of good workes which doth bestow meate drinke and cloathing upon the poore not of the desire to do good but rather to hunt hauke for glory and praise in the sight of men wherefore all be not immediately good workes which be esteemed to be good unlesse they be such as doe profit their neighbours and that they do proceed from a good and faithfull heart and the affection of charity thereby our faith is exercised fed encreased and strengthened by good workes and that wee be assured by them in our consciences of our election and calling in that wee doe daily more and more feele the grace and vertue of Christ encreasing in us by meanes thereof like as on the contrary part evill workes doe expresse and shew forth more and more the malice and wickednesse of our hearts Therefore Saint Peter admonisheth us to make our election and vocation sure 2 Pet. 1.10 Eccles 28.10 for like as the fire by wasting much wood waxeth greater and stronger so is godlinesse and faith fedde and maintained in Christian men by the study and use of good workes even so by use exercise of vertuousnesse men doe come to a perfect habite of the same and so by imitation of their good workes others bee stirred up to the like desire of godlinesse when they doe see some lively examples in their neighbours that by the applying of good workes to the reliefe and necessities of the poore Jam. 1.27 John 3.17 Hebr. 13.1 2 3 16. needy widdowes fatherlesse prisoners sicke folkes and all other distressed which kind of goodnesse doth resemble the very disposition of God himselfe for the goodnesse which wee are created unto is not determined in the workes of mercy onely but it doth extend unto our whole life and common trade of living together Amity is the true bond of all humane society wherein one man is so knit unto another by mutuall love ayd and service even as the very members and parts of our body doe service one to the necessary use and ayde of the other wherefore they be not men but vaine shapes of men John 5.5 which doe vainely and idlely spend all their life as though they were borne to no other intent and end but to waste and consume upon themselves without regard to their Christian brethren or relieving and supplying their wants and necessities in time of need to which end they were chiefly and necessarily ordained of God next then to doe him service and divine worship for Saint Paul admonisheth all men to walke worthily in the sight of the Lord Col. 1.10 to please him in all points being fruitfull in all good workes for hee that is fruitfull in all good workes doth please the Lord in all things if they be done with a pure and sincere faith for they bee the fruits of faith for good workes are pleasing to God Good workes be done by the Spirit of God because they bee done by his Spirit for he doth worke in us both to will and to performe according unto his good will and pleasure therefore forasmuch as they come from him it cannot be but that they must be liked of him That which is just and good is loved of God as the authour and beginner of them Such is his justice that he loveth the same which is just and good being himselfe of all other most just and the rewarder of all good workes that proceed of faith but wee must not assume the reward of our good workes to proceed of our owne deserts but unto the goodnesse of God who doth worke the effects of godlinesse and charity in them that believe True and sincere love is an inseparable property in the godly no Christian without faith Iohn 15.17.12 13 14. and no faith without charity where there is not the brightnesse of charity neither is there the zeale of faith Note take away the light from the sun and thou maist aswell take charity from faith Charity is the outward act of the inward life of a Christian the body is dead without the spirit James 2.26 so faith is dead without charity He is not of Christ that hath not the Spirit of Christ and hee hath not the Spirit of Christ Gal. 5.22 that hath not the gift of charity for charity is the fruit of the Spirit and the bond of perfection Col. 3.14 Note As the members of the body are knit together by the Spirit that is the soule so the true members of the mysticall body of Christ are united by the holy Spirit in the bond of charity 1 King 6.21 22 Salomons Temple was all covered with gold within and without so let Gods Temple be all beautified with love and charity both within and without let charity move thy heart to compassion and thy hand to contribution for compassion is not sufficient unlesse there bee also outward contribution neither is outward contribution sufficient unlesse there be also inward compassion 1 Iohn 4.7 c. faith receiveth all from God and charity giveth againe unto our neighbours God is love and by faith we are partakers of his divine nature no man believeth in Christ which loveth not Christ and no man loveth Christ unlesse he love his neighbour neither doth he apprehend the benefits of Christ with true confidence of heart that doth deny his neighbour the office which hee oweth unto him That is not truly a good worke which proceedeth not from faith Rom. 14.13 neither is it truely a good work which proceedeth not from charity charity is the seed of all vertues it is no good fruit which springeth not from the root of charity for charity is the spirituall taste of the soule for unto it alone is every good thing sweet and pleasant every hard thing sweet yea all troubles and adversities sweet 1 Ioh. 13.34 35 It profits not to give all that one hath unto the poore if hee hath not charity for the outward action is done in hypocrisie if there bee not inward love Rivers of bounty profit not unlesse it spring from the fountaine of charity Charity is patient for no man is easily angry with him that he loveth charity is bountifull for hee that by charity hath bestowed his heart which is the chiefe good of the soule how can he deny his outward goods to his neighbour which are of farre lesse worth Charity envieth not because hee that hath charity looketh unto anothers good as upon his owne Charity thinketh no ill 1 Cor. 13.1 c. but loveth truly and from his heart Charity is the bridle of anger Charity is simply
absolute act which admits neither increase nor decrease yet that man receives his pardon by such a faith or such a perswasion of faith as is not alwaies one but is sometimes stronger and sometimes weaker ebbing and flowing like the salt waters sometimes appearing and sometimes hidden like the sunne with a thicke mist or a duskie cloud Now our justification may be perceived and knowne three waies First by the suggestion of Gods Spirit Secondly by faith which is a certaine assurance of perswasion of Gods love in Christ Now a man may assure himselfe of faith if hee love God for God himselfe 1 Tim. 1.5 and his neighbour truely as himselfe for love accompanies faith as the light doth the sunne indeed it proceeds from faith for as one saith Gregory Such as is our faith such is our love a man may assure himselfe of a justifying faith if he doe strive against his doubtings and with an honest heart doe will to believe and unfainedly desire to bee reconciled unto God and withall doe use constantly the good meanes that God hath ordained to beget and increase it in himselfe Gal. 2.16 c. for God accepts the will to believe for faith it selfe and the will to repent for repentance the reason hereof is plaine for every supernaturall act presupposeth a supernaturall power or gift and therefore the will to believe and repent presupposeth the power and gift of faith and repentance is in the heart for a man may come to be assured of his justification by certaine infallible signes and tokens of it as when we see our selves by the righteousnesse of Christ of the free grace of God redeemed from death delivered from hell and freed from the fearefull condemnation of the wicked there is a joy most unspeakeable and glorious wherewith our hearts must needs be ravished The second is the peace of conscience while sin and the guilt of sinne remained there was no peace nor quietnesse to be found but feare within terrors without and troubles on every side But when our sins are once nayled to the crosse of Christ and forgiven us Note then the winds are laid the waves are settled the sea is calmed the soule is quieted and imparked within the pales of peace Againe wee may know that our peace is good and that our justification is past with God if wee shall find a promptitude and nimblenesse in our selves to doe that which is good For when a man doth finde favour from God for the forgivenesse of his sins then the love of God constraineth him that joy which hee receiveth and putteth new life into him Greenham and enforceth him to the performance of those things which are pleasing unto God then his understanding is enlightened his judgement is reformed his affections are bettered his joyes are in heaven his desires are to Christ-ward his progresse to Canaan his course to Ierusalem and his anger is consumed upon his owne corruptions For wee must know that when God doth impute righteousnesse unto us to prevent our damnation by sin then he doth also infuse righteousnesse into us to hinder the domination of sin therefore Saint Paul sath 1 Cor. 1.30 that Christ is made unto us righteousnesse wisedome sanctification and redemption and he tels his Corinthians 1 Cor. 6.11 that they are washed sanctified and justified so then hee that circumciseth the fore-skin of his heart by true repentance hee that warreth against his owne lusts and truely striveth to serve the Lord in all his precepts he may know for certaine that God hath cut the cords of his sins and buryed them all in the blood of Christ but let the ungodly and uncircumcised heart know that so long as they addict themselves to their knowne enormities without repentance they are not of the Kingdome of Christ neither are they clothed with the robes of his righteousnesse but covered with the rotten rags of their owne wickednesse for those that are in Christ Rom. 8.1 2. walke not after the flesh but after the spirit they that are his have crucified the flesh with the affections and lusts thereof Gal. 5.2 but to live and continue in sin is to take sin downe from the crosse and to put life and spirit into it Luther For as one saith that a man may try and know whether hee be incorporated into Christ or not by this that as a man feeleth his heart cheered and sweetened by the sense and feeling of Gods promises and favour grounded and setled in his heart so such a man as no man is but he that is justified hath forthwith regard of his neighbour Note Lev. 19. Jam. 2.8 and helpeth him as his brother careth for him lendeth him giveth him comforteth and counselleth him yea hee is grieved if there be none towards whom hee may be serviceable hee is patient tractable and truely friendeth all men he doth not esteeme the temporall pleasure and pride of this life he judgeth no man he defameth no man he interpreteth all things for the best and when hee seeth not the matter goe well with his neighbour as that hee fainteth in faith waxeth cold in love hee prayeth for him hee reproveth him he is sorely gâ—ieved for him for any thing committed against God or his neighbour and all this proceedeth from the root and juice of Gods grace for that the bountifulnesse love and goodnesse of Christ hath sprinkled and replenished his heart with sweetnesse and love that it is a pleasure and a joy for him to doe good to his neighbour and is grieved for his sins as Samuel for Sauls 1 Sam. 15.35 by these and such like workes of grace a man may come to a certaine knowledge of his justification which how well worthy it is of our knowledge they can best tell which feele most the comfort of it and let no man thinke it impossible to be discerned by man because it is performed by God without man For though it be acted by God in heaven yet it produceth many notable graces in man upon the earth by which it may be perceived as a Vine by her grapes or as a Lampe by her light Besides Regeneration and Justification have such relation and neerenesse one to another as that they seeme to be almost but one act caused and effected at one instant of time for when we are regenerated then are we justified and when wee are justified wee are then regenerate and not before These two offices in our salvation being distinguished rather by their names then by any speciall marke of difference in their severall executions Againe the Apostle in his Sermon at Antioch Acts 13.38 concludeth saying Be it knowne unto you yee men and brethren that through this man Christ Vers 39. is preached unto you the forgivenesse of sinnes from which yee could not be justified by the Law of Moses by him every one that believeth is justified so that hee absolutely denyeth the power of
unto men to bee justified therefore good workes doe not precede a man to bee justified but follow him being justified as the effect and fruit of faith that is our workes shall bee our witnesses what wee are in heart and what wee are in fayth Rom. 4 22.23 Eph. 2.10 but by faith wee are justified and made righteous in the sight of God Saint Paul saith not that wee are the creatures of God in Christ through good workes but that wee are created of God in Christ to doe good workes Againe you are saved by grace through faith and that not of your selves it is the gift of God Vers 8 9. not of workes least any man should boast himselfe Math. 9.22 29. Marke 5.34 10.52 Luke 7.50 8.48 Acts 26.18 John 1.12 Our Saviour Christ as it is in sundry places of the Evangelists recorded saith often thy faith hath saved thee onely believe believe onely and thou shalt receive remission of sinnes and inheritance among them that are sanctified by faith in mee as many as believe in me to them hath God given power to become the sonnes of God whosoever believeth in me shall not be condemned shall not perish but have everlasting life these be the words of our Saviour Christ now Saint Paul saith Believe in the Lord Jesus Christ Acts 16 31. and thou shalt be saved Gal. 3.8 Rom. 4 3 c. God doth justifie through faith we are blessed by faith we are the children of Abraham yea we are the children of God by faith the righteousnesse of God commeth by the faith of Jesus Christ unto all and upon all that believe If therefore thou confesse with the mouth of the Lord Jesus and shalt believe in thy heart that God raysed him from the dead thou shalt bee saved for with the heart man believeth unto righteousnesse Rom. 3.24 c. and with the mouth man confesseth unto salvation Wee are freely justified by his grace through faith but justification is onely proper to Gods children so that all prophane and ungodly people are out of possibility to bee justified and made righteous in the sight of God this is proved by Saint Paul to the Romans Rom. 8.3 Whom he predestinated them also he called and whom he called them also be justified And againe justification is a righteousnesse in the sight of God that is such as have a true a living and a saving faith and by faith wee doe apprehend the righteousnesse of Jesus Christ God is content to accept of such in the righteousnesse of his Sonne and to obscure their sins and to make them to appeare and stand before him as actually and verily just by his imputative righteousnesse as if they had wrought it personally in the practise of their owne lives If any make demand how can these things be I answer with the Apostle Vers 33 34. Rom. 5.1 It is God that justifieth who shall condemne Therefore being justified by faith we have peace with God through our Lord Iesus Christ Thus farre Saint Paul whereby we may see that if justification and salvation should bee attributed to the merits of mans good workes it would occasion boasting and glorying in the flesh and challenging of our justification and salvation as due to the merit of our good workes and so much abâ—te and abase the glory of Gods grace that grace should then no more deserve the name of grace The Scripture is full of proofes in this argument looke Gal. 2.16 Rom. 3.21.22.28 30. Act. 13.38 Rom. 1.29.30 31. but if Justification and Salvation be as it ought to be wholly given and ascribed unto Gods grace and mercy promised unto us in Christ Jesus which we doe apprehend and lay hold of onely by faith as the onely instrumentall cause under Gods grace then is all the glory and honour of our justification given onely unto God without any merit of man and so as it is said before is concluded that we meane not by faith onely to exclude the doing but the meriting of good workes Seeing that none can be saved but those that are first justified and seeing none can be justified but they that have a true living and a working faith It behoveth all men to have a principall care to have the assurance of this faith that so they may be sure to be justified that they may be sure to be saved And because all men are naturally prone to deceive themselves with flattery and favourable opinion of themselves and their owne actions because Saint James and so the Scripture James 2. in many places doth utterly dis-inable an idle dead and a fruitlesse faith from the office of Justification it therefore neerely concerneth all men seriously and without private respect to examine their faith and compare their faith and their workes together that their workes being good those workes may justifie their faith to be a living and a saving faith and that they content not themselves with a bare and common historicall faith the which the Divell and the damned soules may have but that their faith may be approved good by the sufficient testimony of their good works without which their faith cannot be good For as the tree is knowne by his fruit and as it is impossible to gather grapes of thornes or figs of thistles even so is our faith judged by our workes and so it is impossible that good workes should proceed from an evill faith or that a good faith should not produce good works good works being a necessary dependance upon a good faith This ought to provoke all men to an emulation of godly exercise to contend to exceed in holy actions and to square and fashion all their workes by their faith Note and to make every act of theirs a testimony that they are truly faithfull For he that is not with us is against us and those workes of ours that witnesse not for us will be witnesses against us and will condemne us in the sight of all men that our faith is not good or not at all and that therefore wee are not justified neither can be saved This may judge all those actions of men that disproportion a good faith and a good conscience For though men flatter themselves and promise peace to their soules and thinke to be justified and saved by a bare acknowledgment of God and their common historicall faith yet in a time when they thinke not on 't Note their ungodly workes will make warre upon their soules and bring upon them a sure and a sudden destruction Againe seeing justification is a meanes ordained by God to bring us to salvation this ought to move all men to a faithfull acknowledgement of Gods love who onely is the principall and first moving cause in every circumstance of our salvation and that we doe acknowledge our selves in great humility to be altogether defective and unable in the worke of our owne salvation and that every grace in us is
both caused and continued in us by the secret power of God our selves being meerly passive and moved to divine exercise by the onely direction of the holy Ghost and therefore that we doe ascribe the honour of every good action to God by whom it is caused and utterly disgrace our selves in our owne estimation because Gods grace doth leade every man to every particular action of goodnesse Note Againe seeing that by faith in Christ God doth both cancell and abolish our sinnes and repute us righteous in his presence it doth remember all men the admirable degree of Gods favour and the powerfull operation of faith First Gods favour towards us hee being pleased to forgive us our sins and deserts of condemnation and to give and impute the most absolute righteousnesse of his deare Sonne Christ to all men upon this easie condition of faith that such who have a true faith to apprehend him shall be accepted in his favour as sonnes and shall appeare in the presence of God as equally righteous as if themselves had actually performed righteousnesse in their owne particular persons Secondly Heb. 11.1 c. wee are taught the powerfull operation of true faith that it is able to enter heaven and to apprehend and apply Christ and his righteousnesse to reconcile the favour of God unto us and to satisfie his displeasure to wash off the leprosie and spots of our sins and to put on us the garment of righteousnesse even Jesus Christ the Sonne of God by whom and through whom wee are justified in the fight of God and by whom also wee shall be saved Let us therefore carefully endeavour our selves in a constant exercise of all godly actions not that we repose our justification in the vertue or merit of our owne workes but that by the testimony of our good works we may approve our selves to be faithfull and that our faith is more than a common or a generall historicall faith even a living and a saving faith which is and must be the onely meanes of our apprehending Christ who is the all-sufficient and onely matter of our justification and let this be the onely glory and pride of our well-doing that this witnesse of workes shall gaine us the reputation of Gods servants and that Gods faithfull children here on earth shall esteeme and repute us to be of their fellow-brethren then which let us never desire a greater cause of boasting and this judgement of good men must needs rise from the testimony of good workes because there is an inevitable necessity of consequence and necessary dependence betweene faith and workes they being as inseparable as the heat from the fire and as necessarily depending as the body and the soule let this provoke us to a zealous forwardnesse of all godly actions because thereby we shall conclude the assurance of our justifying faith and thereby satisfie the desire of our owne soules and that doubt which otherwise might justly be had of us in the common opinion of men From this argument must needs follow this conclusion that seeing we have the fruits of faith Note good works therefore we have also the cause of workes true faith and that therefore this faith thus working is a tree of Gods owne planting this is that use this is that comfort and consolation which wee shall understand and find in the nature of our best deserving workes thus let us esteeme them and but thus let us therefore avoid and abolish that dangerous opinion of meriting by workes because it is farre better to want honour then to force it from God by violence nay let us rather disgrace our selves then to dis-inable our Saviour Jesus Christ for if righteousnesse be from our selves it is not onely from him and then would follow that absurd and blasphemous conclusion that he is not the onely Saviour neither hath perfected the worke of mans salvation let us therefore doe all the good we can Note but let us repute our deeds though never so good to be the effect and not the cause of goodnesse in us let us also confidently hold that nothing is able to merit salvation but onely the righteousnesse of Jesus Christ let us therefore utterly disclaime our selves and our owne power which is nothing but weaknesse and wholly ascribe all vertue and all power to our Saviour Christ for it is safer to give him honour then to take it from him and it will farre better become our Christian modesty to acknowledge our weakenesse and infirmities then proudly to boast and advance our selves above our deserts and worthinesse If therefore God by the moving of his holy Spirit doe incline our hearts unto godlinesse hee will also give us grace to continue in the same and give us a desire and power in godly exercise which when it makes us grow plentifull in the demonstration of holinesse let us ascribe the glory thereof unto God to whom it is due onely and onely acknowledge our selves to be that instrument whereby his holy hand of grace is pleased to work with to our salvation Of Faith FAith is the ground the foundation and the pillar of the truth 1 Tim. 3. and it is the constant assent of the heart unto those things which bee taught and promised by the word of God for to believe is to assent unto the same which we doe heare it is also a certaine and sure perswasion of the heart What it is to believe that there is a God whereby wee doe believe certaine things of God as that there is a God and that there is but one and none other besides him that hee is omnipotent the creator of heaven and earth that he is just doing good to the righteous and punishing the wicked that he is good gentle and mercifull to them that doe amend their sinfull life that he is true and keepeth promise that he is able to performe what hee hath promised that hee is everlasting and many other things that bee reported of him in holy Scriptures and to beleeve also of Christ that hee is the onely begotten Sonne of God the word of God made flesh true God and true man our onely Lord redeemer Saviour and Mediatour hee was crucified dead buried and rose againe taken up into Heaven touching his manhood and that he sitteth at the right hand of the father and that he shall come at the end of the world to judge the quicke and the dead and many other things set forth in the Evangelists and Apostles and to believe of the holy Spirit that he is of the same Godhead equall with the Father and the Sonne that he is of the light giver of the minds the comforter teacher reliever renewer sanctifier and governour of the elect of God this maketh a great matter to the salvation of man how it be grounded in their hearts Secondly To believe God that we doe believe God also that is to credit and to believe his word as the word of
God of whose truth being a thing altogether infallible it were a wicked matter to doubt that wee doe believe also Christ the Sonne of God as when we doe believe his Word to be the Word of the onely begotten Sonne of God sent unto us from his Father for Christ saith He that believeth in me shall have life everlasting John 6.40 c. Vers 29. 1 John 3.23 this is the worke of God that ye believe on him whom he hath sent To believe him as Christ the anoynted of God is to believe him in all poynts his words his actions and not to doubt any whit of any his sayings wee should not onely believe of God and God but also in God and to believe in God is to direct all our hope unto God and with sure confidence and trust to depend upon his goodnesse This third degree of fayth riseth upon the first two for whosoever doe believe of God and believeth God also aright cannot choose but assuredly and with all his heart depend upon the truth and goodnesse of his promise for otherwise it is no Christian fayth but a false fayth which is not faith but opinion John 14.1 11 12. for Christ saith unto his Disciples Let not your hearts be troubled yee believe in God believe also in me Believe me that I am in the Father and the Father in me Verely verely I say unto you hâ—e that believeth on me the workes that I doe the same shall he doe also By which words he requireth beliefe and trust in him aswell as in God the Father This Christian fayth is onely true and necessary to the obtayning of everlasting salvation but we must understand that the nature and disposition of God is such that no unfaithfull person can please him for how should the unfaithfull person please him who is the most true and faythfull of all thereupon commeth that saying to the Hebrews Heb. 11.6 that without faith it is impossible to please God Therefore no man can be blessed without fayth for how can hee be blessed which pleaseth not God but such that have no care for their everlasting salvation they be not compelled by any necessity to believe for they may perish without faith But they that doe desire to be saved must of necessity thinke upon faith John 3.16 without the which they cannot be saved Our Saviour sayd that God so lâ—ved the world that he gave his onely begotten Sonne to that end intent and purpose that whosoever doe believe in him should not perish but have everlasting life It is also necessary for every Christian man to know that Christ the Sonne of God is sent into this world from the father to redeeme and save sinners Christ saith This is everlasting life to know God the Father John 17. and Iesus Christ the Sonne whom he hath sent This knowledge is so incomprehensible to mans understanding that it seemeth unto him meere foolishnesse because the wisdome of the world is not capable to comprehend it therefore it is necessary that it be attayned by fayth by the power of the spirit By this mee know that Christ is the Sonne of God John 6.29 Wee ought likewise to believe all those things which doe concerne the resurrection the ascension the Priesthood and everlasting Kingdome of Christ and that he sitteth and ruleth at the right hand of his Father and for his comming againe to judge with the rising to judgement and life everlasting to come all which matters cannot be comprehended without faith Rom. 4 5 6. chap. Wee are required also of necessity to believe those things which the holy Spirit doth worke in our hearts to our salvation when as Christ doth forgive us our sinnes through fayth in his blood and so doth justifie us and when hee by his grace makes us the children of God by adoption 1 John 1 c. Acts 15. Gal. 5. Rom. 10. 1 Pet. 5. Rom. 5. Heb. 10. when hee doth purifie our hearts and maketh us able to doe good workes and to love our Christian brethren when hee stirreth us up by godly motions to call upon our Father by prayer to withstand Satan to be constant and persevere also in troubles all those things bee so wrought in the Elect of God by the vertue of the grace of Christ that none of them can be done in any man unlesse he hath Christian fayth this is a great poynt of wisdome in man to know from whence these gifts doe come This consideration doth admonish us that they which doe lacke true fayth must cry unto him who doth only worke the same in our hearts by the operation of his holy Spirit Faith is the gift of God and we doe receive it into the soule by the instrument of the body for so wonderfull great is the grace and the lovingnesse of God toward us that hee doth not only promise everlasting life and salvation unto us wretched sinners if we doe believe in him but hee doth also give them this gift that they may believe in him therefore it is a cleare matter that we have nothing in our flesh whereof we may glory Let them therefore which have but a weake and a small fayth pray with the Apostle Lord increase our faith Let them which bee strong in fayth acknowledge the gift of God and magnifie his grace if they doe see any that doe lacke the same gift of fayth let them pray to God for them the authour and giver of fayth that hee will vouchsafe to give them also the spirit of fayth It is manifest that true fayth is the gift of God How Gods gifts be given and Gods gifts are bestowed two manner of wayes some hee gives immediately without any ministry or helpe of man as the soule life understanding will appetite and those things which doe helpe towards the sustentation of our life love hatred feare of evill power to see to heare to smel to taste and to touch and those outward things as the Sunne Moone light day night aire summer and winter c. and some things the attained by the meanes of mans ministery and industry as a secondary meanes as the body the nutriment of the body corne bread wine clothes and such other like yea civill governement publique quiet by true justice in the magistrate arts sciences tongues usage and experience of things Againe some things be so given of God that hee which receiveth them doth not perceive that he receiveth them as when the soule is joyned to the body and life put into it and some things are received with perceivance of mans understanding as those things be which are given to men of ripe and good yeers and they may be perceived either in body as corporall gifts either in spirit as spiritual gifts Whether faith be given without measure Consequently we must consider also that all and singular gifts of God as well corporall as spirituall whether that they be given
immediately from him or by some meane are bestowed in a certaine measure for no man in all points hath granted unto him such a perfection of any gift but that hee may be made more perfect in the same gift for whosoever is wife is so wise in measure that he may yet be made wiser in that of that sort is the gift of faith and all other the gifts of God granted unto men this the Apostle witnesseth saying that no man esteeme of himselfe more then he ought Rom. 12. but so esteeme himselfe that he behave himselfe discreetly according as God hath dealt to every man the measure of faith Againe the Apostle saith that there is given to some a greater to some a lesser measure of faith Ephes 4. yet there is one Lord one Faith one Baptisme one God one selfesame but not all one measure one Father of all which is above and through all and in you all Wherefore the faithfull be not alike in those things which doe grow upon faith and doe follow the same as in knowledge in love and feare of God also in hope love to our neighbours patience and study of godly life Againe Measure of faith sufficient to salvation 1 Cor. 12. the measure of faith is so divided by the providence of God that to the elect there is no lesse given him then is sufficient to salvation For he giveth a sufficient proportion to every one for he that hath the greater hath never a whit the greater salvation nor hee which hath the lesse hath never the lesse salvation the truth thereof is set forth in Exodus and they gathered Manna some more Exod. 16 17 18. some lesse and unto him that gathered much remained nothing over and unto him that had gathered little there was no lacke True faith whereof wee doe speake is not given unto all men therefore it is that the Apostle saith 2 Thes 1. Rom. 10.16 Esay 65.12 all men have not faith all men doe not believe the Gospel for Esaias saith Lord who hath believed our sayings To obey the Gospel is to assent unto it with true faith and to repose our selves in it with a good and assured trust therefore the true faith of Christ is not in all men that is to say it is none of those common gifts of God which are commonly given unto all men but it is one of the speciall graces which are onely given unto some few by the providence of God of this kinde be also the heavenly and spirituall gifts which be necessary unto true and everlasting felicity such as faith hope charity patience the study of godlinesse and the feare of the Lord and the like No doubt this gift of faith is a singular gift of God but it is not enough for a man to have it When it is once gotten it must be nourished when we have it unlesse that after hee hath it it be continually conserved increased and practised throughout all our life for faith is of the same nature that the vertues be which be naturally powred into us and be necessary for the conservation of this present life which it is not sufficient to have received them unlesse they be also furthered amplified and encreased in us as for example the power of reason which wee received at the first birth of our flesh which must alwaies be nourished advanced and exercised to the necessary uses of our life Note So this Christian faith which is as it were a certaine reason of our second birth and new man in Christ must like an infant be fed and furthered to the spirituall life the increase of faith is when it groweth and increaseth in the hearts of the faithfull whereby it waxeth stronger and stronger by the grace of God that we be now able to believe those things which before wee could not believe although they were never so true and set forth in the Word of God that Christ is the Saviour of the world 2 Thes 1. The Thessalonians increased in faith abundantly this increase of faith doth depend upon the increase of the knowledge of Christ so the faithfull be admonished of Saint Peter that they should increase in the grace and knowledge of our Lord and Saviour Jesus Christ 2 Pet. 3. the increase of faith may be perceived in the mutuall love towards our brethren in their patience and suffering of troubles So the Apostle meant when he said For as much as your faith increaseth 2 Thes 1. and the charity of every of you one towards another aboundeth so that wee our selves doe glory of you in the Church of God for your patience and faith in all your persecutions and tribulations which you doe suffer on the other side staggering and carefull feare doth argue a weaknesse of faith so it was said to Saint Peter Why doubtest thou O thou of little faith Mat. 14.30 31. and they which doe start backe in the time of temptation persecution affliction or tribulation are tryed to be weake in faith and doe prove themselves so to be so the faith of St. Peter was weake Mat. 26.71 72. when he was proved by the maydens word and denyed his Master And seeing that there is given to all the elect of God a measure of faith from the Lord and that the same is not all one in all men and yet sufficient for every one unto salvation and is such that it is not perfected in any certaine space of time or yeeres but that wee must travell in it and endeavour it as long as wee live in this world as soone as faith is conceived by the gift of God Faith breedeth true repentance it produceth and bringeth forth as her daughter true repentance and that so soone that it seemeth to bring it with her from heaven as her waiting mayd whereof there be many examples in the holy Scriptures Zachâ—us as soone as hee was come to the faith of Christ said Luk. 19.8 Lo Lord I doe give the one halfe of my goods to the poore and in case I have beguiled any body I doe restore foure times as much which words doe manifestly declare the judgement of true repentance and when a great sort of people began to believe the saying of St. Peter Acts 2.37 they had remorse in their hearts and brast out saying What shall wee doe brethren to be saved and many of them that began to believe came to the Apostles and disclosed their doings moved no doubt by the spirit of repentance The true knowledge of God Faith doth take hold of the true knowledge of God and of Jesus Christ his Sonne which the world here cannot attaine unto The holy Spirit doth kindle a light in the hearts of the faithfull so that they may most certainly know those things to be most true which they doe believe in faith so Saint Peter said to whom shall wee goe Joh. 6.68 69. thou hast the words of
eternall life and wee are sure and believe that thou art Christ the Sonne of the living God and Christ said unto them which believed in him John 8. if you abide in my word you be verily my Disciples and you shall know the truth thereof commeth that assurednesse of faith Note whereof mention is made before In Gods case and Religion all things are blind and doubtfull to mans naturall reason but unto faith they be certaine and cleare and thereby we know that wee be the children of God faith doth take hold of the gifts of God which we doe request of him in prayer the attainment of the which cannot be hoped for nor trusted upon without wee aske in fayth James 1.6 wherefore Saint Iames saith Let him aske in faith doubting nothing for hee that is doubting and wavering is like a wave of the Sea tost to and fâ—owith the wind and carried with violence And Christ sayth Verily I say unto you Mark 11.23 24 whatsoever you request in your prayers believe that you shall obtaine it and it shall befall unto you Againe fayth doth worke in him that is justified a peaceable quiet good and contented conscience towards God through Christ so the Apostle testifieth saying Therefore being justified by faith Rom. 5. we have peace with God through our Lord Iesus Christ without this fayth it is impossible that wee should have a quiet conscience towards God for as is sayd before that by fayth wee doe apprehend the grace of reconcilement and justification purchased for us in the blood of Christ fayth must needs therefore worke in us the invocation adoration Rom. 10. and worship of him whom wee doe believe in How shall they call upon him sayth the Apostle in whom they have not believed and the blind man which our Saviour made to see when he had sayd Lord I doe believe John 9.38 The confessiâ—n of truth hee worshipped him immediately in whom he beleeved For by fayth wee doe confesse the truth that is once beleeved and knowne of us So the Apostle doth joyne fayth and confession together for to beleeve with the heart justifieth and to acknowledge with the mouth maketh a man safe having the selfe-same spirit of faith At the poynt of death wee doe by fayth commend our soules and spirit unto the Lord. So did the thiefe upon the Crosse Math. 27. Acts 7.59 and Saint Stephen also when he was stone this is the last worke of faith towards God for after the yeelding up of the Spirit once there is no longer place nor use of faith These bee therefore the workes of fayth towards God first the love of God a good conscience towards our neighbour hope of things to come a boldnesse to repaire by prayer to the Throne of grace invocation adoration and worship confession of the truth obedience perseverance and the yeelding up of the Spirit to goe immediately unto God the faithfull are comforted in the Lord by the benefit of fayth whereupon Christ also when hee admonished his Disciples from whence they should seeke their comfort in adversity he said John 14.1 c. Let not your hearts be troubled believe in God believe also in me for there is in none greater goodnesse in none greater mercy in none greater knowledge of those things wherewith all our hearts be tormented in none more knowledge and power to helpe and ayde then is in God himselfe 2 Cor. 1.3 so that he is justly called the father of mercies and God of all comfort For he that is faythfull doth apply himselfe to the goodnesse of God and by it wee doe perceive the efficacy and sence thereof and it bringeth comfort unto the troubled heart By fayth wee doe believe the promises of grace and doe by it embrace those things which be spoken of God in his word fayth doth also mortifie the concupiscence of the flesh and maketh a mans mind humble and lowly and worketh many other notable matters in the hearts of the beleevers This excellent and rare jewell is faith the excellence whereof is surpassing precious wherewith we must of necessity be endued to become perfect men Heb. 11. Saint Paul sayth that Faith is the ground of things hoped for and the evidence of things which are not seene This is a speciall jewell and happy is the man that hath it but in quantity comparable to a graine of Mustard seed it is the ground of things hoped for as if it were sayd whatsoever crosse or calamity vexeth us if wee hope for reliefe and ease wee must ground it upon fayth otherwise our hope is no hope It is the evidence of things not seene Note it is the patefaction or laying open as it were of the very thing though farre from our sight which is expected and longed for in hope the thing hoped for through it is as it were Eph. 1. evidently seene and layd before our eyes wee may upon this ground build so certaine a foundation of hope of the joyes to come as if we were setled in Heaven it selfe with Christ It is indeed the assurance of all our comforts in the promises of God and whensoever wee lay this evidence before the celestiall Judge by prayers for therein it appeareth to be fayth or not to be he cannot but allow it so current lawfull and effectuall as that whatsoever wee aske though wee see nothing to answere our hope yet wee may assure our selves that wee shall obtaine our desires at such time and in such sort as shall bee most fittest for our necessities in so much as wee may be bold to say wee are already partakers of that we looke for before it come Psa 34.8 9 10. because comming it will come and our fayth which is the ground and the evidence of things hoped for shall not be in vaine and therefore in what danger so ever we are we must open this evidence even our fayth unto the Almighty in humble suit and hearty prayer that as his promises are manifold for the releefe of his children and his meanes infinite so will he accept of our faith Psal 91. wherein wee stand assured that hee is God al-sufficient full of mercy and truth able and willing to grant what we aske and first we must consider that there is no dissembling with God neyther can wee bragge of this rare jewell and yet bring forth the fruits of infidelity which then appeareth when wee shew our selves impatient at the chastisements and corrections of the Lord and when we grudge to stay the Lords leasure for helpe and when leaving the meanes commanded by God wee runne to worldly and forbidden meanes these things can we not shroud nor cloake under any colour or pretence for hee that searcheth the heart findeth every dissimulation Acts 5. he found out Ananias and Saphyra in their hypocrisie and gave them the reward of death because they would seeme to have faith and dissembled Learne of the
nothing else but the soules travelling unto God It is the sword of our defence Eccles 35.17 18. for the soule of him that continueth in prayer is secure and safe from all the assaults of the divell for God doth alwaies heare the prayers of the faithfull if not according to their desire yet to their salvation and profit and we may assuredly hope that either he will give us that which we aske or else that which he in his wisdome knoweth to be more profitable for us for God gave us his onely begotten Sonne that infinite and most excellent gift wee being not worthy of it nor hee being not intreated thereunto what will he then deny us if hee be intreated by earnest and faithfull prayer We cannot doubt of the Fathers hearing or the Sons interceding upon all occasions wee may with Moses by prayer enter into the Tabernacle Numb 7.89 and consult with the Lord our God and we shall speedily heare his divine answere Luke 9.29 Our Saviour Christ was transfigured when hee prayed so are there many changes wrought in the soules of the faithfull in the time of prayer for prayer is the light of the soule and oftentimes leaves him in joy whom shee found in despaire With what face canst thou behold his Majesty unlesse thou dost first worship him Eccle. 53.1 2. who sends that glorious light for thee to looke upon how canst thou at thy table fall to thy meate unlesse thou doest first worship and give praise unto him who in his bounty bestowes those good creatures upon thee with what hope darest thou commit thy selfe to the darknesse of the night and bee safe from the dangers of the day unlesse thou dost first fore-arme thy selfe by faithfull prayer what fruit canst thou expect of thy labours and successe in thy travels unlesse thou dost first worship him and commit thy selfe to his gracious care and providence by prayer Math. 7.7 without whose blessing all labour is unprofitable and vaine If therefore thou wantest temporall blessings aske in faith and it shall bee given you if thou desirest Christ seeke him by prayer and thou shalt finde him if thou desirest that the gate of divine grace and eternall salvation should be opened unto thee knocke and it shall be opened and if in the desert of this world the thirst of tentations the penury and want of temporall things afflict thee come with devotion unto the spirituall rocke 1 Cor. 10.4 which is Christ and strike it with the rod of prayer and thou shalt feele the streames of divine grace to coole the thirst of thy penury Gen. 8.21 offer the sweet smelling and acceptable sacrifice of prayer unto God and his wrath shall cease from thee converse with him every day by faithfull prayer which is the spirituall conference betweene God and the devout soule prayer pleaseth God therefore invite the Lord to the house of thy heart by earnest prayer and he will be thy guest and not forsake thee Psal 29.2 Whosoever desireth to be heard let him pray with wisdome with fervency with humility with faith with perseverance and with confidence let him pray with wisdome for such things as tend to the glory of God the good of his neighbour and the salvation of himselfe God is omnipotent therfore do not thou in thy prayers tie him to means God is most wise doe not thou in thy prayers ascribe him an order let not thy prayers breake forth rashly but let the conduct of faith guide thee which hath respect unto the Word therefore such things as God hath absolutely promised in his Word pray for absolutely and such things as he hath promised with condition as temporall things To the reprobate and ungodly person pray for with condition and such things as hee hath not promised in his Word in no wise pray for God doth often give in his wrath that which in his mercy hee doth deny therefore follow the example of Christ who resigned his will wholly unto God pray with fervency for how canst thou desire that God should heare thee when thou hearest not thy selfe but the tongue out-runneth the minde Wouldst thou have God mindfull of thee when thou art not mindfull of thy selfe God will not heare thy prayers without the affection of the heart John 4.23 Luke 6.12 John 17.1 the minde must be so inflamed with the heat of cogitation that it may farre surpasse what the tongue expresseth and this is to worship in spirit and truth for such worship the Lord requireth Christ prayed in the mount and lifted up his eyes toward heaven So must wee turne away our minde from the creatures and turne them unto God for otherwise thou dost injury unto God to pray unto him to attend unto thee when thou art not attentive unto thy selfe And seeing God dwelleth in the hearts of the faithfull and godly there needeth not alwaies words because hee is present even with the thoughts Luther oftentimes one sigh moved by the holy Ghost and offered in the spirit is more acceptable to God then long repetitions of prayers where the tongue prayeth and the heart is plainly dumbe let him pray with humility and place no confidence in his owne merits but onely in the grace and mercy of God Christ being the Temple of the divinity at his passion he cast himselfe to the ground Marke 14 35. and prayed behold how that most holy soule humbled it selfe before the divine Majesty let us pray with faith the sooner one prayeth the more profitable the oftener the better the more fervently 2 Cor. 6. the more acceptable with God let us pray with perseverance for if God delay his benefits and doth not presently give them he commends them unto us and doth not deny them the longer things are desired Matth. 21.22 The efficacy of faithfull prayer the sweeter and the more acceptable they are being obtained let us pray with confidence of heart that is aske in faith without doubting and thou shalt have what thou desirest either ease reliefe redresse or comfort the examples are many they are infinite set forth in Scripture of our godly Fathers Prophets and Apostles amongst which is declared the wonderfull effect of prayer Josh 10.12 13. that at the instant request of Joshua made unto God the Sunne stood still in the middest of the sky the space of one whole day untill the people of God had revenged themselves upon their enemies and Elias prayed unto the Lord that it might not raine upon the earth 1 King 17 1. 18.1 Jam 5.17 18. 1 King 17.22 and it rained not for the space of three yeeres and sixe moneths and againe he prayed and the sky gave raine and the earth yeelded her fruit Againe Elias by prayer unto God 1 King 18.37 38. raised up the dead child of the widow of Sarepta and at his prayer fire falleth from heaven and consumed the burnt offering the wood
a free passage in its progresse and that it may take that good effect in mens hearts as is by mee desired to the glory of God for whose sake my soules comfort and the good of my country and Christian brethren I undertooke this worke take it in good worth if it be not as it should be impute it to the want of learning and not to the want of a loving heart to doe my country good For the places of Scripture cited in the margent are right take them on my word but howsoever it be trouble not thy selfe gentle Reader For if it be good that is said and agreeable to Scripture make use of it and be not solicitous to know from whose workes it is drawne The manner is plaine and simple and craveth pardon for what is amisse Thus committing the worke it selfe to thy courteous acceptance and judiciall reading and both it and thee to the Lord desiring him to honour thee with his grace that you may so know him as that you may be knowne of him what remaines but that I pray unto God that both you and I and all them that shall reade this Booke may profit by it by the assistance of his holy Spirit to the furthering of their salvation to the glory of his Name through Christ Iesus our Lord in Christian love I take my leave IOHN WELLES October 22. 1638. The Authors admonition to the Reader I Doe right well understand Christian Reader that many learned men have hertofore written set forth many excellent works touching religion whereupon it may seeme perhaps a matter both vaine and superfluous for mee to travell any further therein for as much as it is beyond all hope that any of my doings can be comparable or neere so good as that which is already done by others but like as I thinke their travell and labour in holy exercises well bestowed which have written therein before mee so shall not I mislike them neither which shall enterprise to doe any thing in the like case after mee the very endeavour it selfe being good is alwaies to be born withall and not to be misliked such is my judgement of the writings of others therefore I stand in this hope that others also may judge the like of mine because they may all turne the diligent Reader unto some profit if it be reverently used and may much profit all faithfull Christians towards the understanding of holy Scriptures and the exercise of godly life it may so fall out that those points which be to seeke and wanting in this worke of mine may be found in others Againe it is possible that some things which be not once touched by any one of my Authors may be found expresly noted down by me that matter by them handled in their workes is somewhat intricate and not in the weake capacity of simple people to comprehend for whose Christian good these paines of mine were principally undertaken which is by me in a briefe and compendious manner expressed and set downe that the weakest capacity may rightly understand the true sence and meaning thereof to the glory of God and to the consolation of their owne soule Againe many people that cannot spare much money to buy many bookes of great volumes of sundry Writers may spare a little to buy this little tractate wherein is comprised the substance of their works tending to my purpose sufficient to salvation wherein thou mayst behold the back-parts of God thy maker and creator and see the glory of Christ thy Saviour and mediatour Psal 34.8 and taste of the sweetnesse and consolation of God the holy Ghost thy Comforter and sanctifier with the duties of Christianity and Humanity civill and morall government with many singular and excellent things of speciall note worthy remembrance The manner is plaine but the matter is holy excellent and heavenly and if it be heedfully read rightly understood and carefully followed and effectually applyed it will conduct thee in thy progresse with alacrity through this vale of teares this worlds miseries in the Scriptures narrow path to heaven the desired Port the celestiall Canaan for this is but our sea but eternity is our haven but have a care that thou doest not croud with the godlesse multitude in the broad way to hell Wisd 5. take heed walke charily for the way is dangerous craggy and irksome full of windings and turnings out and many allurements in the way to hinder thy passage about the midst of thy progresse in the later end of this first part thou shalt finde the meditation of the discription of Hell which if by faith unfained and hearty repentance thou shalt escape the danger prescribed Esay 40.4 all difficulties are then removed Luke 3.5 6. the vallies shall be exalted and every mountaine and hill laid low whatsoever is crooked shall be made straight Baruch 5.7.9 and the rough shall be made plaine goe on with a godly and Christian courage and thou shalt attaine to the end of thy progresse but take heed to the first step of thy youth for the first step thou settest out of the way in thy youth thou steppest into the suburbes of Hell and if thou goest on in thy sins to the next step of thy middle age thou art at the very brinke but if thou perseverest and goe on to the next step of thy old age without the mercy of God and true repentance thou art plunged in the very depth of hell the pit of perdition Matth. 22.13 the bottomelesse gulfe the fiery lake there shall be weeping and gnashing of teeth therefore in thy youth have a carefull and heedfull care to thy life and conversation that thou doe not step out of the right way for if thou beest once out it is a hard matter to finde the way in againe without the grace of God assist thee and his providence conduct thee For the soule of man is dearely beloved of God her father yet for her sundry good graces she is often and many waies tempted of the divell by three divers meanes In youth with lechery in manhood or middle age with pride in old age with covetousnesse three pernicious sinnes at three severall ages in this mortall life if she resist and overcome the same she is thereby adopted to the full fruition of eternall happinesse through Christ our Lord which God of his mercy conduct so many as appertaine to his kingdome in the right way to their lives end and in the end bring them to the end of their progresse thy everlasting kingdome the celestiall Canaan the haven of happinesse now the Lord prosper this worke direct our hearts aright and blesse the labours of his servants to the glory of his name through Iesus Christ our Saviour Amen Thine in the Lord JOHN WELLS Psal 40.12 11. I have not hid thy righteousnesse within my heart but have declared thy righteousnesse to the great congregation Deut. 32.1.3 Heare O yee heavens
counterfeiting and dissembling one may easily deceive and abuse another having one thing secretly hid in his heart when outwardly he saith and doth the contrary upon that is grounded the saying of the Prophet Jeremy Ierem. 17.9 The heart of man is overthwart and who shall know it but there cannot be such a perversity and dissimulation ascribed unto God but when he worketh hee declareth the quality of his nature in his working so that his workes may be most assured testimonies by which the hearts of the faithfull may bee perswaded of his goodnesse and will Esay 28. and although he seeme sometimes to worke contrary to his custome yet that is done to the intent that it shall come to that end which hee hath appointed This is to worke truly and verily according to the quality of his nature and to declare openly to the world the testimony of his good will or anger by word and deed Now there are five kinds of working One is Five kinds of working when things bee wrought according to the strength of their nature without any governance of understanding or will as in the working of fire water medicinall hearbes precious stones and such other things whose working if it bee guided by any reason or will it is not their owne but by some outward either by Gods or mans directions The second kind is of those things which followeth the drift of nature in their working but not without their owne will though the mastery of reason be lacking in them yet such is their working that sometimes it is forced against their will and so worke the bruit beasts The third kind is of men which doe also worke according to the quality of their nature and joyne theirs unto the governance of reason or will but wrong and corrupt and also subject and under a greater power either of man either of God and under this is also comprised the working of evill spirits The fourth is of good Spirits which wee call Angels they worke also according to their nature and that with understanding and will but without any depravation thereof wherein they differ from men and from evill spirits but they are also subject to a superiour power by whom their doings be directed The fift and last kind of working is also according to the nature of the worker Eccles 42.15 c. 43. with understanding and will and that pure and uncorrupt and is not subject unto the wisdome or will of any superiour but is most free wise mighty good and infinite upon whom all other things dependeth This is the working of one very God the beginning increase keeping repairing the rule and end of all things most good most free willing infinite everlasting perfect needing no other helpe No man is able sufficiently to praise God for he farre exceeds all praise necessary and profitable not to the worker but to the workes whose incomprehensible waies infinite multitude and unsearchable consideration no man may seeke to know whose infinite Goodnesse Wisedome Power Majesty and Glory all Angels and men must have in admiration and worship Though the Multitude Variety Majesty and Excellencie of the Workes of God be infinite and incomprehensible that neither the reason nor number of them can bee comprehended by any mans imagination or industry Eccle. 8.17 even as Ecclesiasticus said Yet among all the Workes of God Among Gods workes the worke of Creation is first wee ought first to understand the workes of the Creation and herein wee must leave the consideration of those workes that are of the Father towards the Sonne and of the Sonne towards the Father and of both of them toward the holy Spirit and of the holy Spirit toward both of them which are unsearchable and not necessary to know nor belonging to Creation But it is even enough if the creature doe acknowledge honour and glorifie the workes of his Creator in that that he is the Creator Encreaser Conserver Repairer Governour and Perfecter of all when we say the Father created all things the Word must not bee excluded neither the holy Spirit because that by the Word and with the Spirit all things were made and created When we say the sunne nourisheth and giveth light unto the earth wee exclude not his heate nor his brightnesse without which he doth not accomplish his worke Againe when we say all things are created of God we must not include those things that be evill in respect they be evill for they be not of God Iohn 8.44 but of satan the father of all evill this is the plaine description of our true and onely God from all false gods and idols To possesse our hearts with greater awe of his Majesty whilest we admire him for his simplenesse and infinitnesse adore him for his unmeasurablenesse unchangeablenesse and eternity seeke wisdome from his understanding and knowledge submit our selves to his blessed will and pleasure love him for his love mercy goodnesse and patience trust to his word because of his truth feare him for his power justice and anger reverence him for his holinesse and praise him for his blessednesse and to depend all our life on his faithfull promises who is the onely Authour of our life being and all the good things we have Eph. 5. Let us therefore stirre up our selves to imitate the divine Spirit in his holy Attributes and to beare in some measure the Image of his wisdome love goodnesse justice mercy truth patience zeale and anger against sinne and strive that wee may bee wise loving just mercifull true patient and zealous as our God is and that wee may in our prayers and meditations conceive aright of his divine Majesty and not according to those grosse and blasphemous imaginations which naturally arise in mens braines Psal 90.2 Rom. 1 23 c. as when they conceive God to be like an old man sitting in a chaire and the blessed Trinity to be like that tripartite idoll which Papists set up in their Church windowes When therefore thou art to pray unto God let thy heart speake unto him Psal 90.2 1 King 8.27 1 Iohn 5.7 as unto that Eternall Infinite Almighty Holy Wise Just Mercifull Spirit and most perfect and individuall Essence of three severall substances Father Sonne and holy Ghost who being present in all places ruleth Heaven and Earth understandeth all mens hearts knoweth all mens miseries and is onely able to bestow on us all graces which we want and to deliver all penitent sinners that with faithfull hearts seeke for Christs sake his helpe out of all their afflictions and troubles whatsoever If therefore thou dost believe that God is Almighty why dost thou feare devils or enemies Confidently trust in God and crave his helpe in all troubles and dangers if thou believest that God is infinite how darest thou provoke him to anger If thou believest that God is simple with what heart canst thou dissemble and play the hypocrite
If thou believest that God is the Soveraigne good why is not thy heart more setled upon him then on al worldly goods If thou dost indeed believe that God is a just Judge how darest thou live so securely in sinne without repentance If thou dost truely believe that God is most wise Rom. 8.28 why dost thou not referre the events of crosses and disgraces unto him who knoweth how to turne all things to the best unto them that love him If thou art perswaded that God is true why dost thou doubt of his promises and if thou believest that God is beauty and perfection it selfe why dost thou not make him the chiefe end of all thy desires and affections for if thou lovest Beautie hee is most faire If Riches he is most wealthy If thou seekest Wisdome hee is most wise whatsoever excellencie thou hast seene in any Creature it is nothing but a sparkle of that which is in the Infinite perfection in God Application Therefore love that one good God and thou shalt love him in whom all the good of goodnesse consisteth he that would therefore attaine to the saving Knowledge of God must learne to know him by love 1 Joh. 4.8 Ephes 3.19 for God is Love and the knowledge of the love of God passeth all understanding for all knowledge in the world besides to know how to love God Eccles 1.2.17 and to serve him onely is nothing upon Salomons Creed but Vanity of vanities trouble of mind and vexation of spirit Kindle therefore in mee my good God Charity Rom. 5.9 10. Joh. 17.3.22 1 Cor. 15.28 the love of thy selfe in my soule especially seeing it was thy good pleasure that being reconciled by the blood of Christ wee should be brought by the knowledge of thy grace to the communion of thy glory wherein only consisteth our soveraigne good and happinesse for evermore Thus by the light of his owne Word wee have seene the backe parts of Jehovah Elohim the eternall Trinity whom to worship is true Piety whom to believe is saving Faith and Verity and unto whom from all Creatures in heaven and earth be ascribed all Praise Glory Honour Might Majesty Power and Dominion for evermore Amen Of divine Directions declaring the variable state and misery of Man from the time of his Creation to the time of the Gospel or the new Covenant of Grace Of the generall Knowledge of God VVHen first I began to understand of God I had this imagination that God was a generall power within whose circle all things are without whom nothing by whom all things were made and to whom all men ow their service This learning was taught mee by the wisdome of my naturall soule and by the common example of Christians for all men acknowledge a God and all Christians their duties this is the common knowledge of men but not the profitable more commendable in Philosophers than Christians being without use without application I have therefore better endevoured my selfe and studied to know God my God to know him in his divine nature in the trinity of persons and in their offices for thus to know and then to apprehend and apply is salvation To know God in his nature we must know His Attributes and rightly understand God in his said Attributes all which may be reduced to these two generalls Justice and Mercy in all which we must consider him to be Infinite in wisedome Infinite in favour Infinite in power The Trinity and Infinite in time The Trinity is the distinction of persons without denying the substance or nature of God the Father Sonne and holy Ghost though they be three distinct in name they are one in power without division without inequality the Sonne begotten as ancient as the Father the Holy Ghost prooceeding from them both is equall with them both no priority in their Omnipotency but all of them being alike able in all things and alwaies conspiring one end without discord The foundation of Religion this divine mysterie is the foundation of Christian Religion without which there is no faith no salvation It is further necessary to know the Trinity in their severall offices for though the God-head be so undivided as that no one person in the Trinity doth worke without cooperation the Father Son Severall offices in the Trinity and the Holy Ghost conspiring in every act of every severall person yet in the wisedome of their owne decree they have determined to the severall persons of the Trinity severall executions of offices wherein the whole Trinity conspire yet some one person in the Trinity hath the name of principall therefore wee say God the Father made the world God the Sonne redeemed it God the Holy Ghost doth governe it The creation of the world is ascribed to God the Father The Trinity conspire in every worke yet he made the world and the works therein by his Word This Word was God the second person in the Trinity who did cooperate and worke with God in the Creation the Holy Ghost also moved upon the waters to divide the seas and distinguish light from darknesse all of them joyntly and severally executing the decrees of their owne divine counsell Jer. 10.12 13. The worke of our Redemption is properly ascribed to the Sonne the second person of the Trinity who descended from his Majesty 1 Cor. 5.55 and in his owne person came to make a conquest of sinne hell and death The Holy Ghost doth governe the world the Father and the Sonne assisting yet in this most gracious worke the Father and the Holy Ghost were not absent but gave divine assistance to our blessed Saviour Jesus Christ when he ascended left the Holy Ghost to be a patron to the Catholique Church the which in all occasions doth support every member of the same yet the Father and the Sonne have their hands of providence at all times working with the Holy Ghost in this divine government therefore howsoever they have their severall assignments by themselves appointed yet they all conspire in every worke of holinesse all of them participating one worke one honour Thus to know God is needfull for every soule that desireth happinesse One labour one honour in the Trinity or that coveteth to have part in the righteousnesse of Jesus Christ without whom there is no salvation God being then of a nature infinitely good infinite great it ought to move in every foule a double affection Men ought to live in Gods imitation love and feare to feare him because he can destroy to love him because he will not It ought also to provoke all men to an imitation of God that such to whom God hath given greatnesse they use it with moderation of mercy which onely is able to make the great good and the honourable in place honourable in condition for as God is so good men their soules are his images and their actions his imitations Againe God is a
him and that Angels in their spirituall natures are sent to minister Heb. 1.14 for their sakes that shall be heires of salvation It doth remember us first the wonderfull love of God toward mankind in sending his choice servants the Angels that waite in his presence neere the person of his Majesty to be imployed about men in the service of their salvation Secondly it ought to move men to a precise reverence in the common behaviour of their lives that they forbeare not only the committing of grosse and capitall sins but all unseemlinesse both of words and actions as St. Paul saith For the reverence of Angels for as divels are banished and driven away from the possessed 1 Cor. 11.10 by prayer and holy exercise so the good Angels then leave our company when we delight in wickednesse and unseemely behaviour therefore consider thou devour soule how great the goodnesse of God is toward thee Math. 1. who hath made his Angels thy keepers and hath sent his owne Sonne to redeeme thee Note the Sonne of God is made flesh to save us the holy Ghost is sent to sanctifie us Acts 1. the Angels are sent to protect us So then all the Court of Heaven doth as it were serve us and convey their benefits unto us therefore no wonder that all inferior creatures were made for the use of man seeing the Angels themselves creatures far more excellent do not deny their ministry unto us the Angels themselves are present with us and do refresh and ease us when we are weary with the burthen and heat of temptations and calamities therefore O most mercifull God thou that leadest us through the desart of this World by the conduct of thy Angels grant that we may at length be carried by them into thy everlasting Kingdome of Heaven This knowledge of the Mercy and Power of God in creating the Angels and appointing them to Minister to all the children of grace shall bind mee in the most assured bonds of duty and thankfull acknowledgement to my God To repose in God is assurance of safety I will also confidently repose in the trust of Gods promises being assured that himselfe that his holy Spirit that his holy Angels are my supporters therefore I will never despairingly feare the power of adversaries evill men or divels or what evill power so ever because I know the guard of Angels are my supporters I will therefore reforme the errours of my life and watch my owne behaviour I will endeavour to avoyd both sinne and unseemelinesse in all my actions that the holy Angels may love and not loath my company I will so endeavour that my conscience may assure me that I am thine appointed to salvation therefore in the protection of Angels I shall also receive content and pleasure unexpressable The holy Angels have joy in heaven at the newes of mans Salvation holy and blessed Spirits Heb. 1.14 Luke 15.7 they are so delighted with the use of mercy as that they rejoyce and congratulate the prosperity of men hoping to enjoy their fellowship O my God I will acknowledge thy greatnesse and thy goodnesse in the creation of Angels The Saduces deny that there are Angels I will condemne their infidelity that believe it not thou hast said it who dare question it I will therefore believe it acknowledge thy power praise thy mercy and with reverence remember the office and ministration of thy holy Angels Of man his first beginning WHen God created the World he said Gen 3 c. Let there be and all things were and by his word he gave being and proportion to all creatures save man That hee might conclude his labour with a worke of extraordinary admiration he then made man giving him the possession of the world in this wonderfull worke of God is to be had these three considerations First the advice and deliberation of the Trinity in determining this worke God said Verse 26. Let us make man after our owne Image according to our likenesse Secondly God made man of a preexistent matter not creating him of nothing as hee did the other creatures Gen. 2.7 The Lord God made man of the dust of the ground Thirdly God gave man the rule and government over all creatures giving him liberty over all to use them in their kind with moderation and let them rule over the Fish of the Sea Gen. 1.26 and over the Foules of the Ayre and over the Beasts of the Earth and over every thing that creepeth and moveth on the earth Fourthly the end of mans creation was for the honour and glory of God that made him Esay 43.7 Every one shall be called after my Name for I formed them made them and created them for my owne glory Though no man can bee able to give a reason of the secret will of God yet this may bee imagined that seeing the world and all the creatures therein save onely man have a generall respect to the honour of God therefore they were by the generall power of Gods divinity created but man being determined in the counsell of God that man should bee an occasion that the whole Trinity should have divine exercise in the government of his life and every one in their severall assignements A supposed reason of Gods secret will as should please themselves to appoint therefore God in the Trinity of persons made man because afterward in the Trinity of persons hee was to governe him God gave man a Law which he being not able to keepe did condemne him Christ the second person moderateth the Law and giveth the Gospell promising Salvation to all them that will believe in him the holy Ghost moveth in the hearts of Gods Elect and giveth them grace to apprehend by faith the meanes of their Salvation Thus are they personally busied in the government and preservation of man The holy Ghost moves grace thus were they personally at his Creation The second consideration is the matter of mans creation which in a double respect is considerable in the person of God First when God formed other creatures hee required no matter but gave them being by his Word but when hee formed man he first prepared his matter then gave the forme Note and created man wherein God doth use a double care a double diligence not that he could not create man of nothing as hee had done the rest of his Creatures but he did it in the wisdome of his divinity for respect and causefull consideration for to expresse his double or rather his manifold affections to the creature man Secondly to prevent the proud imagination man might have of the noblenesse of his nature it being yet in the pride of mans flesh to boast his descent and to derive his families from antiquity and greatnesse The third consideration is the distinguishing forme of man his reasonable soule whereby God doth distinguish him from all the creatures on earth giving
it so in contending for this spirituall garland Heaven it cannot but be an extraordinary degree of content and spirituall pleasure to be named in the ranke of best deservers And as malefactors that suffer publique punishment for their offence esteeme the shame more then the paine of their corrections so ought all men to feare the shame they must endure The booke of conscience cannot be defaced but onely by the precious blood of Christ when their conscience disgraceth them before so great a presence as will be at the generall day of judgement For let all men be perswaded that all their faults are so written in the booke of their conscience that there is no meanes to obscure their knowledge and to raze them out neither will the conscience though it bee our owne bee corrupted to connive and dissemble with God but even to our owne faces it will produce all our sinnes whose memory is not blotted out by the righteous blood of Jesus Christ the Sonne of God 1 Pet. 3.21 and seeing the witnesse of our conscience is the evidence whereby wee are all judged either to life or death wee all ought most carefully to avoyd the doing of ought that may offend our consciences Not to offend our conscience but rather to live in feare and awe of conscience because our eternall state dependeth upon the report and accusation of our owne conscience This ought to prevent all unconscionable actions in us and to move a dread in us to have a detestation of every sin because when we have committed sinnes wee have hired so many witnesses against our owne soules to urge our eternall condemnation The silent conscience will be most terrible and loud at the day of judgement Customary sinning duls the sence of conscience Lastly seeing that that conscience which in this life is most silent will notwithstanding at the day of judgement bee most terrible and clamorous it admonisheth all men not to rebell against their conscience and to runne on without checke in the committing of sinne but rather to yeeld themselves to the correction of their conscience left by their customary sinning they dull the sence of conscience and so runne on the race of all unlawfulnesse for though the reproofe of conscience bee very terrible to him that rightly understands it yet ought it to bee carefully apprehended and respected as a moving cause to reformation and repentance and let no man incourage himselfe with common example that because the common sway of mens actions respect greatnesse more then goodnesse and craft more then conscience that this can warrant any ones imitation but rather wheresoever we see unconscionable dealing if in our friends wee ought to admonish them and tell them of their fault if in our enemies we must hate the sin but pity the sinner and labour if it be possible The office of charity his conversion but not his imitation and this direction is both wisedome and charity for he that is wise shall be armed and not harmed by ill example and he that is charitable will doe all the good he can and wish the good he cannot doe Let us therefore constantly endeavour to reduce to memory the severall actions of our life past let us then compare them to the duty of our conscience Good conscience is in hatred with sin and thereby understand in what degree of sinne we are what our conscience shall approve let us continue what it condemneth let us hate be it our pleasure be it our profit be it our neerest or our dearest sin if our conscience call it sin let us despise it let there be nothing shall make us alter or suspend this resolution let us be constant in the love of conscience what we have done amisse let us reforme it by conscience what we have to doe let our conscience judge it lawfull before wee doe it if our conscience presents us profit let us despise it if it be not honest if pleasure and not lawfull let us loath it let us undertake no action nor entertaine no favour but by the direction of conscience in every judgement and in all our actions To consult with conscience let us consult and be led by the rule and voyce of conscience if the world commend a sin and our conscience condemne it let us condemne the world and commend our conscience let us credit our conscience more then common example because our conscience must judge us and not example if our conscience accuseth us secretly of sin wee shall certainly know there is cause let us not silence our conscience from all reproofe let us only avoid the cause of reproofe sin and that carefully when our conscience shall urge us the Law our sins and the condemnation of the Law we have deserved let us not despise our conscience nor despaire mercy but direct our hearts and our eyes of faith to Jesus Christ the strength of our salvation Rom. 5.1 by whose favour wee shall both satisfie the Law and our conscience the hope and comfort we have in his righteousnesse will quiet the trouble of our conscience and hee that hath reconciled God and us will also reconcile us to our conscience Conscience that did accuse will comfort and make it that was our accuser our comforter This direction I propose to my selfe and doe perswade all men as I propose and purpose that in all our actions and consultations we judge nothing convenient that is not lawfull and nothing may be thought lawfull but that which hath the warrant of a good conscience To avoid Security COnsider thou devout soule what a matter it is to be saved and thou shalt easily shake off all security at no time and in no place is there security neither in Heaven nor in Paradise much lesse in the world Genes 3.17 An Angell fell in the presence of the divinity and Adam fell in the place of pleasure Adam was created after the Image of God and notwithstanding hee was deceived by the trecheries of the divell Solomon was the wisest of men 1 King 3.12 and 11.3 and yet his wives turned away his heart from the Lord. Judas was in the Schoole of our Saviour and did every day heare the saving Word of that chiefe Doctor Luk. 22.3 and yet was hee not safe from the snares of Satan hee was plunged headlong into the pit of covetousnesse and desperation and so into the pit of perpetuall punishment David was a man according to Gods owne heart 1 Sam. 13.14 and was unto the Lord a most deare sonne and by murther and adultery 2 Sam. 12.6 7. hee became the sonne of death Where then and when is there security in this life Relie with an assured confidence of heart upon the promises of God and thou shalt be safe from the invasions of the divell There is no security in this life but in the life to come there is no securiâ—â— in this life but
Thus I wish to all in generall Of the Crosse of Christ and of his holy suffering for our sinnes BEhold thou faithfull soule the griefe of him that suffered Rom. 3.24 25 26. the wounds of him that hanged the torments of him that died on the Crosse that head at which the Angels tremble is crowned with thornes that face which was most beautifull above the sonnes of men is defiled by the spittings of the ungodly those eyes which were more brighter then the Sunne are darkned in death those eares which were wont to heare Angelicall praises did ring with the proud speeches and derision of wicked men Mat. 27 29 c. sinners that mouth which taught the Angels hath no other drinke but Gall and Vinegar those feete which are to bee adored those hands Iob 9.8 which stretcheth forth the Heavens are stretched forth and nayled on the Crosse that body which was the most sacred Temple of the Deity is whipped and wounded with the speare Iohn 19.34 37. neither remaines there any part in him whole save onely a tongue and that to pray for them which crucified him Christ declared himself to be the Sonne of God three manner of waies First by his power or working of miracles Secondly by the holy Ghost appearing in visible signes hee that raigneth with the father in the Heavens is grievously by sinners afflicted on the Crosse God suffers God dies God powreth forth his blood upon the Crosse and all for the redemption of man judge therefore the greatnesse of the danger by the greatnesse of the price judge the danger of the disease by the valew of the remedy Surely those wounds in sinfull man were great and dangerous indeed which could no otherwise be cured but by the wounds of the everliving and quickning flesh of Christ and the disease most dangerous which could not bee câ—red but by the death of the Physitian Consider thou faithfull soule the heavie and fierce displeasure of God against us after the fall of our first Father Adam and his posterity after him that nothing could appease his anger for our sins but the ignominious suffering of his deare and only begotten Sonne upon the corsse Christ his eternall and well beloved Sonne became suter to God his Father for us yet his anger was not turned from us he by whom the world was made Hebr. 1.2 Thirdly by his resurrection from the dead interceded for us became our advocate and tooke the cause of us miserable sinners upon himselfe and yet his anger was not turned from us our Saviour tooke upon him our flesh that by the glory of the divinity communicated unto the humanity hee might expiate and purge our sinfull flesh Eph. 2.13 c. that by the saving vertue of his most perfect righteousnesse communicated unto our nature he might wipe away that venomous quality of our sin which cleaveth so fast unto us and in stead thereof conferre grace upon us Esay 9. 2 Cor. 5.21 and yet the anger of his father was not turned away from us our sins and the punishment due unto them he taketh upon himselfe his body is bound whipped wounded pierced crucified and buried Matth. 27. Luk 22.44 his blood like a dew most copiously distilled downe all his members at his passion his most holy soule is made sorrowfull above measure even unto death hee feeleth the paines of hell the eternall Sonne of God cryeth out that he is forsaken of God so great was his anguish Vers 46. so great was his bloody sweat that he that comforteth the Angels stood in need of an Angel to comfort him hee dyed for us sinners who is the authour and giver of life to every living thing 1 Pet. 3.18 If God be so highly offended with the most just and holy One what shall become of us sinners how will God punish us for our sins who is so wrathfully displeased with his owne Sonne for the sins of others and if his Sonne was so grievously punished for us shall we his servants thinke to escape unpunished what shall the Reprobate suffer if such be the sufferings of his best beloved Surely if our hearts be not harder then the Adamant and more flinty than a stone they must needs be wounded and bleed within us to thinke how Christ was wounded for our sakes For Christ truely tooke our infirmities upon himselfe Esay 53.4 and bare our griefes and healed our sicknesses that which in us merited eternall punishment and condemnation Mat. 8.16.17 thou Lord Jesus tookest upon thy selfe that burthen which would have pressed us downe into hell thou tookest our sins upon thy selfe Rom. 3.24 c. and bestowedst thy righteousnesse upon us death which is due unto us thou undertookest thy selfe and conferredst life upon us we cannot therefore by any meanes doubt of thy grace or despaire by reason of our sinnes therefore if thou shalt confesse with thy mouth the Lord Jesus Rom. 10.9 10. and believe in thine heart that God raised him from the dead thou shalt be saved for by faith we apprehend that Christ hath given satisfaction for us he bare the iniquities of those that are his he suffered for the sins of many he interceded for the transgressors Note 4 Esd 4.66 c. for he should have had very few just unlesse in mercy he had received sinners and remitted the sins of the unjust How then shall Christ judge according to severity the sins of the penitent which he hath taken upon himselfe how shall he condemne him that is guilty of sin for whom he dyed Joh. 15.13 will he condemne those whom hee loveth and calleth his friends will he condemne those for whom he hath intreated will he condemne those for whom hee dyed no Lift up thy selfe therefore Psal 42.14 43.5 Ezech. 18.22 O devout soule and forget thy sins for the Lord hath forgotten them hath forgiven them whom then dost thou feare as the punisher of thy sins but the Lord who himselfe hath made satisfaction for thy sins if any other had paid the price of my redemption I might have doubted Esay 53. whether the just Judge would have accepted of that satisfaction if either man or Angel had satisfied for my sins yet still I might have doubted whether the price of my redemption were sufficient but now there is no place for doubt all doubt is taken away and removed from the faithfull and penitent sinner how can it be that hee will not accept of that price which himselfe hath paid Psal 25.9 Psal 43.15 Psal 42.6 how can that but be sufficient which is from God himselfe Why art thou yet troubled O devout soule all the waies of the Lord are mercy and truth just is the Lord and just are his Judgements Why art thou so troubled O my soule let both the Mercy and Justice of God raise thee up if God be just hee will not exact double satisfaction for one
by the Apostles to be propagated throughout the world the Holy Ghost came downe upon them there was thundring and lightning and the lowd sound of the trumpet so that all the people were afraid Vers 16. because the Law doth thunder terrible things against our disobedience and makes us subject to Gods indignation But here is the sound of a gentle wind where the Lord from heaven doth powre out his Spirit upon all flesh Acts 2.2.17 for the preaching of the Gospell doth lift up the soules that are cast downe with dispaire by reason of their sinnes there was feare and trembling of the people because the Law bringeth wrath Rom. 4.15 but here the whole multitude doe flocke together to heare the wonderfull things of God for by the Gospell we have accesse unto God their God descended in fire but it was in the fire of his wrath therefore was the mountaine moved and did smoke but here the holy Ghost descended in the fire of his love so that the house is not shaken by the wrath of God but rather replenished Exod. 19.18 Acts 2.3 with the glory of the holy Ghost What wonder is it that the holy Ghost bee sent from the Court of Heaven to sanctifie us seeing the Sonne of God was sent from Heaven to redeeme us But the holy Ghost came upon the Apostles when they were assembled together in prayer with one minde for he is the Spirit of prayer which moveth us to pray and is obtained by prayer Wherefore John 20.19 22. Zach 12.10 because hee is that bond by which our hearts are knit and united unto God as he doth unite the Father with the Sonne and the Sonne with the Father for hee is the mutuall love of the Father and the Sonne This our spirituall conjunction with God is wrought by faith in Christ but faith is the gift of the Spirit and is obtained by prayer but true prayer is made in the Spirit In the Temple of Salomon when Incense was offered unto God 1 King 8.10 11. the Temple was filled with the glory of the Lord so if thou offerest unto God the sweet odours of prayers the holy Ghost shall fill the temple of thy heart with glory Let us here admire the grace and mercy of God Psal 50.15 Rom. 8.34 35. Gal. 4 6. the Father promiseth to heare our prayers the Sonne intercedeth for us and the holy Ghost prayeth within us the Angels of Heaven carry our prayers unto God and the Court of Heaven is open to receive them God of his mercy doth give unto us the effect of prayer because he giveth unto us the Spirit of grace and prayer and doth alwaies heare our prayers if not according to our desire yet according to that which is most profitable for us The holy Ghost came when they were all met together with one accord in one place Acts 2.1 for hee is the Spirit of love and concord Note that joyneth us unto Christ by faith and unto God by love and to our neighbour by charity because he is the Authour of all goodnesse and the fountaine of all grace and mercy Now the Spirit of God effects in man such motions as himselfe is for as the soule giveth unto the body life sense and motion so the holy spirit maketh man spirituall seasons his minde with divine saltnesse Note and directs all his members to the performance of all good duties towards God and towards his neighbours and proceedeth from all eternity he came in the type of breath and affordeth unto the afflicted conscience quickening consolation because wee live according to the flesh by the reciprocall breathing out and sucking in of the aeriall spirit he came under the type of spirit and breath because he giveth us to live according to the better part The winde bloweth where it lusteth Iohn 3.8 and thou hearest the sound thereof but thou knowest not whence it commeth nor whither it goeth So is every one that is borne of the Spirit it was meete that he should come in the type of breath because hee proceedeth from both the Father and the Sonne by one incomprehensible breathing from eternity it was a powerfull breath because the grace of the holy Ghost comes with power and moveth the godly in whom he dwelleth to all that is good and so effectually moveth and strengtheneth them that they neither regard the threats of tyrants nor feare the trecheries of the Divell nor the hatred of the world Psal 19.3.4 hee conferreth upon the Apostles the gift of tongues because their sound was to goe into all lands and so the confusion of tongues which was the punishment of pride and rashnesse in the building of the tower of Babel was taken away and the dispersed nations Gen. 11 7 8 9. by the gift of the holy Ghost through the diversity of tongues were gathered together into the unity of faith Againe it was meet that he should come in the figure of tongues because holy men of God did speake as they were inspired by him For hee spake by the Prophets and Apostles and putteth the Words of God into the mouthes of the Ministers of the Church therefore the Prophets in the old time came not by the will of man 2 Pet. 1.21 but were moved by the holy Ghost for these great gifts blessed and praised be the holy Ghost together with the Father and the Sonne now and for ever Of the Love of God THis love of God is commanded by God to the Israelites by the mouth of Moses being then the select and peculiar people of God saying Deut. 6.5 Thou shalt love the Lord thy God with all thy heart and with all thy soule and with all thy might and Christ himselfe in the Gospel doth alledge this Precept to the Doctor of the Law which tempted him saying Master which is the greatest Commandement in the Law He answering Matth. 22.36 37 38 39. said unto him Thou shalt love the Lord thy God with all thy heart with all thy soule and with all thy mind and thy neighbour as thy selfe this doth teach all Christians that without the knowledge of this love of God they can never attaine to the saving knowledge of God and without the love of God all knowledge is unprofitable For love is the life of Nature and the joy of Reason in the Spirit of grace where Vertue draweth affection the concord of sense makes an union unseparable in the divine apprehension of the joy of election it is a ravishment of the soule in the delight of the spirit which being caryed above it selfe into inexplicable comfort feeles that heavenly sickenesse that is better then the worlds health When the godliest of men in the swounding delight of his sacred inspiration could thus utter the sweetnesse of his passion my soule is sicke of love for love is a healthfull sicknesse of the soule it is a pleasing passion in the heart a contentive
in the Spirit And if like those good Thessalonians we receive and believe the Gospell and entertaine the word with joyfulnesse notwithstanding all afflictions 1 Thes 1.5 6 9. 1.3 4. if wee turned God from all our false Gods our owne delights and vanities to which wee have wedded our hearts and if our faith increase and our love abound and if we have faith and patience as they had in all our crosses and afflictions then may wee assure our selves that wee are effectually called as they were John 10 c. out of the vastâ— wildernesse of this woefull world unto Christ our Shepheard for our Saviour Christ saith that his sheepe know him heare his voyce and follow him If therefore wee know acknowledge and embrace Christ if we heare and hearken unto his voyce and doe it if we study to resemble imitate and follow him in love meeknesse patience humility justice fidelity truth confidence and compassion then we may confidently assure our selves that wee are his sheepe effectually called home into his fold Mortification being of such necessity in the ordinary meanes of our salvation as that wee cannot be regenerate before wee carefully discharge this office of mortification let us therefore endeavour this duty with all diligence let us denounce a bloody and generall warre against all our sinnes let us entertaine favour and correspondencie with none but let those sins that have beene our delight be in our hatred let us not love them for their profit because transitory Wee must not foster our sins neither for profit nor pleasure neither feare them for their number If sin overcome us we are their slaves let us not favour them for their pleasure because moment any let us not feare them for their number though infinite many nor for their strength though they have conquered a world of people let us have confidence in God because hee is on our side and hath a care of us when sin got the upper hand of us and wee victoried by them we were then their servants their slave when wee overcome and have victoried them let us make them our slaves perpetually let us bind them in chaines cast them in prison and for ever utterly destroy their evill power Let us have no pity no favour Note no compassion on sin because when we were overcome by sin sin was mercilesse against us let us not as did Saul spaire any for their dignity or worth but with David let us mortifie and destory all let us hate the sins of youth and despise the sins of age let us not be partiall in our owne particulars let not prosperity alter us neither let poverty tempt us but having undertaken to warre with sin let us be full in opposition against it let us not end our warre without victory Let us strive to overcome sin with a constant resolution let us not interrupt it by truce but let us be resolute in our purpose and constant in our resolution and at all occasions and in every distresse let us resort to the throne of Gods mercy and crave the assistance of his holy Spirit hee is our Conductor hee is our Commander and the Generall in this spirituall warre let us consult with that Oracle and by it receive direction let us fight with the arme of his might and win the garland of holy victory for having God on our part whom then shall we feare and if he be with us who can be against us his policies cannot be prevented nor his power with victory opposed What wee want of spirituall power in our selves Psal 18.1 c. shall be abundantly supplyed by the infinite power of the holy Ghost for by him wee shall be able to overthrow an host of sin and by the strength of our God Note wee shall overcome all extremities and avoyd all dangers hee is the end of our hope and the maine battell of our power wee are but the reare hee is our Generall Hebr. 12.2 we are his souldiers his holy Crosse is our colours his holy Word our weapons And being thus appointed we dare confront all the enemies of our soule the Divell our sins and all that doth oppose us wee dare undertake their conquest spoyle their power discipline their errors and by the perpetuall death of our sins obtaine a perpetuall quiet of our conscience and the everlasting peace of our soules Of Regeneration VVHen all things was first created every thing was perfectly good no defect no blemish no need of correction Quest. the first defection was sin the first sin was the sin of Angels the next the sinne of man Here may be demanded a question why God did permit Adam to fall from his integrity and suffer him and his sonnes to revolt and fall into sinne and did not hinder the fall which hee could have done if it had pleased him Answ But hee would not hinder it because such was his pleasure for certaine causes best knowne unto himselfe in the meane let no man thinke that God was injurious for he was not indebted to us Job 36 23. to confirme us by his grace and to keepe us from declining but this fall was permitted by God for the greater benefit of his elect for their glory procured by Christ Esa 46.10 11. doth farre exceed and surpasse the glory which was given them in their creation which had never beene if man had never falne by sin great are the evills which we suffer by reason of that first offence but what faithfull man would not endure farre greater rather then to want so great a Redeemer God not bound to let did permit this fall yet it is not to be ascribed unto him as the cause thereof but to mans owne will for hee did not incline Adams heart unto sinne nor did he infuse the least corruption into his soule Jam. 1.13 14 15. neither did he withdraw any grace from him before hee inspired into him but hee fell by his free will through his owne default at the perswasion and suggestion of the Divell man was therefore the cause of his iniquity in his owne proper will and not from Gods predestination As God brought man into the state of life so man brought himselfe into the state of death for if any man decline from piety and justice hee runs headlong of his owne will hee is drawne by his owne concupiscence and is beguiled through his owne perswasions the Father hath no hand in this fall the Sonne is no agent of this sinne Note the holy Ghost is no worker of this wickednesse therefore the fault of mans choosing of that which was forbidden is not by any meanes to be transferred or ascribed unto God for God punished the sin of Angels in their owne particulars only for they were to derive their natures to posterity by generation and naturall descent because they were ordained for the service of God in certaine particular offices assigned them in the
thereof to gaine this honour and for to gaine this honour let us spend our houres spend our actions and our endeavours nay let us spend our honours and all to make this purchase let us run our spirituall course with alacrity seeing this honour is proposed us when we have it let us esteeme it precious it was given by grace it cannot be redeemed by nature let us esteeme it as it is worthy and having once obtained the honour to be the childe of grace nay the childe of God let us carry that honourable title to our grave and with that wee will present our selves in the day of judgement before God our honourable Father and before the honourable company of Angels and Saints and then it will appeare by direct evidence before all the world whether our honour in being the childe of God regenerate and made the sonne of God which the world despised Jerem 4.2 or their transitory honour and prosperity of fortune wherein they gloried and proudly exalted themselves be of better proofe worth or esteeme when God shall call us his sonnes and bid us enter the Kingome of our joy and call them reprobates and bid them enter their prison bonds Matth. 25.46 John 5.29 and paines perpetuall this will be the blessed priviledge our honour will then give unto us therefore to be regenerate thereby to have God our Father and our friend let us not care what neglect what scorne and what disgraces the world cast upon us for as those will vanish with time yet so will our honour be as God our Father is infinite in joy infinite in worth infinite in time let us therefore infinitely esteeme of it and by all meanes strive to attaine it Amen Of Sanctification SEeing that hee which is regenerate is also sanctified and made holy but it is not derived to us from our parents Ephes 2.10 But Almighty God is the fountaine and proper efficient cause of our sanctification and holinesse whose worke-manship wee are created in Christ Jesus unto good workes Colos 1.13 who in mercy hath translated us out of the kingdome of darkenesse and hath delivered us from the power of the Divell and made us fit for the Kingdome of his beloved Sonne Ephes 2.4 5. in whom hee hath quickened us through his love and riches of his mercy together with Christ even when wee were dead in sins him hath God lifted up with his right hand Acts 5.31 to be a Prince and a Saviour for to give repentance unto his chosen Hebr. 2.4 and forgivenesse of sinnes and albeit our sanctification be the worke of the whole Trinity yet it is immediately performed by the holy Ghost because hee doth set us on fire and inflame us with a zeale of Gods glory with a care of our duty and with a love of all men Sanctification is the very translation and alteration of the heart and life of man or a spirituall reduction and conversion of a man from his wickednesse unto God and from the uncleannesse of sin to true purity and Christian sanctity The persons sanctified are such as are elected Rom. 8.30 called and justified therefore the Apostle saith that whom God predestinated called and justified them also he glorified these are truly sanctified whom he maketh to be the temples of his Spirit Sanctification of the body is that whereby the members thereof are made fit instruments for the soule regenerated to worke the workes of God with it being become obedient to the minde illumined 1 Cor. 6.19 and the heart reformed through the worke of the Spirit who now hath made it the temple of his holinesse whereas before it was a slave to the flesh and a shop of uncleanenesse and iniquity Ephes 2.8 It is a most gracious and free worke of the Lord without all obligation or merite of ours for the Spirit of God bloweth with the blasts of his grace both when how where and on whom he lifteth and the Apostle teacheth us Verse 4 5. that wee are quickened together with Christ through whose great love and grace wee are saved this is the vertue of Christs resurrection by the power of his God-head raising up his man-hood and releasing him of the punishment and tyranny of our sins by which vertue and power wee are quickened and restored that wee might live unto God in holinesse and newnesse of life Note Now the sanctification of the soule consists in the alteration of the mind the renovation of the will Note the sanctification of the memory and the regeneration of the conscience in the alteration of the mind whereby ignorance is by little and little abolished and the mind enlightened to know the true God and his mercy in Christ and to know and understand a mans selfe and his secret corruptions against the Law of God and to know how to behave himselfe towards God and man as also to prove the things of God and to mind and meditate on things spirituall and celestiall The renovation of the will is when God gives a man grace truely to will good as to believe honour feare and obey God the sanctification of the memory is an aptnesse by grace to keepe and to bee mindfull of good things especially of the doctrine of our salvation and such like the regeneration of the conscience is when it is fitted to give true testimony to a mans heart of the remission of his sinnes and of the carefulnesse of his care to serve God and to doe other good duties concerning our Christian brethren it consists also in the spirituall transformation of the affections as joy love sadnesse feare anger and such like whereby a man that is justified doth so temper them by his reason refined and by the light of the Law with the helpe of the holy Spirit that they do not break out as in the wicked that give the reines to their lusts but are held in some good order howbeit in this life this is not done without much strife and reluctation of the flesh and Spirit and is rather affected then effected Here we must observe that sanctification doth not alter the substance of man but onely his corrupt and sinfull qualities it rectifieth affections but abolisheth them not it corrects and moderates mirth sorrow anger and such humane passions but takes them not quite away it tunes the jarring strings of a mans heart but breakes them not in peeces As the fall of man did not abolish a mans essence but corrupt his faculties even so the raising up and renovation of man doth not alter his very substance but doth onely change his corrupted qualities and powers this visible reformation of a man is when hee dedicates himselfe unto God and good duties to his neighbours whose sinnes bee abandoned which before raigned in his heart This worke of the Spirit is wrought in the whole man but it belongs chiefely to the faithfull and elect of God for civill moralities and
devotion of the heart in the turning unto God by godly and humble affection and bewayling of an afflicted heart whereby the aid of God is most humbly besought When prayer is in season whether wee doe the same by words or by wayling or sighes wee are to pray in due season with regard of minde upon reasonable cause correspondent and proportionable to the present necessitie and case James 1.5 and therefore Saint James saith James 5.13 If any man want wisedome let him aske it of God againe If there be any among you afflicted let him pray is any merry let him sing Psalmes if we consider the parts of prayer which be to aske to request and to beseech to lament and to make more to craâ—e aid to make intercession for others or our selves 1 Tim. 2.1 to praise and give thankes wee shall easily understand when the time serveth to pray our wants shall declare unto us what is to be desired and demanded at Gods hand the conscience for our sin doth enforce us unto prayer to obtaine forgivenesse for our sins and to turne away the wrath of God from us the slaunders and rebukes offered of the reprobate and ungodly doe make the afflicted and miserable to burst out into wailing and lamenting trouble and affliction doth instruct us when wee ought to crave and desire ayd and helpe from God Psal 34.14 1 Tim. 2. Charity and pity doe move us to make intercession for our neighbours and brethren that be falne into adversity or otherwise subject unto temptation and the anger of God the perseverance and continuall supply of the benefits of God and the zeale of his glory doe stirre us unto praise and thankesgiving and where there is no feeling of these things in the heart and minde of man Without feeling of these things our prayers will not be heard of God there is prayer in vaine and out of season at what time soever it bee made The Christian man is both Lord and master of times and seasons so that he may pray freely at all times and in all places where and when he lift at his owne liberty uâ—â—o his commodity and necessity levelling his prayers in all things unto the right marke which is to worke and proceed religiously faithfully and truely with his Lord God having regard of his owne and his neighbours necessities and good he ceaseth not to pray in his heart which ceaseth not to doe good The necessity of prayer is either spirituall or temporall the spirituall necessity Two kinds of necessities in praying Note is of things which doe concerne a godly mind soundnesse of religion and desire of salvation By this wee bee compelled to aske of God a good and right spirit the gift of faith trust in hope forgivenesse of our sinnes patience in adversity continuance of true godlinesse and the like without which wee cannot be saved Our corporall necessity is the same which concerneth the sustentation of our life as the nourishment of our body ayd succour and releife in all our wants and necessities Therefore we doe say in the Lords Prayer Give us this day our daily bread and when wee doe desire the health of the sicke and diseased and the ease and delivery of the afflicted and persecuted and the preservation of them which are in perill and danger In Prayer there be requisite certaine outward behaviours and gestures which doe declare a lowlinesse and an humble submission unto God as that of Daniel who fell upon his knees three times a day and made his petition Dan. 6.10 Luke 22.41 and praised his God And our Saviour Christ prayed upon his knees in the Garden Ephes 3.14 and Saint Paul fell upon his knees when hee prayed for the Churches of the Gentiles Others doe lift up their hands toward Heaven 1 King 8.22 as wee read of Salomon that prayed unto God before the Arke Others doe cast up their face unto Heaven Mat. 26.27.39 and others doe lie groveling upon their face as Christ also did Others doe pray and humble themselves in haire and sackcloth as David did Psalm 35.13 Ionas 3.6 and as the King of the Ninevites and some prayed â—nto God sitting as Elias did sitting under the Juniper tree 1 King 19.4 and David prayed also sitting before the Lord. The Publican whose prayer God heard 1 Sam. 17. Luke 18.13 2 King 20 2.3 hee prayed standing and smote his hand upon his brest and said God be mercifull unto me a sinner and Ezechias prayed lying in his bed Therefore whether we doe fall upon our knees or lie groveling upon our face or in ashes haire or sackecloth either sitting standing or lying or walking so that we doe pray earnestly Jam. 5.15 16 17. faithfully and substantially with humble and contrite heart and mind no question it will be acceptable and well pleasing unto God Acts 10.31 Almes-deeds no doubt doth commend and set forth our prayers well unto God as wee may perceive by Cornelius unto whom the Angell said Thy prayer is heard and thine Almes-deeds are had in remembrance in the sight of God Note The manner of praying For that godly disposition is acceptable unto God which hath both mercy and well-doing joyned withall The manner of praying peculiar to Christians is when wee doe offer our prayers unto God the Father by our Lord Jesus Christ our onely Saviour and Mediatour and faithfully deo desire to be heard for his sake thereunto serveth the promise of Christ in Iohn saying Verily verily I say unto you John 16.23 24. whatsoever ye aske the Father in my Name he shall give it you Hitherto ye have asked nothing in my Name aske and ye shall have it that your joy may be full Iohn 14.13.14 And whatsoever ye shall aske in my Name that will I accomplish that the Father may bee glorified in his Sonne Then if thou callest Esay 58.9 the Lord shall answere thee if thou cryest he shall say Here I am It is an exceeding great benefit of God towards us in that he requireth us to conferre with him familiarly by pious prayer hee bestoweth upon us the gift and the fruit of prayer great is the force of prayer which is poured forth on earth but hath its working in Heaven the prayer of the just is the key of Heaven prayer ascendeth up from us to Heaven and deliverance descends from God to us prayer is the shield and buckler of the faithfull by which they repell all the fiery darts of their adversaries the anger of God is also repelled by the prayers of the faithfull Our Saviour himselfe prayed not that hee had need to pray Eph. 6.16 17. but to commend unto us the dignity thereof prayer is the tribute of our subjection because God hath commanded that wee should every day offer unto him our prayers as a spirituall tribute Prayer is the ladder of our ascension unto Heaven for it is
Gen. 20.17 stones dust and water at the prayer of Abraham God healed King Abimelech his wife and his hand-women and they bare children Isaac prayed unto God for his wife because shee was barren Gen. 25.21 and the Lord well heard him and Rebecca his wife conceived and was delivered Gen. 32.11 33. Jacob prayed to God that hee might be delivered from the hand of his brother Esaâ— and the Lord heard him and reconciled him to his favour and imbraced him fell on his necke and kissed him Exod. 8.12 13. Exod. 9.28 29 33. as often as Moses prayed unto God hee was well heard when the frogs at his prayer were taken away from Pharaoh and the flies the hayle and thunder ceased the locusts were rid away Exo. 10.18 19. the Amalechites which were the enemies to the people of Israel were overcome by prayer the Lord Exo. 17.11.13 at the prayer of Moses was appeased with Israel with whom he was angry for their grievous offence in setting up a golden calfe his sister Miriam at his prayer Exod. 32.11 was healed of her leprosie the wrath of God Numb 12.13 Numb 14.19 20. when hee went to destroy the Israelites which murmured and desired to returne into Egypt againe was at the prayer of Moses pardoned by the prayer of Moses Numb 21.7 8. Iudg. 6. the people were cured from the fiery serpents Israel being brought low and distressed by the Midianites cryed unto the Lord and was delivered Manoah the father of Samson Iudg. 13. prayed unto God that the Angel might againe appeare which was granted him Samson being sore athirst Iudg. 15.18 19. prayed unto the Lord and the Lord sent him water out of a tooth and when hee had drunke thereof Iudg. 16.28 29 30. his spirit came againe and hee revived Samson by his prayer made unto the Lord received his old strength and was at once revenged on his enemies 1. Sam. 7.9 c. when he was blind Samuel prayed unto the Lord for to deliver the Israelites out of the hands of the Philistims and hee was well heard 1 Sam. 12.16 and the Philistims were discomfited at the prayer of Samuel the Lord sent noises raines from heaven to terrifie the people and they feared the Lord. David We may see the effect of Davids prayers every where in the Psalmes where hee saith oftentimes I have cryed unto the Lord with my voyce and hee hath heard mee when I cryed unto the Lord of my righteousnesse he heard mee and in my trouble I called upon the Lord Psal 18. and cryed unto my God and bee heard my voyce from his holy Temple and my cry entered into his eares I will saith hee call upon the Lord which is worthy to be praised so shall I be safe from mine enemies 1 King 2. 2 King 9.13 I cryed unto thee and thou hast healed me Salomon prayed unto the Lord God concerning the people of Israel 2 Kin. 4.28 c. and is heard of the Lord and his prayer and intercession is granted Elizeus by prayer raised up the dead childe of the Shunamite 2 King 6.17 againe he prayed unto the Lord and the young mans eyes were opened and he looked and behold he did see aid from heaven 2 King 20. Ezechias by prayer obtained at Gods hand both recovery of his health and also the prolongign of his daies Jobs friends talked amisse before the Lord Job ult and yet their offence was pardoned at the prayer which Job made for them The Apostles prayed unto God and the place was moved where they were assembled together and they were filled with the holy Ghost Acts 4.31 Acts 9.40 41. Acts 10.4 Peter making his prayer unto God raised up Tabitha from death and restored her to life Cornelius prayed unto God and his prayer was had in remembrance before God the Church prayed for Peter when Herod had cast him into prison Act. 12.5 c. and the Lord delivered the Apostle from his bonds and out of prison at the prayer of S. Paul and Silas Acts 16.25 c. the prison was shaken with an earth-quake and all the dores thereof were opened and their bonds loosed Paul prayed for Publius father Acts 28.8 who lay sicke of a fever and of a bloody-flixe and restored him to health these examples out of the Scriptures doe sufficiently declare how attent the Majesty of God is to heare and grant their prayers who doe heartily call upon his holy Name either for themselves either for others whereby we may perceive what the wonderfull efficacy of prayer is before God the prayers of the faithfull be alwaies acceptable unto God and that hee hath a much better regard and consideration of our necessities then we our selves be able to understand although he doe not at all times performe the same which wee doe desire or not after the same manner or so soone as we doe aske it fot as Saint Iames saith Note you doe demand and not receive what you desire Iam. 4.2 3. because you aske â—misse even to consume it upon your lusts and unlawfull desires Therefore hee that desires to pray effectually unto God and be heard must not be violent and wrathfull cruell and unmercifull against his Christian brethren neither proud nor mistrustfull but they must be quite voyd from anger and strife and ready to forgive when they have any quarrell against their neighbours For God is so offended by these faults that in respect of them hee doth abhorre our prayers There be many other hindrâ—nces but these bee the most generall and therefore with the greater circumspection to be eschued Aske in faith and waver not Iam. 1.6 for hee that wavereth is like to the wave of the Sea which is tost and carried about with the wind Therefore let not that man suppose that hee receiveth any thing from the Lord sometimes wee doe pray so coldly without heart or spirit Ecclus. 18 22. that we our selves perceive not what it is that we mumble in our mouth Therefore hee that so prayeth and heareth not himselfe how can hee hope to be heard of God we must not put the fault in God if wee obtaine not what we desire at his hands but in our owne sinnes and wickednesse vices and naughtinesse whereby wee doe hinder his goodnesse grace and mercy from performing those things which wee doe aske for hee is so good and mercifull unto us that he hath a regard of our health and salvation and doth give us such things as doe serve for our necessities but it falleth out oftentimes that he doth not grant us our petitions because if we had them they should be more harmefull then profitable unto us Therefore we must pray with continuall and unfeigned hope and trust in God that in his good time he will heare our prayers and grant our requests Therefore hee that prayeth unto God to
bee heard must pray heartily with all his heart with all his soule with all his strength Deut. 6.5 Thrice hee requireth all least wee should keepe a thought behind and God saith My sonne give me thy heart Pro. 23.26 that is which Christ calles spirit and truth without hypocrisie for untill wee doe give our hearts unto God our hearts are vaine barren and sinnefull and then it is the Spouse of Christ the Temple of the holy Ghost and the Image of GOD so changed reformed and refined that God calles it a new heart so that when the heart sets forward to prayer and is willing to serve God then all the members will follow after and yeeld consent the tongue will praise him the foote will follow him the eare will attend him the eye will watch him and the hands will serve him nothing will stay behind if the heart pricketh them forward such motion hath the heart that it maketh all the rest of the sences pliant nimble and currant about it and yeeld consent unto the heart Therefore it is almost as easie to speake well and doe well as to thinke well for if the heart indite a good matter no marvell though the tongue bee the Pen of a ready writer Psal 45.2 Heb. 3.12 but if the heart be dull all the sences are out of tune like a left hand they are unapt and untoward to any good the tongue will not praise because the heart doth not love the eare will not heare because the heart doth not mind the hand will not give because the heart doth not pitty the foot will not goe because the heart willeth not to stirre all depend and stay upon the heart Therefore the Lord requireth the heart which is the first motion to all goodnesse in man if the heart be perfect all is good for our heart gives consent to all our actions when wee speake wee should speake as if our heart did speake pray as if our heart did pray heare as if our heart did heare give as if our heart did give remit as if our heart did remit and counsell as if our heart did counsell as the Apostle saith Cor. 3.23 Doe all things heartily as unto the Lord and not as done unto men for there is nothing troublesome unto our conscience but that which goeth against the heart wee should therefore serve God with all our hearts for his honour and for his Names sake and not for our owne respects and our owne ends for he which giveth his heart unto God doth all things for the love of God and to his glory As Ioseph charged his brethren Gen. 42.15 c. that they should not come to him for more Corne unlesse they brought their brother Beniamin unto him whom they left behind at home so God will not have us to pray and seeke unto him for any thing Math. 15.8 unlesse wee bring our hearts unto him which oftentimes we leave behind the tongue that prayeth without the heart is a flattering tongue the eye without the heart be godly is a wicked eye the eare without the heart is a vaine eare the hand without the heart bee right is a false hand Dost thou thinke that God will accept a flattering tongue a wicked eye a vaine eare a false hand without the sacrifice of thy heart Saint Paul saith If I give all that I have and speake with the tongues of men and of Angels and have not love that is give not my heart 1 Cor. 13.1 c. it availeth nothing Therefore who so feareth the Lord it shall goe well with him at the last and in the day of his death hee shall be blessed the heart is the Temple of God and he that giveth it to any thing but to God committeth sacriledge and breaketh that Commandement Give unto God those things which are Gods that is Math. 22.21 an upright heart with due honour and worship Wherefore when you pray let your heart pray when you heare let your heart heare when you give let your heart give whatsoever you doe set the heart to doe it and let your godly heart guide you in all your actions if it be not so perfect as it should be yet God will accept it for his sake that gives it redeemed it to whom let us by faithfull and earnest prayer commit our hearts our soules our bodies and all that ever wee have unto his most gracious and mercifull protection and tuition Of Afflictions 2 Cor. 1.5 6 7. FOr as much as it is almost unpossible for the innocent and faithfull soule to attaine to the end of her progresse Acts 14.22 the heavenly Canaan but that shee must passe through the troubles crosses and miseries of this wicked and wretched world and whiles wee doe live in the flesh we be subject to all kind of afflictions by the speciall providence and purpose of God both thorough the weaknesse of our nature and also through the malice of this present world especially the poore the needy distressed and godly disposed persons Therefore it behoveth all men how to understand and undertake to beare and overcome the adversities which through the malice of the world and our owne infirmities cannot be avoyded yet there is nothing so troublesome and sorrowfull which the patient man and well disposed Christian is not able to overcome by the grace of his Saviour that strengtheneth him 1 Cor. 10.13 For the Apostle saith there hath no temptation taken you but such as followeth the nature of man but God is faithfull which shall not suffer you to be tempted above that which you are able to beare but shall with the temptation make a way to escape indeed our whole nature is generally corrupt weake and feeble There be a passing number of the sorts of afflictions and the corruption thereof doth customeably breed certaine peculiar griefes to every age who can account the griefes of the flesh which cold heat and hunger thirst diseases and severall dangers doe enforce upon every age and condition but most generally afflictions doe chance unto men as base in condition and low in degree as contempt oppression pillage and poverty with all manner of wrongs and injuries whereby the meaner sort be without respect troden downe by the greater and stronger and be devoured in this world even as the smaller fishes be in the Sea by the greater and the mightier whereof Habakkuk doth complaine saying O Lord how long shall I cry and thou wilt not heare mee I call unto thee whilest I suffer and thou wilt not save mee Habak 1. why dost thou shew mee wickednesse and trouble to see spoyling and violence before my face and they doe raise up strife and contention the Law is dissolved and judgement hath no execution Psal 82.2 3 4. for the wicked doth compasse about the righteous and wrong judgement proceedeth This manner of afflictions wherewith the poore and the widowes the fatherlesse desolate
thine owne eyes Be truely the same thou seemest to be be therefore the same in the sight of God who beholds thy heart that thou seemest to be in the eyes of men that see thy face content not thy selfe with an outward good name when thy conscience shall tell thee it is undeserved A deserved good name for any thing but for godlinesse lasts little and is lesse worth in all the holy Scriptures wee never reade of an Hypocrites repentance and no wonder for whereas after sin conversion is left as a meanes to cure all other sinners what meanes remaines to recover him who hath converted conversion it selfe into sinne woe therefore unto the soule that seemes religions and is not the same marke the fearefull end of notorious evill men to abhorre their wicked actions Numb 23.10 marke the life of the godly and imitate their life and actions and their blessed end obey thy betters Psal 37.35 36 37. Esay 58.5 6. observe the wise accompany the honest and love the religious And seeing the corrupt nature of man is inclined to hypocrisie beware that thou use not the exercise of religion Mat. 23.27 28. as matter of course and custome without care and conscience and make no more shew of holinesse outwardly to the world then thou hast in the sight of God inwardly in thine heart keepe thy speech cleane from all obscenity and let thy talke be gracious Ephes 4 2â— Prov. 31.26 Psal 139.20 21 22. that hee that heares thee may grow better by thee and be ever more earnest when thou speakest of religion then when thou talkest of worldly matters if thou perceivest that thou hast erred persevere not in thine errour rejoyce to finde the truth and magnifie it study therefore three things especially to understand well to say well and to doe well endeavour to rule those that are under thy charge and authority rather by loâ—e than by feare for to rule by love is easie and safe but tyranny is ever accompanied with care and terrour oppression will force the oppressed to take any advantage to shake off the yoake that they are not able to beare neither will Gods justice suffer the sway that is grounded upon tyranny long to continue rule therefore over Christians being a Christian in love and mercy like Christ thy Master make not an occupation of any recreation the longest use of pleasure is but short but the paines of pleasure abused are eternall use therefore lawfull recreation so farre forth Prov. 21.17 Phil. 4.8 9. as it makes thee fitter in body and minde to doe more cheerefully the service of God and the duties of thy calling be therefore carefull henceforth to make use of thy short time that remaines as a man would of an old lease that were neere expired doe not waste and consume thy time in idlenesse sports playes and toyish vanities for man was not created for sports playes and recreations but zealously to serve God in religion and conscionably to serve and helpe his neighbour in the use of his vocation and by both to ascertaine himselfe of eternall salvation esteeme therefore the losse of time Ephes 5.16 Luk. 16.2 Matth. 25.21 one of the greatest losses redeeme it carefully and spend it wisely that when that time shall come thou mayest be no longer here on earth thy master may welcome thee with an â—uge bone serve and give thee a better in heaven in thy prayer That is well done and welcome good and faithfull servant Matth. 6.6 pray fervently and devoutly for God detests the service of the outward man without the inward heart as hypocrisie so hee counts the inward service without externall reverence to be mere prophanenesse therefore hee requireth both in his worship in prayer therefore bow thy knees in witnesse of thy humiliation lift up thy eyes and thy hands in testimony of thy confidence hang downe thy head and smite thy breast in token of thy contrition but specially call upon God with a sincere heart serve him holily serve him wholly serve him onely for God and the Prince of this world are two contrary Masters and therefore no man can possibly serve both the more thou art separated from the world Prov. 15.8 the more acceptable thou art unto God aske faithfully of God whatsoever thou desirest to have and whatsoever thou hast give thankes unto God for it hee that is not thankefull for that which hee hath already is unworthy to receive more and Gods grace ceases to descend when our thankes cease to ascend whatsoever happeneth unto thee make use of it for good when thou art in prosperity thinke that thou hast just cause to blesse and praise God when thou art in advesirty thinke that thou art put in minde of thy repentance and conversion Prov. 14.25 when the glory of God or good of thy neighbour doth require speake the truth 1 Kings 22. and feare not the face nor frowne of man for sometimes the frowne of a Prince may be the favour of God neither shall flattery still hold in credit nor truth alway continue in disgrace Shew the strength of thy wisedome in instructing shew the strength of thy power in helping and the strength of thy riches in doing good to the poore and needy let not adversity cast thee downe neither let prosperity puffe thee up let Christ be the marke in the imitation of thy life Acts 3.21 follow him in the way that thou mayest overtake him in his country in all things have a speciall care of profound humility 1 Pet. â— 8 and be ardent in charity cleave unto God and lift up thy heart to him by charity let humility keepe downe thy heart that thou beest not proud judge God to be a father for his clemency and a Lord for his discipline a father for his power and gentlenesse and Lord for his severity and justice therefore love him as a father piously Psal 37.5 feare him as a Lord necessarily love him because he willeth mercy feare him because he willeth justice commit thy way unto the Lord and put thy trust in him Phil. 2.13 acknowledge thy sins and proclaime his mercy and thou shalt have ease in thy misery O God thou that hast given us grace to will the good give us also grace to perfect the good which thou hast willed Of Gods Glory VVHatsoever wee doe Colos 3.17 let us doe all things to the glory of God for God created all things by his power but to his owne glory for that was the holy end for which he created them for as waters are derived from the Sea returneth thither againe so all things that are being derived from the mighty power of God returne their duty service and the honour of all their actions to God discharging every one their duty and service in the maine Ocean of Gods glory the which though it receive not augmentation of honour by the supply of any his creatures being
angels spirits and divels of hell because they suppose there is nothing farther and besides that which is seene with our eyes and so they acknowledge not God in their hearts for that he is not seene neither they consider not that there bee also some other things invisible which for all they see them not yet they cannot deny them to bee who ever saw a voice who hath seene the winde who ever saw a savour these things indeed are invisible but yet notwithstanding no man of any perceivance will deny them to be and whereby are they judged to bee but by the perceivance of their efficacy and working the voice is not seene yet is it heard the winde is not seene yet is it perceived by feeling and his working and violence in that which it bringeth to passe a savour is not seene but by smelling is perceived most effectually who ever saw at any time his soule The faculties of the soule yet no man is so unwise to deny that his soule is within him by whom hee perceiveth hee hath life sight and hearing smelling feeling tasting and power to move from place to place who ever saw his owne minde and is there any man so voyd of reason that hee will say hee hath none because hee seeth none and yet thereby conceiveth understandeth and judgeth no man ever saw the power of his will and heart God is known by his creatures and workings yet there is no man but perceiveth he hath such a power whereby he loveth hateth desireth and envieth mourneth and rejoyceth Rom. 1.20 21. why judge wee not likewise of God he is indeed invisible of himselfe but through his working vertue and goodnesse hee declareth himselfe so that the minde of man except it be altogether blinded may easily judge by the godly workes that there is a God by whom all things are made and by whom all is governed so that any man of understanding must needs grant that hee doth not understand God in his minde by his workes onely but also that hee seeth him with his eyes Iob 13.1 c. heares him with his eares and perceiveth him in his smell and feeling and the faithfull man surely maketh tryall of God even in his taste Psal 34.8 so the Prophet saith Taste and see how sweet the Lord is Unlesse Honey be tasted ye cannot know how sweet it is even so unlesse you taste of God ye shall not know how sweet he is the taste of his sweetnesse is the understanding of his goodnesse perceived by faith The second way whereby God doth manifest himselfe unto men consisteth in the Word God is known also by his Word for so God hath opened himselfe to our fathers by word and speaking even from the beginning of the world untill the daies of the new Testament whereof the Apostle speaketh saying Hebr. 1.1 2 3. Divers and many waies hath God spoken to our fathers by the Prophets but last of all hee hath spoken unto us by his Sonne this is a speciall way for it happened not so to every Nation as it did by a speciall grace happen to the Israelites Psal 147. hee that declared his Word to Iacob his Righteousnesse and his Iudgements unto Israel he did not so unto all nations and yet this Word and Christ also is the only Sonne of God The third way is by inspiration God is opened to the Elect by inspiring and the secret revelation of the holy Spirit and this is called most speciall for a difference from the other two that be indifferent to good and evill and this may pertaine to the elect onely who beside the light of workes and the declaration by word getteth almost certaine knowledge of God yet rather a feeling and a taste of him Ephes 3.5 by the lively and effectuall inspiration and revelation of the holy Spirit of God by these three waies man may certainly know there is a God What God is in his Essence and how to be understood in his holy Attributes Secondly it seemeth that this question hath troubled many mens mindes also who it is that is God Certainly knowne by so many manifest and many testimonies of godly workes Further to know what God is God is a divine Essence and Incomprehensible Immutable Indivisible Impassible Incorruptible Immortall 1 Tim. 6.16 2 Cor. 3.17 Unspeakable perfect and everlasting dwelling in Inaccessible light spirituall and infinitely perfect whose being is from eternitie to eternity In the God-head there are three divine persons the Father Sonne and holy Ghost these three persons are not three severall substances but three distinct subsistences or three divers manner of beings of one and the same substance and divine essence so that a person in the God-head is an individuall understanding and incommunicable subsistence absolute of it selfe and not sustained by any other The persons in this Mysterie or divine Essence are but three there is another and another but not another thing and another thing the divine Essence in it selfe is neither divided nor distinguished but the three persons in the divine Essence are distinguished amongst themselves by their names Mat. 11.27 Mat. 3.17 Esay 63.16 Eph. 3.16 17. by their order and by their actions in this manner the first person of the glorious Trinitie is named the Father first in respect of his naturall sonne Christ secondly in respect of the elect his adopted sonnes not by nature but by grace Christ the sonne is the second person of the glorious Trinitie and the onely begotten sonne of his Father not by grace but by nature Hebr. 1.3 Esay 36.10 Ioh. 20.21 22. 1 Pet 1.15 and Thes 1.2 the third person is named the holy Ghost first because he is spirituall without a bodie secondly because hee is spired and as it were breathed that is proceedeth from them both because hee is holy in his owne nature and the immediate Sanctifier of all Gods elect people Hence it is that for as much as the Father is the fountaine originall of the Trinitie the beginning of all eternall working the name of God in relation and the title of Creator in the Creed Ioh. 14.1 are given in especiall manner to the Father our Redemption to the Sonne and our sanctification to the Person of the holy Ghost as the Immediate agents of these actions Rom. 8.3 4. 1 Cor. 15.24 This divine order excepted there is neither first nor last neither superioritie nor inferioritie among the three persons for nature they are coessentiall Ioh. 1.1 for definitie coequall and for time coeternall For the essence doth not beget an essence but the person of the Father begetteth the person of the Sonne Ioh. 5.19 and so hee is God of God and hath from his Father the beginning of his person and order Rom. 8.9 but not of essence and time And the holy Ghost proceedeth equally from both the Father and the Sonne by an eternall and incomprehensible