of holinesse and righteousnesse and not by fits and starts but as an holy roote and tree of Gods planting it beareth and bringeth forth ripe fruits continually in due time and season and as a liuely fountaine of grace and goodnesse it sendeth forth the pleasant streames Gal. 5. 6. Psal 1. 3. Ioh. 4. 14 7. 37. 38. of good workes and vertuous actions But the faith of temporaries worketh seldome and but by fits and onely when they haue some pange of deuotion wrought in them by the power of the Word conuincing their consciences or out of naturall passion moued with some pitifull obiect Neither are these true fruits of holinesse and righteousnes because they spring not from a liuely faith vnfained loue true obedience but from selfe loue praise of men or other worldly respects they are not ripe fruits fit to bee reaped and carried into the barne but onely greene blades semblances and shewes which wither before the time of haruest § Sect. 14. The third effect respecteth ioy 1 Pet. 1. 8. Thirdly true faith causeth peace of conscience and ioy in the holy Ghost which is no slight nor flitting ioy but as the Apostle calleth it vnspeakeable and glorious the which in the nature of it is spirituall like the author which worketh iâ— and most sheweth it selfe when as wee are exercised about spirituall obiects and exercises as hearing the Word reading meditation praying holy conferences and such like But temporary faith bringeth no such peace For there is no peace saith my God to the wicked And howsoeuer sâ— 57. 21. they haue some ioy yet there is great difference betweene it and that which proceedeth from true faith For Mat. 13. â—â— the faithfull delight in the Word as being the word not of man but of God himselfe and because they finde it his 1 Thes 2. 13. Rom. 1. 17. strong power whatsoeuer the instruments be to their sanctification and saluation But temporaries reioyce in it for nouelties sake and as it is the word of man not so much in respect of the spirituall matter as the manner how and the person by whom it is deliuered because they loue him as a friend for worldly respects or for his naturall gifts and parts because hee is learned wittie and eloquent the which ioy ceaseth and turneth oftentimes into anger and spleene when as the word commeth home to the conscience and reproueth him sharpely for his darling sinnes Secondly the faithfull man reioyceth in spirituall things the assurance of Gods loue the remission of his sinnes and his owne saluation and though hee taketh some ioy and comfort in the things of this life yet it is but small in comparison of the other But the temporarie beleeuer contrariwise taketh some small ioy in spirituall things as hauing some little taste of them but his chiefe reioycing is in things worldly and earthly which maketh him to neglect the other ioy when as they crosse one another and will not stand together Thirdly the ioy of the faithfull like the cause of it which is our faith is small at the first but increaseth by degrees vntill it come to fulnesse of ioy like that of Dauids Thou hast put gladnesse in my heart more Psal 4. 7. then in the time that their corne and their wine encreased but the ioy of temporaries is greatest at the first entrance and then decayeth by little and little till at last it be vtterly consumed come to nothing Finally the ioy of true faith is strong constant and not only continueth in the fruition of worldly prosperity but also in affliction and persecution as we see in the example of the holy Apostles who reioyced and sung Psalmes vnto God when as they were persecuted for preaching the Gospell But the ioy oâ— temporaries like that of the Grashoppers continueth 〈…〉 whilest the summer of prosperity lasteth but decayeth and dyeth in the winter of afflictions § Sect 15. The fourth effect respecteth confession christian apologie Rom. 1â— 10. 1 Pet. 3. 15. Fourthly true faith as it inwardly in the heart beleeueth vnto righteousnesse so outwardly with the mouth it confesseth to saluation and the true Christian as he beleeueth in Iesus Christ so he is alwayes ready to render a reason of his faith and hope that is in him when the glory of God or good of his neighbours requireth it although it bee with the hazard and losse of his goods landes liberty and life And being indued with the spirit of faith he is ready to say with the Psalmist and Apostle I beleeued and therefore haue I spoken But the temporary beleeuer confesseth Psal 116. 10. 2 Cor. 4. 13. his faith when as it will stand with his worldly credit or aduantage but smothereth his profession in time of daunger and vtterly denyeth it rather then he will vndergoe any damage for it § Sect. 16 The fifth effect respecteth contentment 2 Cor. 5. 7. Rom. 1. 17. Heb. 13 5. Fiftly true faith giueth a Christian comfort and contentment in all estates for be liueth and walketh by faith and not by sense and therefore when hee wanteth friends or wealth and such like worldly helpes he resteth contented because his chiefe treasure and sufficiency is in Gods neuer fayling prouidence vpon which he chiefely relyeth according to that of the Apostle I haue learned that in whatsoeuer estate I am therewith to be content And againe Neuerthelesse Phil. 4. 12. Gal. 2. 20. I liue yet not I but Christ liueth in me and the life which I now liue in the flesh I liue by the faith of the sonne of God who hath loued mee and giuen himselfe for mee But the temporary beleeuer liueth by sense and not by faith and trusteth in God when as hee hath in his hands the pledges and pawnes of earthly benefits but distrusteth in his promises and prouidence when as secundary helpe and inferiour meanes faile and therefore vseth vnlawfull meanes to helpe himselfe § Sect. 17. The 6 effect is the ouercoming of the world 1 Ioh. 5. 4 5. Sixtly true saith ouercommeth the world according to that of the Apostle Whosoeuer is borne of God ouercommeth the world and this is the victory that ouercommeth the world euen our faith Who is he that ouercommeth the world but hee that beleeueth that Iesus is the Sonne of God And it contemneth all earthly things as vaine and worthlesse in comparison of spirituall grace and heauenly glory But the temporary beleeuer when hee is at the best is but a meere worldling and a deuoted slaue to his worldly lustes and desires after honours riches and pleasures And therefore embraceth grace and glory so farre forth onely as they will stand with the fruition of his earthly idols but reiecteth and renounceth his part and interest in them when as they crosse and will not stand with his earthly desires § Sect. 18. The last effect reioycing to thinke of christs comming to iudgment Lastly
chearefull readinesse to suffer any thing which it pleaseth God to cal him vnto for his sake vntill at last it come to that plerophory and full perswasion of Gods vnchangeable loue and our Election Rom. 8. 38. 39. 1 Ioh. 4. 18. Adoption and Saluation which was in the Apostle Paule who was fully perswaded that nothing in the world was 1. Pet. 1. 8. Rom. 5. 3. able to seperate betweene Gods loue and him And this is accompanied with such peace of conscience as passeth all vnderstanding For when we are assured that wee haue the remission of our sinnes and are quite freed from them both in respect of their guilt and punishment then the terrours and feares which did accompany them are taken away and both Sathan and our owne consciences which did continually accuse vs are put to silence so as they can no longer affright vs nor disturbe our peace From whence springeth spirituall ioy vnspeakeable and glorious whereby we reioyce not onely in the fruition of Gods benefits but also in afflictions and tribulations as the Apostle witnesseth when as we see our selues freed out of the hands of all our spirituall enemies the wrath of God the curse of the lawe death hell and condemnation and now brought into an happy and blessed estate of grace and saluation in and by Iesus Christ and and his benefits apprehended and applied by faith Which effects who so finde thus wrought in them they may be assured that they haue the spirit which is the cause and authour by which they are wrought euen as the light bringeth vs the Sunne the streames to the fountaine and the branches and fruite vnto the roote from which they flow and spring § Sect. 7 The differences betweene a iustifying faith and the faith of presumptuous ciuill worldlings Yea but hypocrites and vnregenerate men doe boast most of their faith and assurance of saluation and therefore they also may haue the spirit or else this faith is no infallible signe of it To which I answere that they haue no true faith but as it were in a dreame and dotage they delude themselues by mistaking their carnall and secure presumption for a liuely and iustifying faith But how shall we discerne the one from the other seeing they seeme to haue oftentimes as strong confidence assurance of their saluation as the best Christians I answere that though there be betweene them some seeming similitude yet there is as great difference as betweene pure gold a rotten post guilded ouer For first true faith is grounded on the Scriptures the word of God but presumption hath no ground but an idle conceipt arising cut of pride and selfe-loue True faith alwayes followeth vnfained humiliation in the sight and sense of our sinne and misery whereas the presumptuous man was neuer humbled but hath a proude conceipt of his owne righteousnesse and worthinesse Faith followeth illumination and knowledge and first we must know God and his Christ before we can truely beleeue in them but presumption riseth commonly out of ignorance and the more destitute the woldly man is of the knowledge of God and his wayes the more bold and confident hee is in his perswasion True faith is ioyned with all other graces as loue zeale of Gods glory humilitie patience and obedience manifesting it selfe by the fruites that it bringeth foorth in good workes But presumption is seuered from them all and goeth alone without any such company and attendants True faith is not discerned before sound conuersion and then it beginneth in some small and weake degrees but presumption is borne and bred with vs and in an instant commeth to its full strength which maketh the secure worldling to bragge that he hath alwayes beleeued and is so strong in faith that he neuer doubted of his saluation True faith is not attained vnto without great difficulty it being no lesse a worke to beleeue the Gospell then to fulfill the Lawe but presumption voluntarily creepeth into our hearts and the lesse paines wee take in the vse of Gods holy ordinances the more easily it entreth and the stronger it waxeth Faith is alwayes assaulted with doubting and the one being a fruite of the spirit the other of the flesh there is a great and continuall conflict betweene them but presumption is bold and confident and he who is possessed of it professeth that hee neuer doubted of his saluation neither feeleth he any conflict in him because he is wholly carnall and corruption warreth not against corruption but onely runneth out of one extreame into another for when the secure worldling being by some meanes awakened out of his lethargy ceaseth to presume then he beginneth to despaire Faith purifieth the heart and worketh by loue and is neuer seuered from vnfained repentance but presumption nourisheth and increaseth all sinfull corruptions and they who most presume are most destitute of all true loue towards God and their neighbours And howsoeuer they leaue some grosse sinnes forworldly respects yet they repent of none there being no charge in their affections but onely in their actions yea in this respect also they nourish many sins in their bosomes which they thinke most sweete and aduantageable and will by no meanes be perswaded to part with them Faith vniteth and applieth Christ vnto the beleeuer for all vses for which God gaue him that is as well for sanctification as for iustification and saluation and applieth the vertue of his precious Rom. 12. 1. blood for the taking and purging away of the pollution and corruption of sinne as well as the guilt and punishment and as it taketh hold of Christ to make him ours so it giueth and offereth our soules and bodies vnto Christ that we may become his and be wholly deuoted and dedicated to his worship and seruice but presumption onely apprehendeth Christ for the remission of sinne and the obtaining of euerlasting life and not for the mortification of sinne by vertue of his death nor spirituall quickening and renewing by power of his resurrection and so also it is onely a receiuer but no giuer it taketh all in shewe which Christ offereth but it will in loue of thankefulnesse returne nothing vnto him againe Faith finding it owne weakenes and the sharpe encounters of doubting and incredulity laboureth earnestly in the vse of all good meanes whereby it may bee more and more encreased and confirmed as hearing the word receiuing the Sacrament reacing prayer meditation and such like but presumption finding no such assaults securely neglecteth all these helpes feeling it selfe then the strongest when it is most destitute of them Finally true faith endureth in the day of fiery tryall and temptation and euen when God seemeth to frowne to withdrawe outward testimonies of his loue and in stead of them sendeth afflictions and crosses then the beleeuer with Abraham hopeth aboue hope and beleeueth against beliefe it Rom. 4. 18. Iob. 13. 15. 19. 25. pearceth through all these cloudes of
discomfort with a liuely and spirituall eye and beholdeth the face of alouing father in Christ euen when hee still holdeth the rodde in his hand yea though it haue no sensible comfort nor present feeling of Gods fauour yet being the subsistance of things hoped for and the euidence of things not seene it still Heb. 11. 1. maketh the beleeuer to flee vnto God and to rest vpon him alone for freedome from euill or fruition of good But the presumptuous man swelled with the winde of confidence like a bladder letteth out all with the pricke of a pin and after all his Thrasonicall bragges of strength and fortitude hee fainteth and cowardly yeeldeth when he is first encountred with crosses and afflictions His courage is presently cooled his confidence turned into distrust his proude presumption into affrighting terrours and hellish despaire and as it was chiefely grounded on outward things and worldly prosperitie so when these are taken away then it also quaileth faileth and commeth to nothing § Sect. 8. The difference betweene iustifying faith that which is temporary and hypocriticall Luk. 8. 13. Ioh. 2 24. 1. But though presumptuous worldlings haue no true faith and consequently haue not the spirit dwelling in them yet perhaps temporaries and hypocrites may seeing in the Difference in preparation vnto them Scriptures they are said to beleeue and therefore they also may haue the spirit I answere that though this temporarie faith bee a common gift of the spirit yet it differeth much from a true iustifying faith and therefore is no signe that Gods sanctifying spirit doth dwell in them that haue it For first they differ in the preparation whereby men are fitted to receiue them For before true iustifying faith goeth sound humiliation a true sight and sense of sinne as sinne and not onely in regard of punishment and an earnest desire to be vnburthened of it But the temporarie is neuer thus throughly humbled for whilest he seeth some sinnes he winketh at others he grieueth and groneth rather vnder the punishment then vnder the sinne hee is willing to part with some sinnes which rather pinch his conscience then please his affection but esteemeth others no burthen yea rather his chiefe delight and though he leaueth many yet he truely reputeth of none because there is onely a surceasing of the action but no change of the heart and affection § Sect. 9. Second difference in their nature and parts Secondly they differ in their nature and parts For true faith highly esteemeth Christ and preferreth him and his righteousnesse before all the world counting all things in comparison of them dung and losse and therefore is ready to forsake all that it may inioy him but temporarie faith 1 Cor. 2. 2 Phil. 3. 9. Gal. 6. 14. preferreth the world before Christ and though it make some account of him in an inferiour place yet it will rather leaue him then leaue the world if the one of necessitie must be parted with Secondly true faith effectually assenteth to the whole Word of God as being his vndoubted truth and especially to the promises of the Gospell concerning the remission of sinne reconciliation with God and the eternall saluation of all that beleeue Whence arise those desires in the heart and resolution in the will before spoken off whereby the beleeuer hungreth after Christ and his benefits and casteth himselfe vpon him alone for iustification But temporarie faith either assenteth onely to the truth of some part of the word and not to some other as to that which will stand with humaine reason and a mans owne experience but not to that which is aboue or contrarie vnto them to the promises of the Gospell not to the threatnings of the law or to some of either and not all of both or if to all yet this assent is not effectuall as appeareth by the differences that are in the desires and resolutions of true beleeuers from those that are in temporaries hypocrites For the desires of the true beleeuer is to be made partaker of Christ and his benefits are exceeding feruent and earnest like the desires of a 2 Cor. 14. 1. couetous men after riches of b Gen. 30. 1 Rachel after children of the c Cant 2. 5. louing bride after her beloued bridegroome of the d Psal 143. 6. dry and chopped ground after pleasant showers e Mat. 5. 6. of the hungry and thirstie after meate and drinke of the f Psal 119. 20. 40. woman with childe after desired meates who so longeth that she is ready to miscarry and perish if her longing desire be not satisfied But the desires of temporarie faith are faint and cold and though they can be content to haue the things belonging to saluation if they will come with ease and small cost they choose rather to be without them then that they should be ouer chargeable or take vp too much of their time and labour Secondly the desires of true faith are alwayes ioyned with a carefull indeauour in the vse of all good meanes whereby they may be satisfied and in auoiding all contrary meanes whereby they may be hindred But the desires of temporarie faith are so idle and slothfull that they neglect all meanes wherby they might atchieue their desires as we see in Balaam who desired to dye the death o◠the righteous but could not bee content to imitate them in their liues Thirdly the desires of iustifying faith are constant and continuall like Dauids whose soule breaked for the longing that it had to Gods iudgements at all times but the desires of Psal 119. 21. temporarie faith are but by fits and flashes as when they are at a Sermon and haue their consciences conuinced with the powerfull ministerie of the Word when they are in the house of mourning and haue before their eyes spectacles of their mortalitie when they see some notable example of the worlds vanitie and mutabilitie or of the happinesse of those who feare God and make conscience of their wayes when they are cast downe by some grieuous affliction and finde themselues crossed in all their earthly desires Secondly there is great difference betweene the resolutions of faith in true beleeuers and those who are but temporaries and hypocrites For true iustifying faith resolueth to cleaue vnto Christ alone and to forsake all rather then to be seuered from him But the faith of temporaries causeth them to cleaue vnto Christ so farre forth as the world will let them and if they may share with him in his benefits and not be hindred of their worldly desires they are willing then to giue him entertainment but if they be put to part with all that they may haue him this is an hard saying and they cannot abide it but though they came reioycing to Christ they will goe away with the yong man sorrowfull and will not buy him and his benefits at so deare a price Like herein vnto Merchants who like the
people of God subdued and led into miserable captiuitie And the experience of our own times teacheth vs that we cannot conclude that we are in Gods fauour and in the state of saluation because we thriue in the world and haue good successe in all our endeauours seeing by this reason we might inferre that the great Magor the Turke Persian and many other Infidels and Pagans were better beloued of God then Christian Princes and among Christians many prophane and carnall men then the sincere louers of Gods trueth because they more abound in these worldly blessings But of this point I shall neede to say little here seeing I haue written so much of this argument in my second part of this Christian War-fare § Sect. 5. That a ciuill life is not sure signe that we are in the state of grace and saluation And thus the flesh abuseth those who are professed worldlings Neither doth it deale lesse deceiptfully with those that make some shew of religion the which are of two sorts ciuill iusticiaries and temporarie hypocrites Concerning the former it perswadeth them that they are in good estate because they liue ciuilly and vnblameably among their neighbours in respect of notorious crimes which are punishable by the lawes of men and maketh them to blesse themselues because they are no murtherers adulterers drunkards theeues periured persons and couenant breakers but contrariwise deale honestly with all men keepe their word pay euery one their due and sometimes also giue an almes to those that are in want and misery And because in respect of their dutie towards God they are of that religion which the Prince is of and the Law requireth and are no recusants but come to the Church with the rest of their neighbours and there heare diuine seruice and the word preached and receiue the Sacrament as oft as the law inioyneth Though in the meane time they are vtterly ignorant of the true God his persons nature and attributes of Iesus Christ and his natures and offices and the great worke of redemption and in a word of all the principles of true religion And though they make no conscience of performing any duties of the first table as of Prayer hearing the Word receiuing the Sacrament sanctifying the Sabbath in spirit and in truth as God requireth but onely formally for custome and fashion sake yet their corrupt flesh maketh them beleeue that God will accept of their good meaning and superstitious deuotion and will be well satisfied with their bodily exercise and lip-labour though their hearts be farre from him yea though in the very time of his seruice they set vp idols in their hearts and haue all their cogitations wholly taken vp with their pleasures profits and other vanities of the world But that we may not be ouertaken with this deceit let vs know and remember that God will not accept of vs vnlesse with Dauid we haue respect vnto all his commandements and make Psal 119. 6. conscience of performing as well yea principally the duties of the first table as of the second that the feare of God and his true religion is the head and first beginning of sauing wisedome and that it is but a counterfet and carnall Psal 111. 10. righteousnesse such as was in the heathens which doth not spring from the roote of piety that wee cannot haue a liuely faith without sauing knowledge nor doe any good workes without faith that without faith wee cannot please Heb. 11. 4. Rom. 14. 23. God and whatsoeuer we doe without it is sinne That if our iustice arise not from godlinesse it is but meerely morall ciuilitie and if our loue of our brethren spring not from the cleere fountaine of Gods loue then it streameth from the filthy puddle of selfe-loue Let vs know that God will bee worshipped not after the commandements of men but after his owne reuealed will and that whosoeuer serue GOD principally because the princes law requireth it and not because God commandeth it hee worshippeth his King aboue his God That bodily exercise profiteth 1 Tim. 4. 8. nothing and that the Lord wil be worshipped in spirit and Ioh. 4. 24. truth that God regardeth not formall seruice which riseth rather from custome then conscience and that the religion of the soule is the soule of religion without which it is but a dead carkase That God can indure no riuals in his seruice nor no halting betweene Iehouah and Baal God and the world he cannot abide a double or diuided heart but he will either haue all or leaue all to the Diuell and the world and finally that our good meaning will be no currant payment in the day of accompt seeing it hath not Gods image and stampe vpon it but is coined in the forge of our owne braine and hath on it the print of our owne inuentions which the Lord esteemeth no better then high treason against his royall crowne and dignitie § Sect. 6. That a bare profession of the true religion is not sufficient for saluation And thus the flesh deceiueth ciuill iusticiaries the like deceit it vseth towards hypocrites with whom it dealeth diuersly according to their diuers kindes For either they are grosse hypocrites who though they make a great shew of religion yet their liues are so euill and scandalous that their hypocrisie is detected and manifest not onely vnto others but also to their owne hearts and consciences or more cunning and subtle who by their outward profession and seeming conformitie to the law deceiue not onely other men but themselues also Concerning the former the flesh deceiueth them with a vaine conceipt that the bare profession of the true religion is sufficient for their saluation without all practise and obedience that it is inough to say that they haue faith though they bee vtterly barren of all good Workes to cry Lord Lord though they neglect the will of our heauenly Father that they be hearers of the word though they be not doers of it and that they professe that they know God though in their workes they deny him being abominable disobedient and to euery good worke reprobate But this is so contrary to the whole course T◠1. 16. of the Scriptures that who so is but a little conuersant in them may plainely see yea palpably feele this deceipt neither is it possible that any should be deluded with it but those whom the god of this world hath blinded and for want of loue to the truth are giuen vp of God to bee seduced 2 Thes 2. 11. with strong delusions and to beleeue lies For there we shall Rom. 2. 13. plainely see that these conceits are crossed and contradicted in direct and expresse tearmes namely that not the hearers but the doers of the word are iustified that if we heare Iam. 1. 22. Ioh. 13. 17. Luke 11. 28. Mat 7. 21. Iam. 2. 14. 17. 26 and doe not we doe but deceiue our selues that they onely
best wines when they taste them but leaue and let them goe when as they heare how deare they are prized §. Sect. 10 The third difference betweene them is in their properties Thirdly iustifying and temporarie faith doe differ one from another in their properties and qualities For true faith is heartie and vnfained and therefore is called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith that is not fained and if there be any hypocrisie lurking in the heart it is an enemie vnto 2. Tim. 1. 1. 5. it and laboureth to purge and roote it out but the faith of temporaries is hypocriticall and purposely affecteth and delighteth in disguizing and dissimulation Againe true faith is constant and couragious to indure the fiery triall It will come vnto God and catch hold on him for mercie when hee frowneth and seemeth angry It applyeth the promises when they seeme voide and hopelesse and waiteth Esa 28. 26. Habac. 2. 3. Gods leysure when hee deferreth to performe them For hee that beleeueth as the Prophet speaketh shall not make hast It cleaueth vnto the Lord when he seemeth to reiect and shake vs off and will not leaue the profession and practise of his truth when it is beaten from it by afflictions and persecutions But temporarie faith though it make a glorious and golden shew in the time of prosperity yet it becommeth drosse in the fierie tryall and though it commeth ioyfully to God when he inuiteth with benefits yet it will cowardly runne away when hee threatneth or correcteth It springeth and sprouteth when it is watetered with the showers of prosperitie but withereth and sadeth when the hot sunne of persecution ariseth and though the temporarie bee ready to receiue all good from God yet he is not patient with Iob of receiuing euill also § Sect 11. The fourth difference in respect of their concomitants Fourthly iustifying faith differeth from the faith of temporaries in respect of the companions which doe accompapanie them For true faith is ioyned alwayes with a great conflict betweene it doubting which maketh the poore Christian to cry out with the father of the possessed child I beleeue Lord help mine vnbeliefe and with the Apostles Saue Mark 9. 24 Mat. 8. 25. vs Lord we perish Neither doth it obtaine the victorie ouer vnbeliefe and get quiet possession of our hearts without much struggling striuing and painefull labouring in the vse of all good meanes whereby it may strengthen it selfe and weaken its enemie But the faith of temporaries is easily attained without any great opposition or long labour for no sooner doth he heare the Word but presently he receiueth it with ioy and as soone as the seede is cast Mat. 13. 20. into the stonie ground it forthwith springeth and sheweth it selfe in the greene blade of a glorious profession It reioyceth before it grieueth and comfort commeth before mourning It is exalted before there was any humiliation and triumpheth in victorie without any conflict And the reason is because the temporary beleeuer is not much crossed in his presumptuous conceipt by Sathan or his owne flesh who are content to let him flatter himselfe with a shaddow and semblance of faith which is without vse or fruit that resting in this he may neuer labour after such a faith as is sound and substantiall knowing well enough that it will nothing profit him seeing within a while his inlightning will turne to greater darknes his beleeuing to desperate denying or deepe despairing his washing and cleansing to greater pollution and defiling and that hee may at pleasure make his re-entrance with seuen spirits worse then himselfe and so make the last end of this man worse Heb. 6. 4. 5. 6. Mat. 12. 44. 45. 2 Pet. 2. 20. then his beginning Againe true faith is ioyned with all other sanctifying and sauing graces for from this fire of faith riseth the flame of loue and zeale from this holy roote springeth the fruit of all new and true obedience From this fountaine floweth affiance in God feare hope humilitie and the rest all which as they are the effects of faith in respect of their birth and being so are they companions props and stayes of it after they are wrought in vs. But especially the most knowne and apparant companion of a liuely faith is a good conscience For he that assuredly apprehendeth Gods loue in Christ maketh conscience of all his workes and wayes carefully doing those things which may please him who hath so loued him and whom hee so loueth and flying those things which may offend him 1 Tim. 1. 5. 3 9. Whereof it is that the Apostle ioyneth them together The end saith he of the commandement is charitie out of a pure Heb. 10. 23. heart and good conscience and faith vnfained And againe Let vs draw neere with a true heart in full assurance of faith hauing our hearts sprinckled from an euill conscience and our bodies washed with pure water But the temporarie as he hath onely a seeming faith so hath hee also but counterfeit and seeming graces he hath no true loue of God and his brethren but such as springeth from selfe loue and loue of the world no affiance in God longer then he vnderproppeth it with secundarie meanes and sensible helpes no hope longer then the promises are ioyned with present performance no feare of God but seruile and slauish no zeale but like that of Iehu such as will further his worldly ends neither doth hee make conscience of imbracing and practising all duties commaunded but some onely which best fit or least crosse his carnall affections nor of mortifying and forsaking all manner of sinne but of such onely as bring least pleasure or profit and that little which he doth is not performed in loue and obedience towards God but out of pride and vaine-glorie selfe-loue seruile feare or worldly respects § Sect 12. The fift differēce in their effects 1 True faith purifieth the heart Lastly iustifying faith differeth from that which is temporarie in their fruits and effects For true faith purifyeth the heart from all manner of sinne especially those inward and secret corruptions which are knowne onely to God and a mans owne conscience and not onely bindeth the hands to the good behauiour but reneweth and changeth the affections of the heart causing it to hate mortally those vices which it formerly loued and to resist and subdue them in their birth and first beginnings But the faith of temporaries doth not purifie the heart but onely seemingly reformeth the outward actions or if it purgeth it from any sinnes it is from such as are contrarie to naturall appetite or from those which are lesse pleasing and profitable and not from those wherevnto nature chiefely inclineth and wherein the corrupt heart doth especially delight § Sect. 13 The 2 effect wher in they differ is in respect of their operation Secondly iustifying faith worketh by loue and is fruitfull in the duties
will hearken vnto them who can speake eloquently but that hee will satisfie the desires of them that feare him heare their cry and Psal 145. 18. 19 saue them and that hee will be nigh vnto them that call vpon Exod. 4. 10. 16. him in trueth Of which wee haue an example in Moses who though he were not cloquent but so slowe of speach that he needed to haue Aaron to be his spokesman and in stead of a mouth vnto him for the deliuery of his ambassage to Pharaoh and the people yet God gaue audience vnto his slowe and vnready suites rather then vnto Aaron who exceeded him in cloquence in so much that when Moses must pray in the behalfe of the people Aarons office was to stay vp his hands that hee might more fitly continue and perseuere in this holy exercise Againe to conceiue a prayer vpon euery occasion and to vtter it in a continued and eloquent phrase of speech is no assured signe that the spirit of God dwelleth in vs because it is neither proper to the faithfull nor commune to them all For an hypocrite may attaine vnto this abilitie yea euen excell in it by vertue of his naturall endowments memory eloquence and liberty of speech boldnesse and such like especially when as he hath had vertuous education and hath beene instructed in the doctrine of godlinesse and also trained vp in these Religious duties not onely by precepts but by the examples of the godly which he is able to imitate by helpe of these naturall endowments in the exercise of prayer as well as in the function of Preaching and ministery of the word And so likewise it is not commune to all the faithfull to haue this ability for there are many who haue a great measure of grace sight of sinne and sense of wants seruent desires strong faith who are so disabled through naturall imperfections want of memory boldnes or slownesse or vnreadines of speach that they are not able to performe this duty especially whē they are in the presence of others And this I write not to detract any thing from the excellency of their guifts who are able vpon all occasions to expresse the desires and prayers of their heart in good wordes and conuenient discourse of speach seeing this is a guift of God which not onely stirreth vp our owne deuotion but is profitable also for the edification of others who can onely conceiue of holy desires as they are by vtterance made knowne of those that haue them but partly to giue vnto the prayer of the heart and soule a superiour excellency farre aboue the prayer of the lippes euen then also when it is without it partly that none should please themselues in it though they could rauish others with the admiration of their gifts if they be not as earnest deuoute and feruent in the desires of their hearts as they are able and eloquent in the prayers of their mouthes for of these in their greatest excellency it may be truely saide that they are in Gods estimate but meere lip-labour which will for reward drawe vpon vs that iust censure this people draweth neare vnto me with their lips when their hearts are farre from Esa 29. 13 me And partly yea especially for the comfort of all those who hauing holy desires through want of naturall parts haue no ability to vtter them seeing if such can but make their suites knowne vnto God by their sighes and grones it is an euidence vnto them that the spirit dwelleth in them who enableth them thus to pray and whose suites and supplications are sure to be heard and granted But yet we are not truely capable of this comfort if we doe not labour 1 Cor. 14. 1. after perfection striue to attaine vnto the best gifts much lesse if wee are disabled for the performance of these holy duties not through want of naturall guifts but of spirituall grace and through sloth and negligence which hindreth vs from imploying and vsing them Of which this is an euident signe when as wee haue libertie of speach and plenty of wordes to discourse readily and freely vpon all occasions of worldly and earthly things but are then onely tongue tied when we should speake vnto God and can finde no fit wordes to expresse our mindes in any sensible manner when as by prayer wee should make our suites knowne vnto him CHAP. XII How wee may knowe that Gods spirit dwelleth in vs by our sanctification and the qualities and gifts of holinesse infused into vs. § Sect. 1. The fift effect of the spirit is the worke of sanctification A Fift effect of the spirit whereby hee may bee knowne to dwell in vs is the worke of sanctification and the qualities of holinesse infused into vs which is so proper and peculiar to the spirit that none besides him can effect it For as impossible it is for any man to giue vnto himselfe this spirituall renewing as it was at first to be the cause of his owne being as vnable are wee to bee the causes of our regeneration as wee were to bee of our generation and therefore as the creature euidently proueth that it had a creatour and the childe that it had a father so alike certainly may we be assured by our renewing and regeneration that the spirit of God dwelleth in vs who hath beene the sole authour of this worke And thus our Sauiour ascribeth it to his holy spirit where he saith that vnlesse wee bee borne of water and the spirit wee cannot enter into the kingdome of heauen Ioh. 3. 5. 1 Cor. 6. 11 Rom. 1. 4. So the Apostle hauing tolde the Corinthians that they had beene notorious sinners saith that they were washed and sanctified by the spirit of our God And hereof it is that he is called not onely the holy spirit but the spirit of holinesse the spirit of sanctification or the sanctifying spirit not onely because he is infinitely holy himselfe but also doth sanctifie and make vs holy who were in our selues corrupt and sinnefull The which sanctification he worketh by begetting a liuely faith in vs which purifieth our hearts and so applyeth vnto vs the vertue of Christs death and resurrection whereby we are cleansed from our sinfull corruptions and quickened in the inner man to holinesse of life the which sanctification mortification and spirituall quickening alwayes beginneth at the heart minde will and affections and then afterwards sheweth it selfe in our outward actions And therefore whosoeuer finde this worke of sanctification thus begun in them they may bee assured that the spirit of God dwelleth in them § Sect. 2. Of the sixt effect of the spirit which is repentance and of the preparation there unto A sixt effect of the spirit dwelling in vs is like vnto the former namely vnfained repentance and amendment of life vnto which it maketh the same preparation that it doth for faith For first by the ministerie of the law the
good and Luk. 8. 45. an euill man out of the euill treasure of his heart bringeth forth that which is euill For out of the abundance of his heart his mouth speaketh And againe Those things which proceede out of the mouth come forth the heart and they defile the Mat. 15. 18. 19. man For out of the heart proceede euill thoughts murders adultiries fornications thefts false witnesse blasphemies And Mat 15. 18. 19. therefore it neerely concerneth vs at all times in all places and vpon all occasions in our â—â—rth and in our mourning in our prosperity and in our affliction when we are alone and when we are in company in our abstinence and in our eating and drinking in our painefull labours and in our honest recreations in our dealings which wee haue with God as hearing reading meditating praying receiuing the sacrament and in our commerce and affayres vvith men talking walking buying selling in those actions which we performe abroad and those which are done by vs in secret in our owne houses and priuate chambers that wee keepe a narrow watch ouer our hearts that they bee vpright with God honest iust and mercifull towards our neighbours pure and holy sober and temperate towards our solues least they be surprised and ouertaken with the tentations of the Diuell the would and our owne flesh and being corrupted and misted doe defile and mis-guide all other powers and parts And seeing our owne watchfulnes is not sufficient because they are so wilye and subtile that we cannot knowe them and so stubborne and rebellious that wee cannot rule them let vs continually pray vnto the Lord who alone searcheth the heart and reines and ruleth and turneth euen the hearts of Kings like the riuers of waters that hee will keepe a straite watch ouer them and taking them into his hand will rule and guide them so as they may bee alwayes subiect vnto his will that so with themselues they may bring all our other faculties into this sauing subiection that hee will cause them to loue that which hee loueth to loath that which hee hateth and to flee that which hee forbiddeth and to doe Psal 141 3. that which hee commandeth Let vs earnestly desire him with the Prophet Dauid that hee will apply our hearts vnto his testimonies and not to couetousnesse that our hearts may Psal 119. 36. bee found in his statutes that so wee may not bee ashamed that he will create in vs cleane hearts and renew a right spirit Psal 51 10. within vs and because they are naturally flitting and remouing that he will knit them fast vnto him that we may alwaies psal 86. 11. feare his name § Sect. 6. That we must keepe this watch in our spirituall armour And thus you see what is the Christian watch ouer our enemy the flesh Now we are further to consider that wee are not to watch vnweaponed and disarmed but as wee are to haue our compleate armour on our heads and backes so especially the shield of fait and sword of the spirit in our hands that we may be ready to assault the flesh and the lusts thereof as soone as euer they appeare and approach towards vs sometimes beating them downe wounding and killing them with the terrible threatings of the law and somtime piereing throsting them through or beating them backe and putting them to flight with the sweet promises of the Gospel encouraging vs to a godly life the remembrance of Gods loue in Christ what our sweet Sauior hath done and suffered to free vs from our sins Yea we must not onely in some generall manner vse this sword of the spirit against the flesh and our sinfull corruption as it were in the whole lumpe but we must draw it out and fight with it against euery particular lust when it setteth vpon vs. As when it withdraweth vs from the seruice of God to the seruice of Sathan and the world let vs withstand the tentation by remembring that wee are bound by Gods law to worship and serus him and no other and that wee are purposely redeemed Exod. 20. 3. Deut 6. 13. Mat. 4. 10. Luc. 1. 74. by him that we should worship and serue him in holinesse and righteousnesse all the dayes of our liues When it moueth vs to neglect good workes let vs remember that wee are Gods workmanship created vnto them that hee hath therefore parged vt and made vs his peculiar people that we might be zealous of good workes When it perswadeth vs to deferre our repentance let vs remember that we are commanded Eph. 2. 10. to remember our Creator in the dayes of our youth and that euen to day we must hearken vnto Gods voice and not harden Eccle. 12. 1. our hearts When as worldly lustes doe set vpon vs let vs remember that the amitie of the world is enmitie with God Psal 95. 7. 8. and that whosoeuer maketh himselfe a friend to the world doth Iam. 4. 4. in the very act make God his enemy that we must not loue the world nor the things of the world for if any man loue the world Ioh. 2. 15. the loue of the father is not in him When the lusts of pride do 1 Pet. 5. 5. assault vs let vs call to minde that God resisteth the proud but giueth his grace to the humble that a mans pride shall Pro. 29. 23. 18. 12. bring him low but honour shall vphold the humble in spirit that the heart of a man is haughty before destruction and before honour is humilitie So when the lusts of couetousnesse doe 1 Tim. 6. 6. 10. fight against our soules let vs beate them backe and foyle them by the sword of the Spirit calling to minde that Godlinesse with contentment is the greatest gaine and that the loue of money is the roote of all euill That we haue an expresse charge from God to haue our conuersation without couetousnesse Heb. 13. 5. and that we should be content with such things as we haue hauing this gracious promise from him that he wil neuer leaue vs nor forsake vs if we still depend vpon him And thus must wee with the sword of the Spirit giue euery other speciall lust speciall blowes and vvounds that they may bee foyled and get no strength to preuaile against vs. Yea not onely are wee thus our selues to drawe out this spirituall sword but also in the publique ministerie of the Gospell wee are to lay open and naked all our sinnefull lusts to those powerfull blowes and thrusts which Gods Ministers by the Word shall make against them suffering meekely the vvord of exhortation admonition and reproofe and by diligent application Esek 16. 63 bringing it home to our owne hearts and consciences for the vvounding and killing of all our sinnefull corruptions CHAP. XVII Of two other rules to bee obserued of those who would subdue the flesh § Sect. 1. The third
of glorifying Psal 57. 8. God why should not we much more who haue iust cause to call our tongues our shame because they vtter so many vaine and euill speeches whereby his holy name is much dishonoured But that this necessitie of keeping a strict and narrow watch ouer our tongues may better appeare let vs further consider first that God requireth it so bindeth vs to this duty vpon our allegeance vnto him according to that of the Psalmist Keepe thy tongue from euil and thy lips from speaking guile where is required not onely that we doe not speake euill but that wee keepe our Psal 34. 13. tongues vnder a narrow watch that wee doe not speake it Secondly consider that this narrow watch is of great importance in respect of that power and potency which is in the tongue to draw vs to good or euill life or death according to that of the wise man Death life are in the power of the tongue and they that loue it shall eate the fruit thereof In pro. 18. 21. 13. 3 Chap. 21. 23 regard where of he saith in another place that he who keepeth his mouth keepeth his life but hee that openeth wide his lips shall haue destruction And againe Who so keepeth his mouth and his tongue keepeth his soule from troubles Thirdly the naturall maliciousnes of this little member should make vs to watch ouer it with great care for as the Psalmist and the Apostle Paul describe the effects and fruits of it It deuiseth mischiefe and like a sharpe razour worketh deceiptfully it speaketh deceipt and loueth to lye rather then to speake righteousnesse Psal 52. 4. Rom. 3. 13. it delighteth in deuouring words it cutteth as a sword and the poison of Aspes is vnder the lips So the Apostle Iames telleth vs that the tongue as much needeth restraint as an vnruly horse the bridle and compareth it to the Helme of a ship which beeing little turneth about the Iam. 3. 5 6. 7. 8. whole body and to a fire inflamed by hell and setting on fire a whole world with wickednesses affirming that it defileth the whole man that it is hardly tamed beeing an vnruly euill ful of deadly poison Finally let vs consider that Iam. 3. 2. Christian perfection consisteth in well ordering of the tongue For if any man offend not in word the same is a perfect man and is able to bridle the whole body Whereas on the other side though we se me neuer so religious yet if we do Iam. 1. 26. not bridle our tongue wee deceiue our owne hearts and our religion is vaine as the same Apostle pronounceth Now in this our watch wee are to keepe our tongues from euill speaking whether it be such impious words as are directly darted against Gods owne Maiestie by blaspheming his holy name prophaning his word and ordinances scorning and abusing his workes and creatures or such dishonest and vniust words as are vttered to the preiudice and hurt of our neighbours as by infecting and poysoning them with scurrilous iests ribaldry and such corrupt and rotten communication or taking away their goods or good name by lying and obtrectation back biting and slandering The former whereof the Apostle forbiddeth Let no corrupt communication saith he proceede out of your mouth but that which is good to the vse of edifying that it may minister grace Eph. 4. 29. Leuit 19. 16. vnto the hearers the other in the ninth commandement and in the nineteenth of Leuiticus Thou shalt not go vp and downe as a tale bearer among the people like vnto a pedlar which carryeth his pack from house to house venting here a little and there a little vntill at length hee hath vttered all his wares And the Apostle disswadeth it by a waighty argument Speake not euill saith he one of another brothren hee that speaketh euill of his brother and iudgeth his brother Iam. 4. 11. speaketh euill of the law and iudgeth the law namely by doing that which it forbiddeth and condemneth Secondly wee must containe them from idle speaking and consequently from much speaking for if we speak much we can hardly keepe our selues from speaking vainely and to little purpose and by venting vanities we shall easily be brought to set our tongues on sale to speake also that which is wicked and euill And therefore the wise man telleth vs that in the multitude of words there wanteth not sinne and that in this respect he that refraineth his lips is wise And againe that Pro. 10. 19. he who hath knowledge spareth his words where as with a foole is much babling That euen a foole when bee holdeth his peace is counted wise and he that shutteth his lips is esteemed a man of vnderstanding Now that we may thus refraine our tongues from much babling and idle speaking let vs remember that fearefull saying of our Sauiour namely that euery idle word that men shall speake they shall giue account thereof at Mat 12. 36 the day of iudgement and this will make vs carefull to speake then when as our speech is better then silence § Sect. 5. That aboue all other parts we must keepe this narrow watch ouer our hearts Pro. 4. 23. But aboue all other parts wee are with greatest care to guard our hearts and to set a strickt and strait watch ouer them according to the counsell of the Wise man Keepe thy heart with all diligence for out of it are the issues of life And this is most necessary first because aboue all other parts it is most cunning and crafty according to that of the Prophet The heart is deceiptfull and wicked aboue all things Who can know it And therefore as wee are carefull Iet 17. 9. to keepe a vigilant eye when as wee haue to deale vvith a cunning couzener or deceiptfull thiefe and keep a narrow watch ouer subtle and pollitique traytors who are still ready to spy all opportunities to betray deliuer vs into the hands of our malicious enemies that seek our liues and indeauour to spoyle our goods so must wee deale with this couzener thiefe and traytour which doth intend nothing more then our vtter ruine and destruction Secondly because it is the chiefe Monarch and commaunder in this little world of man which ruleth and commandeth all the other parts It is their guide and captaine which leadeth and directeth them in all their courses It is like the primum mobile which moueth all the inferiour spheares and the first and chiefe wheele in the clocke which setteth all the rest on going It is the spring and fountaine of al our thoughts words and actions which being defiled defileth them and being purged doth communicate vnto them its purity and cleannesse For according to the direction of the heart the tongue speaketh the hand worketh the eye seeth the foote walketh A good man out of the good treasure of his heart saith our Sauiour bringeth forth that which is