one to venture the saluation of his soule vpon the extraordinary working of God when as God in great wisdome and mercy to mankinde hath appoynted ordinary means to beget faith and to worke our saluation which ordinary meanes is the hearing of the Word for faith commeth by hearing and hearing by the Word of God CHAP. XV. Of the meanes by which true sauing Faith may be increased continued and preserued AS Faith hath it meanes whereby it is begotten and procured so hath it also meanes whereby it is nourished increased continued and preserued This is the ninth point in the Treatise of Faith 9 Meanes wherby true faith is increased and preserued Three The meanes whereby Faith is nourished increased and preserued are three The Word Sacraments and Prayer 1 The Word of God And that by Touching the first The word of God is a meanes to increase faith and that diuerse waies First by reading the word the diligent reading of the Scriptures is necessarie for them that doe beleeue to 1 Reading the Scriptures the increasing and preseruing of their faith St. Paul writing to the Colossians who had receiued the faith and did now beleeue giues them commandment concerning the reading of his Epistle and chargeth that others should read it also for he saith a Coloss 4. 16. When this epistle is read amongst you cause that it be read also in the Church of the Laodiceans and that ye likewise read the Epistle from Laodicea and S. Paul chargeth young Timothie to b 1 Tim. 4. 13. giue attendance to reading to exhortation to doctrine Secondly by hearing the word of God for as the 2 Hearing the word of God hearing of the word of God is an effectuall meanes to beget faith so is it also a powerfull meanes to nourish strengthen and preserue faith It is a rule in nature c Ex ijsdem nutrimur ex quibus sumus we are nourished by the same things of which we are begotten Now spiritually we are begotten by the word of God as saith S. Iames d Iam. 1. 18. of his owne will be gate he vs with the word of truth and therefore we are spiritually nourished by the word of God For this cause the word of God is said to be the meate of the soule it is both milke for young babes and strong meate for strong men They that are but young children in religion babes in grace may suck milke out of Gods word to nourish their soules they that are strong in faith and growen in grace may from the word of God receiue strong meat to strengthen them more Of which the Apostle speakes to the Hebrewes e Heb. 5. 13. 14. euery one that vseth Milke is vnskilfull in the word of righteousnesse for he is a babe but strong meat belongeth to them that are of full age S. Peter giueth this exhortation f 1 Pet. 2. 1. 2. Therefore laying aside all malice and all guile and hypocrisie and enuies and euill speakings as new borne babes desire the sincere milke of the word that ye may grow thereby as a new borne babe desires the mothers breasts and by sucking wholsome milke out of her breasts is nourished and growes thereby so a Christian though he be but newly begotten by the word of truth be but a young christian a beginner and be but as yet a weake christian yet if he diligently heare the word of God and if his soule doe earnestly desire to sucke the sincere and wholsome milke of the word this is a powerfull meanes to nourish his soule to strengthen his faith and make him grow in grace Thirdly by deuine meditation It is noted to be a property of a godly man to meditate on the word of Diuine Meditation God g Psal 1. 2. His delight is in the law of the Lord saith the Psalmist and in his law doth he meditate day and night the word of God is compared to meate which to the end that it may giue nourishment to the body its necessarie that it not onely enter into the mouth and be chewed with the teeth but that it go downe into the stomacke and be digested so likewise to the end that the word of God may giue true and substantiall nourishment to our soules its necessary not only that we heare the word with our outward eares but suffer it to enter into our heart and inwardly digest it by meditation It was one propertie of cleane beasts mentioned in the leuiticall law to h Leuit. 11. 3. chew the cud and he is such a cleane creature who hauing heard the word of God and committed it to his memorie doth afterward meditate vpon the same ponder it in his mind to the end that his faith may be increased that he may be nourished in the truth grow in grace Fourthly by Godly conference the two disciples to 4 Godly conference whom Christ appeared after his resurrection and talked with them said one to another i Luk. 24. 32. did not our heart burne within vs while he talked with vs by the way and while he opened to vs the Scriptures the spirituall communication and heauenly conference which Christ had with the Disciples did heate them inwardly and made their hearts burne within them godly conference spirituall speech and heauenly communication doth inflame the heart with the loue of God doth stirre vp the affections and kindle good desires yea increaseth knowledge and strengthneth faith thus the Word of God which begetteth faith doth also increase nourish and preserue the same The second meanes of increasing faith is the vse and 2 Vse of the Sacraments partaking of the Sacraments For First the Word and Sacraments are as the two brests of the Church whereout the faithfull soule suckes spirituall 1 Nourishing the soule nourishment strength of faith and increase of grace Baptisme giues a Christian admission and entrance into the Church of God whereby he is ingraffed into the mysticall body of Christ and made a member of Christ and by the Sacrament of the Lords Supper the members of Christ are nourished to eternall life Of which nourishment receiued spiritually by faith it is that our Sauiour saith k Ioh. 6. 53 54. Except yee eat the flesh of the sonne of man and drinke his bloud yee haue no life in you Who so eateth my flesh and drinketh my bloud hath eternall life Secondly the Sacraments are a meanes of increasing 2 Confirming the promises of the Gospell and strengthening our faith for they confirme the promises made vnto vs in the Gospell for which cause they are called Seales for like as a man making a grant to another in writing of house or lands for the better confirmation and strenthening of the deede he puts to his seale so the Lord our God to his gracious and mercifull promises made vnto vs in his written Word hath annexed the Sacraments as seales to assure vs of
faith is p. 14. 2. Titles giuen therunto 4. 1. Precious faith ibid. 2. Sauing faith ibid. â— Iustifying faith ibid. 4. Faith of Gods Elect. ibid. 3. Properties belonging vnto it 3 1. Knowledge of the Word of God p. 15. 2. Assent vnto the Word of God ibid. 3. Perswasion of the Mercy of God ibid. Vse 1. Against implicite faith p. 16. Vse 2. To labour for a particular faith p. 17. Vse 3. Consolation to them which haue the true faith p. 19. 4. Wherein true Faith consisteth Chap. 7. True Faith consisteth in two things 1. In the right knowledge of the true God pag. 20. two-fold 1. The generall knowledge of God two-fold 1. To know that there is a God which is discerned by 1. The light of nature pag. 21. 2. The works of the creation ibid. Vse Against Atheists which deny God three wayes 1. In heart pag. 22. 2. In words pag. 24. 3. By their deeds p. 25. 2. To know that there is One onely true God Cha. 8. Acknowledging 1. The vnity of the God head p. 26. 2. The Trinity of persons ib. Vse Against Idolatry two-fold 1. Outward two-fold 1. Open plain p. 28. 2. Close couered p. 29 2. Inâ—ard or spirituall p. 31. 2. The particular knowledge of God And what it is chap. 9. wherin foure things are to bee considered 1. How necessary it is For 1. God requireth it p. 34. 2. God complaineth of the want thereof ibid. 3. It s better then sacrifice p. 35. 4. Without it wee cannot bee saued ibid. 2. How profitable it is For 1. It maketh peace amongst men of contrary dispositions ibid. 2. Eternall life commeth thereby p. 36. 3. How dangerous the want thereof is For it causeth 1. Mourning and desolation ibid. 2. A reprobate minde ib. 3. Punishment p. 37. 4. Meanes whereby wee may come to the right knowledge of the true God Two fold By 1. The Scriptures that by 1. Reading the Scriptures p. 38. 2. Hearing the Word ibid. 3. Meditating vpon the Word ibid. 4. Praying for a blessing vpon the meanes ibid. 2. The Spirit of God ibid. Vse To reprooue 1. Those who content themselues with a generall knowledge of God p. 39. 2. The Romists who will not suffer the people to read the Scriptures in a language which they vnderstand ibid. 3. Those who wilfully liue in ignorance p. 41. 2. In the knowledge of the mistery of the Incarnation of Christ chap. 10. And in the knowledge of Christ consider 2 things 1. The sorts and kindes of it two-fold 1. Externall and visible p. 43. 2. Internall spirituall two-fold 1. Generall ibid. 2. Particular p. 44. 2. The Necessity thereof three-fold 1. Hee that wanteth the knowledge of Christ is ignorant ibid. 2. In regard of the knowledge of Christ all things else are but base pag. 45. 4. Without it wee cannot bee saued ibid. Vse Against those that denie Christ by 1. Infidelity as Infidels Pagans Turkes Iewes p. 46. 2. Heresie denying 1. The Natures of Christ his 1. Godhead p. 47. 2. Manhood ibid. 2. His offices of 1. King p. 48. 2. Priest p. 49. 3. Prophet p. 50. 3. Apostasie or falling away 2-fold 1 Particular 1. Into sinne ibid. 2-fold A falling 2. From the profession of Christ through 1. Infirmity p. 51. 2. Security ib. 2. Vniuersall two-fold A falling away 1. From a mans former righteousnesse holinesse to prophanesse and wickednesse p. 52. 2. By sinning against the Holy Ghost Where foure things 1. What it is to sinne against the Holy Ghost p. 52. 2. Why so called ibid. 3. The nature and quality of it shewed in six things p. 54. 4. The punishment thereof three-fold 1. Finall impenitency ibid. 2. Neuer forgiuen ibid. 3. A fearefull end p. 55. 5. Who are partakers of the true Faith chap. 11. Shewed 2 wayes manifesting 1. Who haue not true Faith and that two wayes 1. In generall Reprobates p. 57. 2. In particular 1. The Enemies of the Gospell ibid. 2. Prophane people ibid. 3. Hypocrites ibid. 2. Who haue the true Faith and that two wayes 1. In generall the Elect. p. 58. 2. In particular 1. They that are effectually called ibid. 2. The Regenerate p. 59. 3. They that call vpon God ibid. 4. They that shew their faith by their workes ibid. Vse 1. Not to maruell that vnregenerate men are so wicked for they haue not faith p. 58. Vse 2. Consolation to them that haue true Faith for they are of Gods Elect. pag. 60. 6. The necessity of hauing the true faith ch 12. For 1. Faith is the life of the soule p. 60. 2. Without faith nothing can please God pag. 61. 3. Without faith wee cannot bee saued pag. 62. Vse To get faith into our hearts ibid. 7. The benefits of true faith cha 13. and they are seuen 1. Iustification p. 64. 2. Adoption p. 66. 3. Purifying the heart ibid. 4. A happy life p. 67. 5. Victory ouer the world p. 68. 6. Victory ouer the Deuill ibid. 7. Saluation ibid. Vse To vse all possible meanes to obtaine the true sauing faith p. 69. 8. How true sauing faith may bee obtained chap. 14. By two meanes 1. The efficient cause of faith the Spirit of God p. 70. Vse Against mans free-will in spirituall good things p. 71. 2. The instrumentall cause of faith The Word of God pag. 72. two-fold 1. The Law p. 72. 2. The Gospell p. 73. Vse Against those who boast of their faith and yet lightly regard the Word of God the ordinary means of obtaining faith pag. 74. 9. Meanes wherby true faith is increased and preserued Chap. 15. they are three 1. The Word of God that by 1. Reading the Scriptures p. 75. 2. Hearing the Word of God p. 76. 3. Meditating vpon the Word p. 77. 4. Conference about the Word ibid. 2. The vse of the Sacraments which 1. Nourish the soule ibid. 2. Confirme the promises of the Gospell p. 78. 3. Prayer pag. 79. Vse Diligently and conscionably to vse these meanes whereby faith is increased and preserued p. 79. Quest Whether may true saith be so preserued that it may continue for euer and not vtterly faile Chap. 16. 1. The decree of Gods election is sure pag. 82. 2. They are built vpon a rocke ibid. 3. They are ingrafted into Christ ibid. 4. They haue Gods promise not to fall away for euer ibid. 5. Christ hath prayed for the Elect that they may perseuere to the end p. 83. 6. They are within the golden chain of Saluation ibid. Answ They that haue the true faith their faith cannot altogether faile nor they vtterly fall away For Vse 1. To make our calling and election sure pag. 87. Vse 2. Consolation to the children of God because their faith shall not vtterly faile pag. 88. 10. Signes of true faith chap. 17. two-fold 1. Inward 5. 1. The witnesse of the Spirit p. 89. 2. A feeling of grace p. 90. 3. A Desire to obey Gods commandements ibid. 4. Deuout prayer ibid.
euen wicked men Reprobates yea Deuels 2 Against the Romists who will not suffer the people to read the Scriptures in a language which they vnderstand haue a generall knowledge of God they know that there is a God yea they know there is one God as witnesseth S. Iames g Iam. 2. 19. Thou beleeuest hat there is one God thou doest well the Deuils also beleeue and tremble Secondly seeing that the meanes of attaining to the true knowledge of God is as hath beene shewed by the Scriptures by reading and hearing the Word of God and meditating thereon this reproues the Romish Church which will not suffer the Lay-people to haue the Scriptures in a knowne tongue nor to read them in a language which they vnderstand but locke vp the Scriptures from them in a strange language and so will not suffer the simple people to come to the knowledge of the truth contrary to the word of Christ h Ioh. 5. 39. Search the Scriptures contrary to the practice of those noble Bereans who i Acts 17. 11. searched the Scripture and contrary to the doctrine of the Fathers of the Church in former times for Chrysostome exhorteth the people to k Comparate vobu Biblia c. Chrysost in Col. 3. Hom 9. prouide them Bibles or the New Testament and exhorteth Parents to teach their children to sing Psalmes Heere then consider what great wrong and manifest iniury the Romish Preists doe to the poore people for in keeping the Scriptures from them they take from them both their light and their weapons Their light Dauid saith l Psal 119. 105. Thy word is a lampe vnto my feet and a light vnto my path The Word of God is to a man for the direction of his life as a lampe as a torch as a light shining befâ—re him in a darke night to direct and guide his feet in the way wherein he is to walke Now to depriue the people of the Scriptures in their vulgur tongue is to take away their lampe to put out their candle to depriue them of the light and to cause them walke in darknesse so the blind lead the blinde and both fall into the ditch This is also to depriue the people of their spirituall armour wherwith they should defend themselues against the assaults of the Deuill The Word of God is part of that armour of God appointed for a Christian-souldier it is his sword so the Apostles cals it m Eph. 6. 17. Take the helmet of saluation the sword of the Spirit which is the Word of God With this sword of the Spirit Christ our Sauiour â—ought against the Deuill and ouercame him for when the Deuill tempted Christ hee answered n Matth 4. 4. It is written the Word of God was the weapons wherwith he fought by the Sword of the Spirit which is the Word of God Christ draue away the Deuill and this sword of the Spirit the Word of God is appointed for eueey Christian to take vnto himselfe to defend himselfe against his spirituall aduersaries yea against that great aduersary of our soules the Deuill and therefore whereas the Church of Rome will not suffer the Lay-people to read the Scriptures in a language which they vnderstand they send them to fight against the Deuill that strong aduersary and take their weapons from them and so lay them open to the assaults of the Deuill Thirdly seeing that the knowledge of God is as hath 3 Against those who wilfully liue in ignorance beene shewed so necessary so profitable and the want thereof so hurtfull and dangerous and that there are also meanes to come to the knowledge of God this reprooues those who notwithstanding these things yet still liue in ignorance and doe not labour to come to the knowledge of the truth that they may bee saued though the light shine they walke still in darknesse and though meanes of saluation be offered yet they refuse or at least neglect the meanes inasmuch as they doe not diligently read the Scripture nor attentiuely heare the word of God preached neither by meditation ponder it in their hearts inasmuch as they doe not suffer it to take rooting in their hearts but suffer it to slip out of their mindes and doe not pray vnto God for a blessing vpon their hearing and reading of the Word of God For certainely there is no man hauing reason and capacity to vnderstand but vsing these good means might attaine to the knowledge of God If a man that is as yet ignorant of the true knowledge of God would diligently apply himselfe to the reading of the Scriptures and to the hearing of the Word read and preached when he hath heard the Word of God if he would lay it vp in his heart and meditate thereon and lastly if he would earnestly pray vnto God for the obtaining of the Spirit of God to inlighten his vnderstanding with true sauing knowledge and that God by his holy Spirit would sanctifie his heart sanctifie his vnderstanding and memorie if he would when he reades the Scriptures pray that God would o Ephe. 1. 18. inlighten the eyes of his vnderstanding and p Psal 119. 18. open his eyes that he might behold wondrous things out of the law When he heareth the word pray that God by his holy Spirit would open his heart as he did q Act. 16. 14. Lydia's that he might attend to the things which are spoken of the Preacher and when he hath either heard or read the Scriptures pray that he might with the Mother of Christ r Luk. 2. 51. keepe all those sayings in his heart by these holy and sanctified means a man might attaine to so much knowledge as would be sufficient for the sauing of his soule by these meanes he might be able to giue an account of his Faith and to render a Å¿ 1. Pet. 3. 15. reason of the hope that is in him In a word by these meanes a man may t 1. Tim. 2. 4. come vnto the knowledge of the truth that he may be saued CHAP. X. Of the knowledge of Iesus Christ Generall and particular How necessary the true knowledge of Iesus Christ is against those which denie Iesus Christ by Infidelity Heresie and Apostasie HItherto of the first thing wherein true Faith consisteth the knowledge of God Secondly true sauing Faith consisteth in 2 In the right knowledge of the mysterie of the Incarnation of Christ the right knowledge of the mysterie of the Incarnation of Christ of this our Sauiour Christ himselfe saith a Ioh. 17. 3. this is life eternall to know thee the onely true God and Iesus Christ whom thou hast sent Againe he saith to his Disciples b Ioh. 14. 3. ye beleeue in God beleeue also in me In the knowledge of Iesus Christ I consider two things First the sorts and kinds of it Wherein two things Secondly the necessitie of it For the first 1 The
to sinners and vnbeleeuers turne vnto me repent and beleeue the Gospell he sheweth vnto sinners that they ought to repent and turne vnto him and that vnbeleeuers ought to beleeue but to beleeue to repent and to turne to the Lord is not of our selues it is of God it is of the grace of God as S. Paul sayth n 2. Câ—r 3. 5. Not that we are sufficient of our selues to thinke any thing as of our selues but our sufficiencie is of God This of the Efficient and inward working cause of Faith The second is the Instrumentall cause of faith which 2 The instrumentall cause of faith The word of God is the word of God of this S. Paul saith o Rom. 10. 17. faith commeth by hearing and hearing by the word of God He had sayd before how shall they call on him in whom they haue not beleeued and how shall they beleeue in him of whom they haue not heard and how shall they heare without a Preacher and how shall they preach except they be sent And hereupon inferreth that faith commeth by hearing and hearing by the word of God Heer 's the ordinarie meanes of begetting faith God of his mercie sends a Preacher to a people the Preacher preacheth Christ crucified by preaching Christ the people heare of Christ and by hearing they beleeue So then faith commeth by hearing and hearing by the word of God Now the word preached and heard which is powerfull to beget faith is vnderstood to be the whole word of God the Law and the Gospell for And that First to the begetting of faith in the heart it 's necessary 1 The law that a sinner heare the Law to the end that he may see and know his sinnes for p Rom. 3. 20. by the Law is the knowledge of sinne and not onely see and know his sinnes but likewise the punishment due to him for his sinnes which in the iustice of God is the malediction and curse of the Law for it is written q Gal. 3. 10. Cursed is euery one that continueth not in all things which are written in the booke of the Law to doe them Likewise death and condemnation for the r Rom. 6. 23. wages of sinne is death Yea and to bee depriued of the Kingdome of God for Å¿ 1 Câ—r 6. 9. the vnrighteous shall not inherit the Kingdome of God And this part of the Word the Law laies open a mans sinnes so plaine and euident that it prickes the heart and wounds the conscience of a sinner insomuch that being truely and throughly touched with the sence and feeling of his owne particular sinnes he hath no peace in himselfe but is disquieted in conscience and now he beginnes to thinke with himselfe what hee may doe to finde ease to his conscience and rest to his soule an example whereof wee haue in those Iewes to whom S. Peter preached Christ crucified and vrged it vpon their consciences that they had crucified Christ for hee saith t Acts 2. 36 37. Let all the house of Israel know assuredly that God hath made that same Iesus whom ye haue crucified both Lord and Christ Now when they heard this they were pricked in their heart and sayd vnto Peter and the rest of the Apostles Men and brethron what shall wee doe they were so touched in conscience for their great and bloudy sinnes of crucifying Christ that they knew not what to doe Now when the Law hath thus wrough vpon a sinner humbling him and bringing him vnder a sence and feeling of his sinnes and the wrath of God due to him for his sinnes when hee findes himselfe in this distressed case and vnderstands in how great neede hee stands of 2 The Gospell helpe and comfort then the other part of the Word of God the Gospell of Christ being preached and heard together with the working of the Spirit inwardly in the heart doth open the eyes of his minde and inlighten his vnderstanding and shewes vnto him Christ crucified and makes the sinner see and know that there is remedy to heale his sicke soule that there is saluation to bee had in Christ Iesus and in him alone and that t Joh. 3. 16. whosoeuer beleeueth in him shall not perish but haue euerlasting life This is that word of consolation which S. Peter gaue to those Iewes now pricked in heart wounded in conscience and groning vnder the burthen of their sinnnes u Acts 2. 38. Repent and be baptized euery one of you in the name of Iesus Christ for the remission of sinnes And now the sinner knowing that saluation is to bee had in Christ Iesus and that there is x Acts 4. 12. no saluation in any other heereupon he ficeth to Christ for helpe and succour by the eye of faith he lookes vnto Iesus by the hand of faith he takes hold on Iesus and by faith applieth the merits of the death and passion of Christ vnto his owne soule being now assured of the mercy of God through Iesus Christ for the remission of his sinnes and saluation of his soule The sinner hath y Acts 15 7. heard the Word of the Gospell and beleeueth Thus faith is ordinarily procured by the Word of God And seeing that the ordinary meanes of begetting Vse faith is the Word of God this serues to reproue those Against those that boast of their faith and yet contemne and lightly regard the hearing of the Word the ordinary meanes of obtaining faith who despise and contemne or greatly neglect the hearing of the Word and yet boast that they haue faith Diuerse there are that seldome come to the house of God and very seldome heare Sermons who if they be questioned whether they haue faith will not sticke to answer euery one for himselfe yea I haue faith and doe beleeue I haue a good faith to God I hope to bee saued aswell as the best and hope to come to Heauen as soone as they that follow Sermons But I demand of thee ô vaine man if thou hast so good a faith and so good hope of saluation how and by what meanes camest thou by this thy good faith The Scriptures tels vs plainely that the meanes of obtaining faith is by hearing the Word of God And seeing thou doest not frequent the house of God nor heare the Word of God preached except it be at some times and by starts how can it be that thou hast true faith or if thou hast it how was it wrought in thee and by what meanes hast thou obtained it it is the great blindnesse of many ignorant soules to thinke they haue faith when they haue it not And they haue it not because they doe not vse the ordinary meanes to obtaine it I know and deny not God is not tyed to any meanes and therefore can extraordinarily worke faith in the hearts of men euen in whom be will according to his good pleasure but it is not safe for any
and cruell dealing he is greatly dis-liked of his fellow seruants and iudged by his Lord to be a wicked seruant and worthie to be deliuered to the tormentors till he should pay all his owne debt This of forbearing wrongs Secondly a Christian is to shew his patience in forgiuing 2 In forgiuing wrongs and iniuries wherein he is to consider First the wrong doer Secondly the wrong done First for the wrong doer a Christian ought alwayes 1 The partie that hath done wrong to be so patient as to forgiue the partie that hath done him wrong so our Sauiour teacheth vs by precept i Luk. 6. 37. forgiue and you shall be forgiuen And by example for he himselfe prayed for his enemies k Luk. 23. 34. father forgiue them Yea we are bound not onely to forgiue our enemies but freely to forgiue them euen from the heart For sayth our Sauiour l Mat. 1â— 35. so likewise shall my heauenly father doo also vnto you if ye from your hearts for giue not euery one his brother their trespasses Secondly for the wrong done we are to obserue these 2 Concerning the wrong done rules First if the wrong be of the least sort of wrongs and iniuries then it is a mans wisedome and discretion to passe by it as Solamon counselleth m Pro. 19. 11. the discretion of a 1 To passe by small offences man deferreth his anger and it is his glorie to passe ouer a transgression Secondly if the wrong and iniurie be somewhat greater 2 In greater wrongs to clear our own innocencie and then to put vp the wrong drawing with it some little offence to a mans bodie goods or good name but be not of the highest degree of wrongs a man in such a case ought first to labour to cleere his owne innocencie and when he hath as much as he can cleared himselfe then he is to sit downe with the wrong and patiently to put it vp an example hereof we haue in our Sauiour Christ the Iewes said vnto Christ n Ioh. 8. 48. 49. Say we not well that thou art a Samaritane and hast a Deuill Iesus answered I haue not a Deuill but I honour my father and ye doe dishonour me Here the Iewes speake disgracefully and disdainfully of Christ thou art a Samaritane and they raile on him thou hast a Deuill now Christ our Sauiour being thus wronged by the wicked tongues of the people how doth he behaue himselfe towards them Doth he raile on them as they did on him No. Doth he seeke any meanes to be auenged on them for the â—â—ong done No. But what did he The first word of disgrace thou art a Samaritane as being of the least sort of wrongs he passed ouer said nothing of it but to the other thou hast a Deuill he answered for himselfe I haue not a Deuill that which you speake against me is vntrue I haue not a Deuill for I honour my father and you doe dishonour me He cleareth himselfe of the false accusation and putteth vp the wrong committing himselfe to God that iudgeth righteously This is the behauiour of a Christian concerning lesser wrongs and iniuries Thirdly for wrongs and iniuries of the greatest sort 3 Concerning the greatest wrongs and iniuries a man may lawfully vse the benefit of law so that it be done ma lawfull manner and highest nature such wrongs as doe neerly concerne a mans person touch his life concerne his estate and greatly tend to the vtter defaming of him a Christian is not bound â—ightly to passe ouer such wrongs but may lawfully defend and seeke to right himselfe by lawfull meanes as before a Magistrate so that he proceede in a lawful manner in his course of law obseruing those rules formerly prescribed That the Magistrate is the ordinance of God and therefore may lawfully be sought vnto S. Paul proues both by word and practise for he sayth of the Magistrate that o Rom. 13. 2. 4. he is the Minister of God to thee for good and he is the Minister of God a reuenger to execute wrath vpon him that doth euill And Paul himselfe when the Iewes laid manie and grieuous complaints against him which they could not proue p Act. 25. 10. 11 appealed to the iudgement seat of Rome there to be iudged before Caesar Thus I haue shewed that we are patiently to suffer wrongs and iniuries and how our patience is to shew it selfe when wrongs and iniuries are offered vs and that in all the degrees of wrongs Which serues to reproue diuerse sorts of people First those who will forbeare verie little or no wrong Vse at all neither in word nor deed that wil put vp no wrong 1 Against priuate reuenge nor suffer any iniurie but are readie to reuenge euery wrong to render euill for euill like for like one euill word for another and one euill deede for another Contrarie to the rule of the Apostle q 1. Thes 5 15. see that none render euill for euill to any man This reuenging of a mans owne cause rendering euill for euill is brutish and beast-like for so doe beasts gore one another and so doe dogges grinne one at another barke at and bite one another Reasons to disswade from reuenge But thou that wilst needs be auenged on thy aduersarie consider with thy selfe O man what thou doest For first by reuenging thine owne quarrell thou doest 1 Reuenge more enrageth the aduersarie more enrage thine enemie more stirre him vp to anger and wrath and bitternesse against thee Secondly in reuenging thine owne cause thou vsurpest He that reuengeth his owne cause vsurpeth Gods office Gods authoritie thou takest vpon thy selfe Gods office for it is Gods office to right all wrongs he is the righteous Iudge as sayth the Apostle r Rom. 12. 19. Dearly beloued auenge not your selues but rather giue place vnto wrath for it is written vengeance is mine I will repay saith the Lord. Thirdly A man that auengeth himselfe on his enemie is like vnto the dogge that runs after the stone that 3 Be auenged rather on thine owne sinnes is cast at him barkes and bites at the stone and regardeth not the hand that cast the stone the cause of strife and dissension is from the Diuell the Diuell casts some stone of dissention to cause a man to be offended and for a mans owne sinnes God of times raiseth vp some aduersarie against a man to vexe and trouble him that he may humble him Doe not thou then with the dog malitiously set thy selfe against thine enemie seeking to be auenged on him but let thine eies looke to the hand that cast the stone humble thy selfe before God for thine owne sinnes which haue deserued that the stone should be cast at thee and in any case auenge not thy selfe but commit thy selfe and thy cause to God that iudgeth righteously Secondly this doctrine of patience in suffering 2 A gainst
those that goe to law for small offences and the least iniuries wrongs in all the sorts and degrees thereof reprooues those who though they can it may be moderate their passions in some measure from rash anger and bridle their tongues from reproachfull speeches yea and hold their hands from fighting yet for small offences and the least iniuries will take a course by law and sue their neighbour if they haue neuer so little aduantage by law if the wrong done either by word or deed will beare an action then forth with to the law But it hath beene declared that a man ought to vse the law but for necessity not for euery offence nor for euery wrong but for great wrongs and offences of the highest nature Men should goe to law as they goe to Phisicke if a man should for euery distemper in his body for euery paine and griefe goe to Phisick he would in the end bring his body to a low state and cause it to decay so if a man for euery offence and trespasse for euery wrong and iniurie will be running to law and accustome himselfe to that troublesome and vnpeaceable course of life he may in the end bring himselfe to a low state and cause his substance to decay wherefore S. Paul saith Å¿ Gal. 5. 15. If ye bite and deuoure one another take heed ye be not consumed one of another And howsoeuer a contentious and an vnpeaceable minded man may be perhaps well for his outward state yet concerning his soule he can be in no good state for a man that is giuen to continuall contentions and tearmelysuits of law hath little quietnesse of minde and is in great danger to loose charity meekenesse patienc yea peace of conscience The want of this patience in suffering wrong is a great cause of so many needlesse and some endlesse suits in law and those manie times for small wrongs and iniuries which greater then those many a patient minded man would haue bene content to haue put vp Hence it is that Courts are so full of matters of controuersie t 1 Cor. 6. 5. I speake to your shame saith the Apostle is it so that there is not a wise man amongst you no not one shall be able to iudge betweene his brethren what none that is able or wise enough to iudge of your controuersies but you must needes goe to law one with another I dare say it that if men had this rare gift of patience to suffer wrong at least in some measure there would not be such suites at law but matters of controuersie might be ended by some discreet men without law except they were wrongs of a high nature as endangering a mans life or bringing infamie and reproach to his good name or except they were trialls of titles of possessions and inheritance other lesser matters might be ended at home Thirdly here they also are reproued who are hard-hearted 3 Against those that will not forgiue their enemies against those that haue offended them and will not be moued to forgiue them and if they doe forgiue them it is with some but from the lips not from the heart But we ought to forgiue our enemies Reasons to mooue vs and that freely First we ought to forgiue our enemies and that 1 To forgiue because First because Christ bids vs forgiue u Luk. 17. 3. 4. If thy brother trespasse against thee rebuke him and if he repent forgiue him And if he trespasse against thee seauen times in a day 1 God commandeth vs. and seuen times in a day turne againe to thee saying I repent thou shalt forgiue him Secondly because Christ forgaue his enemies as hath 2 Christ forgaue his enemies beene formerly shewed and therefore we ought to forgiue our enemies Thirdly except we forgiue we can haue no forgiuenesse our selues If we forgiue not men God will not 3 Except we forgiue we cannot be forgiuen forgiue vs x Mat. 6. 14. 15 If ye forgiue men their trespasses your heauenly father will also forgiue you saith our Sauiour Christ but If ye forgiue not men their trespasses neither will your Father forgiue your trespasses So Christ our Sauiour teacheth vs to pray y forgiue vs Vers 12. as we forgiue teaching vs therby a necessitie of forgiuing one another as we would haue God to forgiue vs. For no man can pray with his heart Father forgiue with any assurance that God will forgiue him except he haue a heart to forgiue his brother Secondly we are not onely to forgiue but to forgiue 2 To forgiue freely freely and from the heart some it may be may be perswaded to be friends in outward shew be pleased for the present to ioyne hands perhaps when they meete together to moue the cap and say Good morrow and good euen and yet secretly carrie a grudge and owe their neighbour an ill turne and if opportunitie serue will pay it him This forgiuenesse is counterfeit and dissembling not from the heart but our Sauiour teacheth vs to forgiue one another z Mat. 18. 35. from our hearts The heartie forgiuenesse is the true forgiuenesse I conclude this point with the exhortation of the Apostle S. Paul * Ephe. 4. 32. Be ye kind one to another tender hearted forgiuing one another euen as God for Christ's sake hath forgiuen you Now God for Christs sake doth forgiue vs freely so ought we and so let vs freely and from our hearts forgiue one another CHAP. XX. Of Reformation of life THe second outward signe of true iustifying faith is Reformation of life That the reformation 2 Reformation of life of a mans former euill course of life is an apparent signe and euident testimonie of true faith in Christ is verified by that saying of S. Paul a 2. Cor. 5. 17. if any man be in Christ he is a new creature Now to be in Christ is to haue true faith in Christ whereby a Christian is ingrafted into Christ is made a member of Christ and liues in Christ as the branch in the vine for by faith Christ liueth in vs and we in him As St Paul sayth of himselfe b Gal. 2. 20. I am crucified with Christ Neuerthelesse I liue yet not I but Christ liueth in me and the life which I now liue in the flesh I liue by the faith of the Sonne of God By faith we abide in Christ yea dwell in Christ and he in vs. And the outward signe of this our being in Christ by faith is to be a new creature c Ioh. 15. 1. 2. I am the true vine sayth Christ and my Father is the husbandman Euery branch in me that beareth not fruit he taketh away d Ostendens sine operibus neminem in Christo esse posse Chrys in Ioh Hom. 75. Shewing thereby that without workes no man can be in Christ Christ is the true vine and euery faithfull soule is a branch of
sinne but sinne being brought forth is very foule and vglie to looke vpon a mishapen thing a filthie leper there 's nothing in the world so foule to looke vpon as this childe of wickednesse Consider it in some particulars murther is a bloody sinne the murtherer's hands are full of blood Fornication adulterie are filthy sinns called t Eph 5. 3. vâ—cleannes Drunkennes is a very beast like swinish sinne what a filthy sight is it to see a man made in the Image of God vomiting like a dogge tumbling in the dirt and wallowing in the mire like a swine we finde in the law that there were diuerse washings and purifiings to wash and cleanse the offenders signifiing thereby that sinne is a most filthie thing and that the soule stained with sinne hath neede of much washing Secondly our sinnes are great and that in a twofold 2 Great respect first comparing one sinne with another secondly in their owne nature for they are committed against God who is great in power and infinite Thirdly our sinnes are many they exceede in multitude 3 Manie they are innumerable Insomuch that Dauid saith u Psal 19. 12. who can vnderstand his errours and againe x Psal 40. 12. they are mothen the haires of my head Manasseh in his praier counting the number of his sinnes findes them so greatly to exceede that he saith They are aboue the number of the sands of the sea Hereby it may appeare what manner of knowledge of sinne is required of euery penitent sinner The Second thing concerning the knowledge of sin How a sinner may come to the knowledge of his sinnes Namely by the law is how a sinner may come to the knowledge of his sins S. Paul sheweth that the knowledge of sinne is by the Law y Rom. 3. 20. By the law is the knowledge of sinne The law of God euen the Morall law written in the two tables of stonâ— is the meanes to finde out our sinnes the law of God wiâ—l let vs see our originall sinne by making vs see and know our corruption of nature our euill inclinations and euill dispositions against the law of God Of which S. Paul speakes thus z Rom. 7. 7. I had not knowne sinne but by the law for I had not knowne lust except the law had said thou shalt not couet The law also will let vs see and know our actuall transgressions whether they be committed by thought word or deede against any commandement by the law of God we may see and know our euill thoughts against God and against our neighbour our lustfull thoughts our couetous thoughts our carnall and worldly thoughts our blasphemous words and slanderous speeches and all our sinfull and wicked deedes Yea what euill we haue committed or what good we haue omitted For this cause the Law of God is compared to a looking-glasse for as a man beholding his face in a glasse may see and perceiue the spots and blemishes that are therein so a sinner looking into the law of God and diligently perusing the Commaundements may find out and euidently perceiue the spots and blemisheâ— of his soule Thus a sinner commeth to the knowledge of his sinnes Now whereas there is necessarily required such a particular Vse 1 knowledge of sinne and that the knowledge of To know our selues sinne comes by the law the consideration hereof is first profitable for instruction to teach vs to know our selues This hath beene alwayes held a good precept amongst wise men know thy selfe It s good and profitable for euery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one to know himselfe to search and try his own heart and by diligent inquirie to find out his owne particular sinnes to know his owne weakenesse and wickednesse his sinnes and his miserie Dauids exhortaâ—ion is a Psal 4 4. commune with your owne heart vpon your bed Enter into your closet yea into the secret chamber of your owne heart there beginne to thinke with your selues there speake vnto your selues there conferre and reason about the spirituall state not of others but of your owne selues And for the better knowledge of our selues we are to How to know our selues consider and search diligently both what we were by Creation and also what we are by corruption through the fall of Adam By Creation man was in a happie and blessed state created in the b Gen. 1. 27. image of God expounded by S. Paul to be c Ephe. 4. 24. righteousnesse and true holinesse But since the fall of Adam man is brought into a farre worse state by reason of sinne so that if a man could d Si bene inspexeris teipsum inuenies materiam contemnendâ— teipsum Stell dâ— contempâ—â— Mundi well looke into himselfe he might finde matter enough to humble yea to contemne himselfe in regard of any goodnesse or worthinesse that is in himselfe and that whether we regard the bodie or the soule of man In regard of the body what is man but earth a vessell of corruption dust and ashes wormes-meat yea a sinfull polluted bodie And for the soule now in the corrupt state infected and polluted with sinne till we be renewed by the Spirit of God till God come vnto vs to cleanse and purifie and sanctifie vs with his renewing grace what are we but as the Scripture calleth vs e Rom. 5. Ver. 6. 8. 10. vngodly sinners enemies of God f Ephe. 2. 13. dead in trespasses and sinnes children of wrath and g Ephe. 5. 6. children of disobedience Yea by nature and of our selues without Christ we are h Râ—u 3. 17. wretched and miserable and poore and blind and naked Besides all this in danger of the i Gal. 3. 10. malediction and curse of God in danger of hell and condemnation and that which augmenteth our miserie and wretched state is that we are the cause of our owne miserie and are no way able to helpe our selues out of our miserie either to purge our selues from our sinnes or to free our selues from the danger oâ— condemnation and eternall death so that a sinner comming to this humble acknowledgement of himselfe in regard of his owne spirituall state and considering seriously what he hath beene what he is may crie out and say with St Paul k Rom 7. 24. O wretched man that I am who shall deliuer me This knowledge of a mans selfe to know his owne sinnes and his miserie to know how wretched and miserable The knowledg of our selues necessarie he is by reason of sinne is veâ—ie necessarie for First vnlesse a man know himselâ—e to be sinfull and 1 For our Humiliation wretched and miserable he will neuer be brought to true l Zanch. de Natur Dei l. 3. c. 3. humiliation but will thinke too well of himselfe trust too much in his owne righteousnesse and boast too much of his owne goodnesse and say with the proud Pharisie
heare them The sixt is want of pittie and compassion not shewing 6 Want of pittie and compassion mercie to the poore and needie of this Salomon saith m Pro. 21. 13. who so stoppeth his eares at the cry of the poore he also shall cry himselfe but shall not be heard The seauenth is the wilfull neglect and contempt of the word of God of this also Salomon saith n Pro. 28 9. he that 7 Contempt of Gods word turneth away his eare from hearing the law euen his Prayer shall be abhomination In the eight and last place I bring forth Ieremie's Catalogue 8 Theft murther adulterie c. of sundry more particular sinnes all hindering Prayer o Iere. 7. 9. 10. Will ye steale murther and commit adulterie and sweare falsely and burne Incense vnto Baal and walke after other gods whom ye know not and come and stand before me in this house which is called by my name and say we arâ— deliuered to doe all these abhominations As if the Lord had said What shall it profite you to come into the Temple to approach vnto the house of prayer and there call vpon my name and pray for blessings when as you are giuen to stealing to murther to commit adulterie to sweare falsely and liue in Idolatrie All these sinnes are hinderances to your Prayers and do rather bring downe curses Vse then procure any blessings Before we pray to see that our hearts be purged from our sinnes by Repentance Seeing then there are so many impediments and hinderances of Prayer it behooueth vs euery one before we come into the presence of the Lord to make any Prayer vnto him to labour to haue our hearts purified by faith and purged by repentance to remooue farre from vs all impediments and hinderances of Prayer to remooue our sinneâ— from before the eyes of the Lord which stand as a thicke cloud betweene God and vs hindering our Prayers that they cannot ascend vp to the throne of God and staying the blessings of God from descending downe vpon vs. If then thou be a worshipper of Idoles if thou keepest by thee in a secret corner some painted or grauen image to bow downe before it pull it downe call it from thee away with it if thou wouldest haue the Lord to heare thee when thou cryest vnto him in the time of thy trouble If through crueltie oppression vnmercifulnesse c. thou hast bloudie hands O wash thee and make thee cleane lest the Lord haue no delight in thee but hide his eyes and deny to heare thee though thou makest manie Prayers Take heede that thou come not before the Lord to pray vnto him hauing wrath and hatred malice and grudging against thy brother lest thou prouoke the Lord to wrath against thy selfe Beware of vain-glorie lest when thou prayest thou goe away vnrewarded And see thou purge thy heart of the leauen of hypocrisie lest it be laid to thy charge that thou drawest neere vnto God with thy lips when thy heart is farre from him Further if thou wilt haue the Lord to heare thy prayer and hearken vnto thy crie see that thou turne not thy face from any poore man and stop not thine eares at the crie of the distressed soule lest the Lord stop his eares at thy crie And if thou wilt haue God to heare thee when thou speakest vnto him by Prayer see that thou refuse not to heare God speaking vnto thee by Preaching For if thou make light account of Gods word when he speaketh vnto thee by Preaching be well assured that God will make as light account of thy words when thou speakest vnto him by Prayer The theefe must repent of his stealing the murtherer of his blood shed the adulterer of his whoredome the drunkard of his drunkennesse the swearer of his swearing in a word euery sinner whosoeuer and whatsoeuer he be that liueth in any manner of sinne must repent of his sinne if he will euer haue the Lord to be gracious vnto him either for his soule or body For sinne hindreth prayer and causeth that God will neither regard the praier nor accept the person of him that praieth till sinne be remooued from before the eies of the Lord. And this of the persons praying CHAP. IIII. Shewing to whom we ought to pray THE second thing in regard of the persons 2 To whom we ought to pray whom prayer doth concâ—rne is to whom wee ought to pray Wherein I will shew First that we are to pray vnto God Secondly that we are to pray to none other Thirdly wherefore we are to direct our prayers to the true God and to none other besides him First we are to make our prayers vnto God namely 1 To God to the true God to Iehouah the Lord which be manifest by these Scriptures a Psal 50. 15. Call vpon me saith the Lord in the day of trouble And Dauid directeth vs to whom we ought to pray saying b Psal 32. 6. For this shall euery one that is godly pray vnto thee that is to the Lord. Daniel prayeth on this wile c Dan. 9. 17. 18. 19. Now therefore O our God heare the prayer of thy seruant c. And againe O my God encline thine eare and heare c. And againe O Lord heare O Lord forgiue O Lord hearken and doe When our Sauiour taught his Disciples to pray he said d Luke 11. 2. When ye pray say Our Father teaching them therby to whom they ought to direct their prayer And S. Paul telleth vs to whom he vsed to pray c Ephe. 3. 14. I bow my knees vnto the Father our Lord Iesus Christ Thus it is euident by the Scriptures that we are to make our prayers vnto God and to call vpon the name of the Lord. And as we are to pray vnto God and to call vpon the name of the Lord. So Secondly we are to make our prayers to God alone 2 To God alone and to none other and to none other This likewise the Scripture maketh manifest Dauid saith f Psal 65. 2. O thou that hearest prayer to thee shall all flesh come And againe g Psal 73. 25. Whom haue I in heauen but thee In Esay the Church prayeth thus h Isa 63. 15. 16. Looke downe from heauen and behold c. Doubtlesse thou art our Father though Abraham be ignorant of vs and Israel acknowledge vs not thou O Lord art our Father our Redeemer thy name is from euerlasting The third thing yet remaineth which is to shew 3 Reasons wherfore wee are to pray vnto Go and to none other wherefore we ought to make our praiers vnto God and to him alone The reasons are these First It is Gods commandement bidding vs to call vpon him and none other i Psal 50. 15. Call vpon me saith the Lord in the day of trouble 1 God commandeth vs. Secondly we haue not onely Gods commandement bidding vs call