faith From Faith proceed all good workes For it is faith in Gods loue which moueth a man to loue God againe and loue to God is it which moueth a man to loue his brother which is made after Gods Image and standeth in Gods roome and steed Now there can be no stronger motiue to stirre vp a man to any duty then loue A louing childe will much more seeke to please his father then a seruile bond-slaue and a louing friend will doe much more kindnesse for a friend then a stranger though he be hired thereunto He that indeed beleeueth that God so loued him as he spared not his onely begotten Sonne but gaue him a price of redemption that in his Sonne God hath vouchsafed to bee reconciled to him to giue him pardon of all his sinnes freedome from hell and damnation and to bestow on him all things pertaining to life and happinesse hee that is thus perswaded of GODS loue to him cannot but haue his hearten arged to doe what may be pleasing and acceptable to God no hope of reward no feare of reuenge can so prouoke a man to all good workes as loue which Faith worketh Besides whatsoeuer is performed without Faith and loue is no whit acceptable to God God accepteth a cup of cold water giuen in Faith and loue infinitly much more then thousands of rammes or ten thousand Riuers of Oyle giuen in way of presumptuous merit or else of slauish feare The obiection therefore of our aduersaries against the Doctrine of Faith is a meere cauill and slander They who take liberty thereby either to commit any euill or to omit any good turne the grace of our God into wantonâ—esse Iude 4. and peruert it to their owne destruction 2. Pet 3. 16. §. 11. Of Faith in generall THus much concerning the Transition The Exhortation followeth wherein we are first to consider the thing simply set downe and to shew what faith is Point 2 Faith in generall is a beleeuing of a thing to be true Our English word Faith seemeth to be taken from the Lattin fides which according to the notation thereof is as much as fiâ—t dictum be it so as is spoken The notation of the Greeke word implyeth as much so also of the â— Hebrew in which language one and the same word signifieth Truth Faith from whence is deriued that common Hebrew word which is vsually vttered at the end of our prayers Amen which signifieth an assent of the mind to that which is spoken as to truth §. 12. Of the kindes of Faith THis assent may be either to the word of the Creâ—â—â— or of the creature The faith of which now we speake hath reference to the Creator and his word and may in generall be defined a beleefe of the truth of God Faith thus taken is either common to al or proper to the elect That common faith is extraordinary or ordinary Extraordinary Faith is a beleefe that some extraordinary and miraculous thing shall fall out This is grounded either vpon some especiall promise or extraordinary reuelation made to the party in whom it is and it is giuen but at some speciall times to some speciall persons on some speciall occasions by it things to come may be foretold or other great workes done It is a gift of the Spirit but one of those which are giuen rather for the good of others then of that party which hath it so as it may bee in a wicked reprobate as in those who shall pleade it at Christs Iudgement Seate but in vaine This is that which commonly is called a Miraculoâ—â— Faith Ordinary Faith is either that which resteth onely in the minde of a man or else draweth the will also The former of these is that Faith whereby an assent is giuen to the truth of Gods word This is commonly called as historicall Faith because thereby credence is yeelded to the History of Gods word that is all things which are written in Gods word are beleeued to be true This may one doe which is not any whit the better affected 〈◊〉 Gods word either to loue God or feare him or trust in him the more for this faith For thus the very Diâ—elâ— are said to beleeue The latter kind of ordinary faith common to all sorts as well reprobate as elect is that faith whereby such an assent of the mind is giuen to the Gospell and to the gracious promises thereof as the heart is affected with them and reioyceth in them for a season This was in Simon Magus who in regard thereof yeelded to be baptized and in those Iewes who were willing for a season to reioyce in Iohns light This is commonly called a temporary Faith because it lasteth not for euer but cleane fadeth away and that for the most part while a man liueth here in this World especially if hee be brought to any triall Christ fitly compareth this faith to corne sowen in stony ground I deny not but that it may continue so long as a man liueth but then with his life it endeth without any fruite as smoake that cleane vanisheth away to nothing in which respect The hope of a wicked man is said to perish when he dieth This faith is also called an hypocriticall faith not because hee that hath it doth onely make an outward flourish in shew purposely to deceiue men for then could not the heart be affected nor the man reioyce therein but because it is not sound but appeareth both to the party himselfe and also to others to be better and sounder then indeed it is for there is a double hypocrisie one whereby men purposely seeke to deceiue others as the Pharises another whereby they deceiue themselues as Paul That former ariseth from vaine-glory couetousnesse and such by respects this latter from ignorance simplicity slothfulnesse carelesnesse security and the like which keepe men from trying that grace which appeareth to bee in â—hem whether it be sound or no. This faith is called hypocriticall in opposition to an attribute proper to true â—auing faith namely vnfained §. 13. Of the titles giuen to true Faith THe faith which is here meant by the Apostle is a farre more precious Faith then any of these it is proper to the Elect and by a propriety called The faith of Gods Elect for none but the Elect haue it and all the Elect haue it at one time or another when once they haue it they neuer vtterly or totally lose it but it continueth with them till it hath brought them to the purchased inheritance euen to the possession fruition of that which they beleeued at which time they shall haue no more need of it It is therefore called sauing Faith because it bringeth vs vnto saluation and iustifying Faith because it is that meanes or instrument which Gods Spirit worketh in vs whereby we apply vnto our selues Christ Iesus
what way they are to walke to Heauen hee sets many prickes and crosses therein as reproaches disgraces troubles vexations persecutions by losse of goods liberties and liues yea many times grieuous torments and tortures now if our soules be not fenced with the preparation of the Gospell of Peace what hope yea what possibility is there of going on and holding out in that way §. 3. Of the ground of Patience Point 3 THe Apostle himselfe in the last words of this verse sheweth how this Preparation this fence and furniture of the soule namely patience may be gotten euen by the Gospell of Peace for it is such a preparation as the Gospell of peace teacheth and worketh whence it followeth that the Gospel of Peace is the onely true ground of this peece of Armour For the better clearing of this point I will distinctly shew 1 What the Gospel is 2 What Peace is here meant 3 Why Peace is thus attributed to the Gospel 4 How the Gospel of Peace effecteth this preparation §. 4. Of the Gospel GOspel according to the proper notation of the originall word signifieth a good message or glad tidings so it is sometimes translated as Rom. 10. 15. How beautifull are the feet of them which bring glad tidings c. The same notation may our English word Gospel admit for spell in ancient time signified speech Gospel then is a good speech The most elegant and learned languages retaine the Greeke word The good and glad tidings which this word implieth is that Christ Iesus the Sonne of God is giuen vnto the sonnes of men An Angel from heauen thus expounded this word for hauing said I bring you gla◠tidings he addeth that vnto you is borne a Sauiour which is Christ the Lord. Therefore the Histories which purposely write of Christ Iesus declaring his Diety and humanity his conception and birth his life and death words and deedes humiliation and exaltation c. are by an excellency and propriety termed Gospels or to speake as the Scots doe Euangiles and the penne-men of them Euangelists If it bee duely considered into what a woe-full estate man by sin had implunged himselfe how no creature in Heauen or earth was able to succour him what full redemption Christ hath wrought and vnto how excellent an estate he hath redeemed vs it will appeare that neuer the like glad tidings was or could be brought to man-kind then this that Christ a Sauiour was giuen vnto them so that this message may well be called a Gospel or Euangile In it is the very fulnesse of Gods fauour manifested §. 5. Of that Peace which the Gospel causeth THe Peace heere spoken of is our reconciliation with God In the beginning God made man after his owne Image by vertue whereof there was a sweet harmony and concord betwixt God and man God hauing reuealed vnto man what was his good will pleasing and acceptable vnto him man being both able and also willing to doe that which was acceptable to God But long this Peace did not last it was soone broken and that wholly and onely through mans default For man wittingly sinned against his Creator and thereby iustly prouoked his wrath thus came enmity betwixt God and man Such a breach was made by mans rebellion that all creatures in Heauen and earth were not able to make it vp Christ therefore the eternall true naturall proper onely begotten Sonne of God tooke vpon him to be a Mediator betwixt God and man Hee satisfied his Fathers Iustice pacified his wrath procured his fauour towards man whereby God was moued to offer reconciliation vnto man withall he gaue vnto man his sanctifiing Spirit to breed faith in him that thereby man might receiue and embrace this reconciliation In this respect God is called the God of Peace Rom. 16. 20. and Christ our Peace chap. 2. 14. Prince of Peace Isa 9. 6. And God is said in Christ to reconcile the world vnto himselfe 2 Cor. 5. 19. Thus through the mediation of Christ God offering and man accepting reconciliation a most perfect and inuiolable peace is made betwixt them and this is the peace here meant As fruits of this peace there flow from it remission of sinnes quietnesse and comfort of conscience ioy of heart willingnesse and ability to doe that which is pleasing vnto God freedome from the dominion of sinne from the power of the Diuell from the euill of all crosses from the sting of death and of the graue and from the feare and fire of Hell §. 6. Why it is called the Gospel of Peace THis Peace is so appropriated to the Gospel that it is called the Gospel of Peace and that in a double respect First of the matter Secondly of the effect 1 The subiect matter of this glad tidings is the forenamed Peace and reconciliation betwixt God and man The Gospel first declared and still continueth to publish the same neither the Law nor any humane writings can doe this therefore so soone as one Angel had declared this glad tidings an whole troope of heauenly souldiers cryed out Peace on earth It was the Gospel which declared peace to Adam Noah Abram and the rest of the Saints in al ages before and since Christs time They therefore which preach the Gospel are said to publish Peace 2 It is a powerfull effect of this Gospel to worke Peace in them that heare it and beleeue it For in and by the Ministery of the Gospel the Spirit of Christ is conueyed into our hearts in which respect it is called the ministration of the Spirit This Spirit first moueth vs to embrace reconciliation offered in the Gospel and then it quieteth our conscience and so worketh Peace therein How admirably doth this commend vnto vs the loue of God and of his Sonne our Sauiour he thought it not enough that at first he made al in peace though he might iustly haue reiected man for euer as he did the Diuels because man willingly and rebelliously broake this Peace yet to magnifie his mercy towards man he spared not his Sonne but gaue him to be our Peace who to vse the Scripture phrase slue hatred and made Peace yea not so onely but also gaue his Gospel thereby making open proclamation of Peace and inuiting men to imbrace it Excellently is this set forth in the parable of the Kings sonnes wedding if we doe as they who were inuited thereunto how iustly doe we deserue to be depriued of this Peace What a blessing is it to haue the Gospel preached among vs the Gospel of Peace such a Peace as passeth vnderstanding Is it not an heauy curse to want this Gospel this should be a strong motiue to stirre vp Ministers diligently and faithfully to preach the Gospel and to stirre vp people earnestly to giue heed and credence thereunto euen as they tender their Peace §. 7. Of the ground
loueth he chasteneth The ends which God aimeth at in correcting his children and the fruits which answerably issue from thence whereof we haue heard before euidently demonstrate that the troubles of the righteous are no fruits of Gods wrath but rather of his loue Yet a wonder it is to see how many are deceiued with this diabolicall suggestion and they not onely profane and wicked men but euen deare Saints of God while the crosse lieth vpon them as Dauid The reason is because at that time Sence worketh more then Faith Wherefore for the auoiding of this assault we must let faith haue the predominancy and highest rule in vs euen aboue reason and sence we must walke by faith and not by sight Faith resteth on Gods word and beleeueth what it saith though sence contradict it neuer so much Now the word of God affirming that God correcteth whom hee loueth if faith beare sway in vs it will perswade vs that in our greatest troubles God loueth vs and in loue bringeth those troubles vpon vs. Wherefore for the strengthening of our faith let vs oft meditate of the consolations of the Scripture §. 26. Answer to Satans suggestion of the many troubles which Gods loue causeth Suggest THe Diuell to shew that he careth not which way he preuaileth so he preuaile any way hath a contrary fetch Hee will grant indeed that God scourgeth euery sonne whom he loueth but with all addeth that the more God loueth any â—he more troubles he bringeth vpon them and therefore inferreth that the Gospell of peace is so farre from being a meanes to defend vs from trouble that it is the cause of much trouble and therefore the best way to be free from trouble is to bee without the Gospell of peace Thus was Dauid tempted yea thus were the Israelites hearts hardened against God in Iereâ—â—ahs time Answ It is false that the more God loueth any the more he scourgeth them For as Gods wisdome moueth him to correct his children so his loue moueth him to moderate his correction Besides the inference that therfore reconciliation with God is no good remedy against troubles is vnsound and absurd for assurance of our reconciliation with God sweetneth all troubles But for a more full answere to this suggestion note these foure points concerning the benefit of our peace with God in the case of afflictions 1 That it keepeth many iudgements from vs which fall vpon the wicked yea which otherwise would fall on vs. 2 That it alters the nature of all troubles which befall vs. 3. That by it wee are assisted and supported in all 4. That by reason thereof we shall be deliuered and freed from all These 4 coÌ„fortable points I wil distinctly proue because by them al the euil suggestioÌ„s of Satan may be answered 1 For the first obserue the threatnings in Gods word and ye shall find them made against such as hate God and are hated of him Reade the 26. chap. of Leuit. and the 28 of Deut. There Gods curses are denounced against the wicked but his blessings promised to the righteous reade the 91 Psal where Dauid expresly confirmeth this point and sheweth how they which trust vnder the shadow of the Almighty and so haue peace with him are deliuered from many troubles Note the Histories of the Iewes vnderidolatrous and wicked Kings and vnder religious and good Kings God being forsaken by them brought many calamities vpon them but being loued of these deliuered them from many which their enemies intended against them Yea when generall iudgements were brought vppon the Land God sent forth one to marke those whom hee loued that they might bee spared in the iudgement The reason is cleare for it is sinne which causeth the most grieuous iudgements Now the Gospell of peace being a meanes to mooue God to for giue vs the sinnes which wee haue committed and to moue vs to forsake our sinnes and to seeke to please him it must needs be a meanes to keepe vs from many iudgements which otherwise would fall vpon vs. Besides it keepeth vs from a reprobate sence whereunto the heathen were giuen and the Iewes after they had lost their peace with God from despaire whereunto Iudas fell and from hell fire which shall torment wicked men These of all are the most wofull iudgements and from these doth the Gospell of peace wholy free men Here note what an egregious point of folly it is to feare to please God for feare of troubles as if a man should feare to put on shooes left his shooes should cause stones to lie in his way yet many feare to be at peace with God because it maketh men to hate reuile reproach scorne wrong and persecute them not considering that Gods wrath is infinitely greater then mans Are they not like the fish that leapeth out of the warme water into the flaming fire Or rather like selfe-murtherers who to free themselues from some momentany anguish in this world cast themselues into hell torments which is endlesse and easelesse §. 28. Of the nature of the Saints affliction 2 FOr the second the afflictions which befall the righteous are called chastisements and corrections euen such as tender Parents lay vpon their deare children to shew that the nature of them is altered the sting is pulled out the curse is remoued so that although the originall ground of all afflictions was sinne and they first iâ—vengeance executed for sinne yet now inflicted on thâ— Saints they are not vindictâ—ue for reuenge but ratheâ— medicinable for Physicke for Christ hath paid the fulâ— price and ransome for all our sinnes he hath endured the full punishment for them and left nothing to be by way of expiation endured of vs. Obiect The Saints are punished for sinne as Dauid Answer True it is that God taketh occasion from sinne to punish his children but not in vengeance for the sinne committed which is past but for a warning to make them the more carefull and watchfull ouer themselues for the time to come And herein lieth a maine difference betwixt the punishment of a Iudge and a Father a Iudge respecteth the fact past if it be against the Law though the delinquent partie be neuer so penitent and though there bee neuer so great hope of his amendment yet hee denounceth the sentence of Law against the Malefactor but if a father be verily perswaded that his child will neuer commit the like trespasse againe which he hath committed assuredly hee would remit the punishment but when hee correcteth it is to preuent the like in the time to come God carrieth himselfe as a Iudge to the wicked but as a Father to the Saints his corrections are for their instruction not for their destruction As God aimeth at his childrens good and profit in correcting them so also hee giueth them a sweete taste of the good they receiue thereby which maketh them acknowledge as much
is a mother-grace which breedeth and bringeth forth other graces as the heart being quickned sendeth forth life into all the other parts That it is the first is euident for Christ is that fountaine in whom all fulnesse dwelleth Col. 1. 19. of whose fulnesse alâ— receiue Ioh. 1. 16. without whom we can doe nothing Ioh. 15. 5. Now it is Faith whereby wee touch Christ By Faith Christ dwelleth in our hearts Ephes 3. 17. The spirituall life which we liue we liue by Faith in the Sonne of God Gal. 2. 20. therefore till by Faith we be ingraffed into Christ no true sauing grace can be in a man Without Faith it is impossible to please God Heb. 11. 1. That also it is a mother grace is cleare for from Faith springeth repentance loue new obedience c. Repentance is a change of the heart as the notation of the Greeke word implyeth Now what is it that changeth the heart of a sinner Is it not the apprehension of Gods infinite loue and rich mercy a perswasion that a mans sinnes are pardoned The apprehension of Gods wrath and feare of hell fire may worke some sorrow for sinne committed yea also it may restraine a man from committing many sinnes at least for a time but that which altereth the naturall disposition of the heart which changeth and reformeth it is Faith in the remission of sinne By Faith God purifieth the hearts of men True Christian loue also is a reflection of Gods loue to man till a man feele Gods loue to warme his heart and to set it on fire he can loue neither God nor man He that loueth his brother aright must loue him in and for the Lord and so must loue God before but it is not possible for any to loue God except he beleeue that God loueth him Can a peece of yron giue heat and burne except it be first heated by the fire But our hearts are naturally more destitute of loue to God then any yron of heat they must therefore be set on fire by Gods loue and a sweet apprehension thereof before they can loue God We loue God because he loued vs first It is Faith which worketh by loue Thus I might further shew how all other sanctifying graces spring from Faith But what followeth from thence surely this that if any sanctifying and sauing grace be needfull then is Faith especially which is the Mother of all without it no grace at all no life at all for the iust shall liue by his Faith Hab. 2. 4. From faith commeth the spirituall life of a Christian in this world Gal. 2. 20. and eternall life in the world to come Ioh. 3. 16 c. Yea no benefit from Christ without Faith though Christ receiued the spirit without measure and it pleased the Father that in him should all fulnesse dwel yet to such as haue no faith he is as a deepe well out of which no water of life can be had But when a man hath faith what is the profit and benefit thereof Much euery way By faith Christ dwelleth in our hearts and so we are vnited to him By Faith wee liue by Faith we are reconciled iustified sanctified saued It were infinite to reckon vp all the benefits of Faith In regard of profit and benefit to ourselues it far surpasseth all other graces By other graces as loue mercy kindnesse wisedome and the like we may be profitable to others but Faith is it which draweth and bringeth in to our selues bodies and soules all the profit It is also a grace of admirable comfort this is it which bringeth peace of conscience That peace of God which passeth all vnderstanding this vpholdeth in all troubles and that many times aboue and against sence and reason All comfort without Faith is in vaine when all other comforts faile then may faith vphold vs. Thus faith vpheld Iob Dauid Iehosaphat When other graces and the testimony of our conscience faile Faith may support vs for the conscience hath respect to the man himselfe to his disposition and carriage which is subiect to many temptations and many alterations but Faith hath respect to GOD and his promises to Christ and his sacrifice which are props or rather rockes that neuer faile In this respect is Faith fitly compared to a shield for as a souldier who hath a good shield and is able well to vse it will not vtterly be discouraged but stand out in the battell though his head-peece bee crackt his brest-plate battered his girdle loose c So when verity righteousnesse patience and other like graces seeme to faile he that hath sound faith will not vtterly be quailed and confounded Faith being so excellent a grace as that whereby God is most honoured so necessary profitable and comfortable a grace as hath beene shewed what point of Christian Religion is rather to be made knowne is more to be pressed oftner to be inculcated about what can a Minister of Gods word better spend his time study and paines For Faith is the most proper and principall obiect of the Gospell which is therefore called The Word of Faith The preaching of Faith yea Faith it selfe §. 9. Of the high account which wee ought to make of Faith AS Ministers are most to preach this Doctrine so are people to learne it aboue all to be very well instructed in it that they may know what true faith is yea to examine themselues whether they haue in them this grace or no if not to enquire how it may be gotten how discerned and proued if they haue it to labour well to preserue increase and vse it for Faith is a capitall grace We must therefore in this respect learne wisdome of the Serpent who hath an especiall care of his head if hee be assaulted and cannot flie hee will couer his head with the rest of his body and suffer it to be strucken and wounded rather then his head Wee ought to bee the more carefull of this Head Vertue because Satan who well knoweth the worth of it seeketh most to assault it Is it not good wisdome to looke to that most of all which hee most of all siâ—teth Of these points I shall more distinctly speake afterwards This I thought good to premise by way of preparation vnto the discourse following taking occasion from the Apostles Preface aboue all §. 10. Of the Papists câ—uill against Faith IF any popishly minded shall thinke or say that so much preaching and learning of Faith is an hinderance to good workes and maketh men carelesse of all piety and charity I answer that if any be so minded they are blinded by the god of this world that the light of the glorious Gospell should not shine vnto them The truth is that no other doctrine can make men more conscionable in performing all duty to God and man then the doctrine of
them onely it accused them not and that by reason of the blindnesse of their iudgement It remaineth therefore to be a proper worke of Faith gounded on the Gospel the word of Truth to cause a quiet conscience §. 51. Of Security arising from a quiet conscience FRom this quiet conscience proceed two blessed fruits which are likewise effects of Faith sure tokens therof First an holy security of mind Secondly a spirituall ioy of heart For the first a beleeuer hauing in his conscience peace with God resteth secure for saluation and for all things that make thereunto so as with Dauid he may say I will both lay me downe in peace and sleepe c. This security is â—in regard of the issue not of the meanes For herein lyeth the difference betwixt the godly and worldly security to be secure and carelesse in vsing the meanes of saluation which God in wisedome hath appointed is a carnall sinfull security but to rest on God for a blessing on the meanes and to be secure for the euent is an admirable worke of Faith This is that casting of our care and burden on God and resting vpon him which the holy Ghost oft vrgeth they onely who by Faith haue receiued Christ and haue their consciences quieted through his blood can thus securely cast themselues vpon God well and fitly therefore said Iehoâ—aphat Beleeue in the Lord â—our God so shall ye be established §. 51. Of ioy arising from a quiet conscience FOr the second that spirituall ioy is an effect of Faith following vpon peace of conscience the Apostle sheweth for he ioyneth them together and saith Being iustified by Faith we haue peace toward God c. and reioyce It is noted of the Eunuch that after he beleeued and in testimony thereof was baptized he went away reioycing and of the Gaoler that he reioyced that he with all his houshold beleeued in God and of the faithfull Iewes that they beleeued and reioyced with ioy vnspeakeable and glorious This ioy ariseth from Faith in regard of that benefit which Faith bringeth with it which is no lesse then Christ himselfe and in and with him all things needfull vnto full and compleate happinesse so that we may wel conclude where true spirituall ioy is there is true iustifying Faith §. 52. Of the difference betwixt the ioy of the vpright and hypocrite Obiect MAny that haue no better then a temporary Faith haue great ioy wrought thereby in their hearts Answ Their ioy is no true sound solid ioy but a meere shadow and shew thereof which is euident both by the birth and also by the death of it The birth is too sudden to be sound that which suddenly sprouteth vp can haue no deep rooting Christ fitly compareth such ioy to corne sowen in stony ground The death of it is irreconerable it cleane drieth vp and vtterly vanisheth away which if it had substance it would neuer doe therefore the Scripture maketh it a property of an hypocrites ioy to be but for a moment as dew vanisheth away by the Sunne so may their ioy by persecution True spiritual ioy which ariseth from Faith is wrought by degrees for it followeth after a continuall affection namely sorrow they that mourne shall be comforted Mat. 5. 4. As sorrow is lessened by Faith so is ioy encreased but yet alwayes there remaineth a mixture of griefe and ioy because there still remaineth in man cause of mourning and reioycing namely the flesh and the spirit Yet this ioy is so fast rooted on a sure ground which is Christ apprehended by a true and liuely Faith that it continueth for euer and neuer vtterly vanisheth away It may be obscured by temptation as the shining of the Sunne by a cloude but as light can neuer be taken from the Sunne so ioy neuer vtterly seuered from Faith hee that can and will performe it hath said it Your ioy shall no man take away from you Such is the power of Faith which breedeth this ioy that the heate of afflictions cannot dry it vp but oft times it causeth it to grow and increase for we reioyce in tribulations The Apostles reioyced because they were counted worthy to suffer rebuke for Christs Name The Hebrewes suffered with ioy the spoiling of their goods This hath in all ages been verified in many Martyrs §. 53. Of Faith when the fruits of it appeare not Quest VVHat if a man cannot find in him these effects of Faith as peace of conscience security of minde ioy of heart hath he then no true Faith at all Answ I dare not so pronounce for true beleeuers may be much troubled in their minde fearefull of their estate full of griefe and mourning and seeme to be farre from those fore-named signes both in the beginning while Faith is as it were in the bud and also in the time of temptation as it were in winter time But yet there may be obserued in such persons an inward panting and breathing which are signes of life namely a groning greeuing that they want those fruits of Faith and an earnest desire of them Such weake ones are to haue recourse to the causes of their Faith and thereby to support themselues till the winter season be passed ouer and till it please the Lord to vouchsafe vnto them a pleasant spring wherein their Faith may send forth the fore-named fruits yet in the meane while let them obserue such fruits of Faith as vsually are in the weakest namely loue of God and Gods children desire and endeauour to please God and feare to offend him with the like which are branches of a cleare conscience §. 54. Of a cleere conscience proceeding from Faith BY a cleere conscience I meane a faithfull endeauor to approue our selues vnto God and that on the one side by doing that which is pleasing and acceptable vnto him and on the other by auoyding that which is offensiue to his excellent Maiesty greeueth his good Spirit This proceedeth from Faith and that in a double respect 1 Because Faith is the instrument wherby we draw all that vertue and grace from Christ our head which enableth vs to keepe a good conscience I liue saith the Apostle meaning a spiritual life By the Faith of the Son of God 2 Because it assureth vs of Gods loue and kindnesse to vs and thereby perswadeth and euen prouoketh vs in all good conscience to serue him the Apostle therefore who said I liue by the Faith of the Sonne of God addeth who loued me c. wherby he implieth that the loue of Christ made knowne to him moued him to liue that spirituall life for when a sinner once beleeueth that God hath indeed so loued him as to giue his onely begotten Sonne for him his heart is so affected as Dauids was thinking what to render vnto God but finding nothing to giue he seeketh what may
himselfe cannot find out Hence it followeth that 1 For sinnes past which by his owne or other mens or the Lords meanes are found out and discouered he is truly humbled and giueth no rest to his soule till he haue some assurance of pardon as Dauid 2 For the time present because he findeth the flesh still remaining in him he maintaineth a strife fight against sinne as Paul 3 For future times he is watchfull that he be not ouertaken as in former times as Dauid To this integrity of heart a faithfull man may attaine It is that which wee daily pray for in the third Petition it is all that God exacteth where it is found it is a good euidence of Faith And it is the rather to be noted because it is both an encouragement for a Christian to endeauour to doe what he can knowing that his honest will shall be accepted and also a comfort against his manifold infirmities and imperfections keeping a man from despaire §. 58. Of the Continuance of a good Conscience FOr the Continuance a cleare Conscience which proceedeth from a sound Faith neuer decaieth nor yet standeth at a stay but rather groweth and increaseth as Christ said to the Church at Thyatira I know thy loue seruice faith patience and workes that they are more at the last then at the first The Apostle saith of himselfe That hee endeauoured to that which was before and followed hard toward the marke and thereupon exhorteth others to be so minded This must needs be a good euidence of Faith because Faith is that which receiueth and conueigheth in and from Christ such supply of grace as maketh the beleeuer grow vp thereby Hee that beleeueth in me saith Christ out of his belly shall flow riuers of water of life By their continuance are many which had onely a temporary and hypocriticall Faith discouered who otherwise before they fell away would hardly if at all haue beene discerned That conscience which is thus grounded on Loue accompanied with sincerity and extendeth it selfe to all things which are pleasing to God alwayes is that good and cleere conscience which is so much commended in the holy Scripture he that is assured thereof as the Apostle was Heb. 13. 18. hath a sensible euidence of true Faith Thus wee haue heard how Faith may bee gotten and proued §. 59 Of the issue of ouer-much boldnesse THe third point is how it may be preserued which point is the rather to be deliuered to preuent two extreames whereinto many are ready to fail The one is ouer-secure boldnesse the other ouer-childish fearefulnesse For when men haue gotten and proued their Faith some thorow the pride of flesh are proane to be insolent and too much to boast of it other thorow their weakenesse which also ariseth of the flesh to feare the decay and losse of it The ground of the former extreame is that Faith is an immortall seede which shall neuer cleane vtterly decay and cleane fall away This they know and are able to proue by testimony of Scripture and euidence of reason But though this ground be very sound and orthodoxall yet the collection which is made from thence is vnsound and impious for it crosseth Gods wisdome who hath ordained and reuealed meanes for the preseruing and cherishing of that which hee hath appointed to continue to the end wherefore wee are exhorted to worke out our saluation though it be in Heauen reserued for vs withfeare and trembling But to preuent that illusion let it be noted that a man if hee make not the better proofe of his Faith may be deceiued and take counterfeit for current a temporary Faith for iustifying Faith which if he doe then his ground faileth for a temporary Faith may cleane drie away as the Corne sowen in stony ground witnesse Simon Magus Demas and many that beleeued in Christ It is likely that they which are ouer-bold neuer thorowly tried the truth of their Faith for one note of true Faith is an holy iealousie lest Faith should decay §. 60. Of losing Faith 2 THogh true Faith cannot totally finally fall away yet it may to their feeling be so farre gone as it will make them with heauy harts to repent their proud boldnesse and carelesse security For 1 It may be so couered ouer and smothered as it cannot be discerned they can for the time haue no assurance of it 2 All the ioy and comfort of it wherewith they were formerly vpheld may be cleane taken away and they euen faint for want of it 3 No fruits thereof may appeare but they be as trees in winter little conscience of any duty dull in hearing Gods word cold in prayer nothing remaining but a formall profession if that 4 Their consciences may proue a very racke a greeuous torture and torment vnto them 5 It is not like to be recouered with a wet finger with a light sigh and a groane but they may call cry and roare againe and againe before they be heard 6 When they recouer it it may be they shall neuer attaine to that measure which once they had if to that measure of the thing it selfe yet not of the ioy and comfort of it they may carry the griefe of this their folly to their graues §. 61. Of the grounds of Scripture against secure boldnesse FOr preuenting these fearefull effects they who are tempted to this extreame must be very watchfull ouer themselues and seriously meditate of those premonitions which tend to this purpose as Let him that thinketh he standeth take heed lest he fall Thou standest by Faith be not high minded but feare Take heed that no man fall away from the grace of God Take heed lest at any time there be in any of you an euill heart of vnbeleefe in departing from the liuing God Let vs feare lest at any time by forsaking the promise any of you should seeme to be depriued Watch and prau that ye enter not into temptation If any withdraw himselfe my soule shall haue no pleasure in him Not without iust cause are these and such like premonitions much vrged and pressed by the Holy Ghost for well hee knoweth how prone we are to fall away from grace Lead iron stone or any other earthy heauy thing is not more prone to fall downeward if it be not continually drawne and held vp by some meanes or other nor water more subiect to waxe cold if fire be not kept vnder it then we are to decay in grace if wee bee not watchfull ouer our selues and carefull to vse all good meanes for nourishing and increasing thereof Besides we are subiect to many temptations which are as water to fire they will soone quench the Spirit if we be not the more watchfull and carefull to stirre it vp Yea if once we waxe secure selfe-conceited and ouer-bold wee prouoke God to giue vs ouer to
Satan and our owne lusts as for a time he gaue Dauid ouer §. 62. Of the assurance of Faith THe ground of the latter extreame is that they feele the flesh in them they are very weake and prone to fall away and many in all times haue fallen away Answer These that are thus tempted must know that the cause of our assurance is not in our selues but in Christ our head as we lay hold of him so he fast holdeth vs for there is a double bond whereby we are knit vnto Christ one on Christs part the other on ours That is the Spirit of Christ Hereby wee know that wee dwell in him and he in vs because he hath giuen vs of his Spirit This is our Faith for Christ dwelleth in our hearts by Faith Now though our Faith should let goe her hold yet Christs Spirit wōld not let go his hold This ground of assurance the Scripture expresly declareth for saith Christ I know my sheepe I giue vnto them eternallife and they shall neuer perish now marke the reason There shall not any plucke them out of my hand My Father which gaue them me is greater then all and none is able to take them out of my Fathers hand Wherefore the Diuell and all his adherents can doe no more to put out the light of Faith and plucke vs from Christ then all Creatures on Earth can to extinguish the light of the Sunne For why The Sun from whence this light commeth is farre aboue all they cannot come at it So Christ on whom our Faith is founded is farre aboue all our enemies Christ must be plucked out of Heauen if true Faith vtterly fall away 2 Let the fore-named weake ones consider that as the flesh is in them to make them weake so also the power of Christs Spirit is in them to make them strong Though the spirit suffer the flesh sometimes to preuaile it is not because the flesh is stronger then the spirit or the spirit weaker then the flesh but because the Spirit in wisdome will haue vs see our weakenesse see in what need we stand of the power of God flie to God depend vpon him and at length the Spirit will preuaile and get full conquest 3 As for the fals of other wee know not what they were in truth §. 63. Of the grounds of Scripture for perseuerance TO be freed from this last temptation they which are subiect thereunto must seriously ponder those scriptures which set forth the certainty and perseuerance of Faith which are such as these He that beleeueth hath euerlasting life and shall not come into condemnation but is passed from death vnto life He that drinketh of the water that I shal giue him shall neuer thirst but the water that I shall giue him shal be in him a well of water springing vp into euerlasting life This is the victory that ouercommeth the World euen our Faith Hee that beleeueth on Christ shall not be confounded They that trust in the Lord shall be as Mount Zion which cannot be remoued but abideth for euer The grounds of this stability of Faith are in the Scripture noted to be these 1 The constancy of Gods loue mercy truth couenant calling gifts and the like which is set forth by these and such like promises as these be I haue loued thee with an euerlasting loue With euerlasting kindnesse will I haue mercy on thee My mercy shall not depart away from him The Lord hath sworne in truth hee will not turne from it I will make an euerlasting couenant with them The calling and gifts of God are without repentance 2 The perpetuall efficacy of Christs intercession manifested in one particular example which is to be applied to all his Elect for what he said to Peter I haue praied that they Faith faile not he performeth for all 3 The continuall assistance of the Holy Ghost in which respect it is said That hee shall abide with vs for euer and that hee which hath begunne a good worke will finish it If well we weigh and apply these and such like testimonies of Scripture though we worke out our saluation with feare and trembling yet shall we not be fearefull and doubtfull of the issue §. 64. Of preseruing and encreasing Faith AS a preseruatiue against those two poysonous potions and as a meanes to keepe vs in the right way from falling into any of the two extreames diligent care must bee vsed to preserue and encrease this precious gift of Faith for if Faith be kept aliue so as it may beare sway in vs it will keepe vs both from boasting and doubting Two especiall points there be which make to this purpose 1 A conscionable and constant vse of the meanes which God to this end hath appointed 2 Faithfull and hearty prayer for Gods blessing on those meanes The meanes are two First the ministery of Gods Word Secondly the administration of the Sacraments §. 65. Of vsing the word for increase of Faith VVEe haue heard before how Faith was bred by the word now the word is like to a kind natural mother which giueth sucke to the child which shee hath brought forth whereupon saith the Apostle As new borne babes desire the sincere milke of the word that yee may grow thereby He had said before That we were borne anew by the word of God Here hee sheweth that the Word hath a further vse namely to make vs grow For by the Word the promises of God which at first were made known vnto vs and whereby Faith was bred are againe and againe brought to our remembrance the tender and offer of them oft renewed so as thereby our Faith which otherwise might languish away thorow our own weakenesse and Satans temptations is not onely preserued but exceedingly quickened strengthened and increased Vse Our care therefore must be diligently to frequent the publike ministery of the Word for by it Christ is lift vp in the Church as the brasen Serpent was in the Wildernesse Yea also to reade and search the Scriptures in Families and with our selues alone We heard before that we must attend on the Word till we find Faith wrought in vs. Here we further learne neuer to giue ouer but so long as our Faith hath neede to be confirmed and increased which will be so long as we liue in this world to vse the Word Wee may not therefore thinke it sufficient that we haue had this benefit of the Word to beleeue we must labour for a further benefit to be established and confirmed thereby more and more in our most holy Faith §. 66. Of vsing the Sacraments for increase of Faith THe Sacraments are purposely added for this end to strengthen our Faith which they doe two wayes First they are Gods seales added vnto his word that by two immutable things Gods promise and Gods seale wherein it
is an expectation of such good things to come as God hath promised and Faith beleeued 1 In expectation especially consisteth the very nature of Hope If we hope c. We waite Dauid ioyneth hoping and waiting together as implying one and the same thing Waite vpon the Lord and hope in him 2 Good things are the proper obiect of Hope herein it differeth from Feare We feare things euill and hurtfull I looked that is hoped for good saith Iob The thing namely that euill thing which I feared is come vpon me Iob 3. 25 30. 26. 3 These good things are to come not past nor present which either are or haue beene seene Hope which is seene is no hope for how can a man hope for that which he seeth 4 They are also such as God hath promised For the ground of our Hope is the promise of God who is faithfull and true we may well waite for that which he hath promised whatsoeuer it be In this respect this true Hope is termed The Hope of the Gospel that is an Hope which waiteth for those things which in the Gospel are promised This was the ground of Simeons Hope These promises are of all needfull things in this world both Spirituall and Temporall of assistance vnder all crosses and of deliuerance from them and at length of eternall glory and happinesse in heauen which because it is furthest off and includeth in it an accomplishment of all other promises is the most proper obiect of Hope In which respect the Scripture doth thus entitle it Hope of Saluation Hope of eternall life Hope of glory c. 5 The things we hope for are also such as Faith beleeued For there is such a relation betwixt Faith and Hope as is betwixt a mother and a daughter Faith is the mother that bringeth forth Hope and Hope is a blessed daughter which nourisheth Faith Faith is the ground of things hoped for Till a thing be beleeued a man will neuer hope for it By Faith we waite that is Faith causeth vs to waite Againe except a man hope and waite for that which he beleeueth his Faith will soone decay §. 4. Of assurance and patience of Hope THus in generall we see what Hope is There are two especiall properties which the Scripture doth oft annexe to Hope 1 Assurance 2 Patience For Assurance expresly saith the Apostle Shew diligence to the full Assurance of Hope In regard of this property it is said Hope maketh not ashamed that is disappointeth not him that hopeth of the thing which he waiteth for so as he need not be ashamed of his Hope Fitly therefore is it termed An Anchor of the soule both sure and stedfast According to the quality and quantity of Faith is the quality and quantity of Hope What a man beleeueth that he hopeth for as he beleeueth so he hopeth for it but true Faith doth assuredly beleeue the truth of Gods promises therefore true Hope doth certainely expect them for there are the same props to vphold our Hope as are for our Faith to wit the goodnesse power truth and other like attributes of God Hope ariseth not from mans promises nor is nourished by mans merits Our aduersaries make vncertainty a property of Hope and ground it vpon coniectures and probabilities wherby they take away one main difference betwixt the hope of sound Christians and carnall Libertines and cleane ouerthrow the nature of sauing Hope for though by reason of the flesh the best may sometimes wauer in their Hope as well as in their Faith yet is not this wauering of the nature of Hope but the more Hope encreaseth the more is doubting dispelled For Patience that also is expresly attributed to Hope If we hope for that we see not we doe with patience waite for it How needfull it is that our Hope bee accompanied with patience we shall see hereafter §. 5. Of the agreement betwixt Faith and Hope HOpe agreeth with Faith in many things for example in these In the Author and worker of them both which is Gods holy Spirit as Faith is a fruit of the Spirit so we abound in Hope thorow the power of the holy Ghost In the common matter for both are sauing and sanctifying graces as We are saued by Faith so also by Hope and as By Faith the heart is purified so he that hath Hope purgeth himselfe In the Ground of them both of them are grounded on Gods promises as we haue heard In the fore-named properties Assurance and Patience The same Apostle that made mention of Assurance of Hope mentioneth also Assurance of Faith and as he that hopeth waiteth with patience so he which beleeueth maketh not haste In continuance which is onely til they haue brought vs to the possession of the inheritance promised in which respect Loue which continueth euen in Heauen is preferred both to Faith and Hope In many excellent effects as are a cleare and quiet conscience an vtter denyall of a mans selfe a casting of himselfe wholly on Gods grace a patient bearing of all crosses perseuerance vnto the end c. §. 6. Of the difference betwixt Faith and Hope THey differ in these things especially 1 In their order Faith is first for it bringeth forth Hope Faith is the ground of things hoped for 2 In the kind of Obiect Faith is also of things past and present hope onely of things to come Obiect Faith is also of things to come for we beleeue eternall life Answ Faith giueth a subsistence and present being to such things as are to come by it we beleeue those good things which are promised to be ours though the possession of them be to come 3 In their nature Faith beleeueth the very truth of Gods promises and sealeth that God is true Hope waiteth till God manifest and accomplish his truth Thus we see that Hope is a different and distinct grace frō Faith yea so as it may be of vse when faith faileth and it serueth to cherish and vphold Faith needfull it is therfore that vnto Faith it be added §. 7. Of the resemblance betwixt Hope and an Helmet FItly is Hope resembled to an Helmet which according to the notation of the Greeke word couereth the head all ouer so as vnder it may be comprised the Beuer and whatsoeuer couereth the face The vse of this Helmet is to keep and fence the head safe from Arrowes Darts Bullets Swords and other weapons whereby it might otherwise be sorely wounded and the man be killed downe-right He that hath his head and face well and safely couered will be bold and couragious without feare lifting vp his head and looking his enemy in the face and so boldly goe on forward not fearing Arrowes Darts or any such things that shall be shot
thinke any thing as of our selues Our sufficiency is of God who hath made vs able Ministers Note what Christ saith to his Apostles Without me ye can doe nothing Great were the paines which Saint Paul tooke in the execution of his Ministery Hee laboured more abundantly then all the rest whereby is manifested that hee had a great ability thereunto yet he saith It is not I but the grace of God which is with me In this respect he saith more indefinitely of all Ministers That neither he which planteth is any thing nor he which watereth I shewed before that the worke of the Ministery is a diuine worke and that Ministers are but men Now what is man to that which is diuine Is not this a strong motiue to incite all to pray for their Ministers Without Gods assistance and blessing they are nothing Yet through God they are mighty Vse 2 Let not such as haue some ability hereunto be insolent therein no though they haue gifts eminent aboue others For who maketh thee to differ from another and what hast thou that thou didst not receiue Now if thou didst receiue it why dost thou glory as if thou hadst not receiued it Let such as are insolent take heed that God take not away their ability from them God hath so dealt with many §. 155. Of praying for ability in Ministers ALL the particulars here set downe for which the Apostle would haue the Ephesians pray in his behalfe may be drawne to these two heads Ability and liberty to exercise his ministery Hence ariseth a double instruction one for Ministers the other for People That which Ministers ought most of all to seeke for is that they may well performe the worke of their Ministery 2 This also is it which people ought to beg of God for their Ministers Obserue the seuerall places wherein the Apostles desire people to pray for them and ye shall find this to be the matter of their requests When the Apostles were assembled to pray together thus they prayed O Lord grant vnto thy seruants that with all boldnesse they may speake thy Word For Ministers their Ministeriall function is that particular worke which God hath appointed to them their proper Talent whereof they are to giue a particular account vnto the great shepheard of the sheepe and the meanes whereby they may best manifest their loue to Christ For People the Office of Ministers was appointed to gather them together till they all meete in the vnity of faith and knowledge of the Sonne of God vnto a perfect man In a word Ministers by well performing their ministerial function doe most good both to themselues and their people Marke what Saint Paul saith to Timothy In doing this thou shalt both saue thy selfe and them that heare thee How contrary are the desires of many Ministers to Pauls Vse 1 If God should appeare to them as he did to Salomon and say Aske what I shall giue thee I am afraid that too few would desire ability to doe their worke but rather some great liuings others places of dignity others applause and praise of people with the like For these are the things which men hunt after But are people otherwise minded doe they desire that their Ministers should be able faithfull and painefull Surely very few in comparison of the multitude who rather desire such as are quiet men content with any thing friendly and familiar with them not inquisitiue into them nor examining what knowledge faith repentance and such like graces they haue not busie in prying into their faults but rather winking at them suffering euery one to follow their owne delights with the like which are profitable neither to people nor Minister For by such remisnesse and negligence People die in their iniquity and their blood shall be required at the Ministers hand Vse 2 Let such as respect Gods glory the edification of his Church or saluation of their owne soules here learne what to pray for in their Ministers behalfe and if they haue Ministers endowed with such gifts blesse God for them For what we are to pray for we must also be thankfull for when it is bestowed as the Apostle implieth saying Labour by prayer for vs that for the gift bestowed vpon vs for many thankes may be giuen by may persons for vs. Yea let them most esteeme and account of such Ministers Hauing them in singular loue for their works sake Not like the common sort who best esteeme good fellowes and boone companions as they speake such were those Israelites of whom the Prophet thus speaketh If a man prophesie of wine and strong drinke hee shall euen be the Prophet of this people §. 156. Of Vtterance what is here meant thereby NOw come we more distinctly to handle the particular points here laid downe The first is vtterance The word translated vtterance vsually signifieth speech It is taken either passiuely for that which is spoken and vttered or actiuely for the very vttering of that which is couceiued In the former respect speech and vtterance is giuen when God ministreth vnto his seruants matter to speake according to that which Christ saith to his Disciples It shall be giuen you what you shall speake In the latter respect it hath reference both to the speakers inability and so implieth an ability and faculty well to vtter that which he is to speake and also to the opposition which by others is made against him and so it signifieth leaue and liberty to speake I take the middlemost o◠these significations to bee especially meant which i◠an ability and faculty to vtter that which is to be spoken yet so as the other two may not simply be excluded for fit matter to be vttered and a good faculty to vtter it may not be seuered abundance of good matter without ability to vtter it is without profit it cannot edifie another Ability to speake well without good and sound matter is meere vanity it can but tickle the eare Againe if a Minister haue both these and want liberty his knowledge and gift of vtterance are but as candles put vnder bushels §. 157. Of a Ministers ability to vtter what hee conceiueth HEre then I collect that It is needfull for a Minister as to haue matter worthy to be vttered so also a faculty well to vtter it He must be apt to teach It should seeme that Moses felt the want of this when he said I am not eloquent but slow of speech and of a slow tongue And Ieremiah when he said I cannot speake Therefore the Lord gaue them vtterance The matter which a Minister conceiueth is onely profitable to himselfe the vtterance of it is that which profiteth others for faith commeth by hearing Little regard haue they to the good of Gods Church who spend all their dayes in the Vniuersity or in some
for their vnworthy walking therin make themselues accessary to this great and grieuous sinne of blasphemie and accordingly shall bee iudged with the iudgement of blasphemers §. 8. Of Gods mercy in forgiuing blasphemy THough blasphemy bee so heinous a sinne as hath beene declared yet Christ here expresly saith that Blasphemy shall be forgiuen so as from hence we may gather that Blasphemers are not vtterly excluded from all hope of pardon Instance Saint Paul who thus saith of himselfe I was a blasphemer but I obtained mercy Thus the Lord sheweth that the saluation of man is as deare and tender vnto him as his owne name the piercing and striking thorow of his own name doth not prouoke him to cast the blasphemer into hel but his pitty rather moueth him to offer pardon that so the blasphemer beholding Gods goodnesse striuing with his wretchednesse may be ashamed of the foulenesse of sinne and brought to repentance for it Haue we not iust cause in this respect to wonder and say O the depth of the riches of the mercy of God! Hearken to this ô ye blasphemers of the name of God though the great flying Booke of Gods curse be gone forth against you yet may it be called in againe Note for this purpose what Saint Paul saith of Gods mercy to him who had beene in former times a blasphemer For this cause I obtained mercy that in me first Iesus Christ might shew forth all long suffering for a patterne to them which should hereafter beleeue in him to life euerlasting Cease therefore to blaspheme any more Lay hold of this Gospell this glad tidings of reconciliation and be moued thereby to seeke how you may best honour his name whom in former times you haue blasphemed And let all of vs herein shew our selues children of our Heauenly Father in bearing with such as haue sought our disgrace This is an hard lesson to learne for man accounts his name more deare the his life and had rather his head or heart should be stricken thorow then his name and honour Hence is it that the least reproach and disgrace causeth the greatest reuenge that can be thought of But this humour ariseth from corrupt nature Christ commandeth to blesse them that curse vs which precept the Apostles put in practise for of himselfe and of others saith Saint Paul Being defamed we intreat §. 9. Of the principall Obiect of Gods mercy Man AS the riches of Gods mercy is in generall commended by forgiuing all manner of sinne euen blasphemie so in particular it is commended vnto Man by making him the peculiar obiect of this mercy of God for to man doth Christ in speciall appropriate it saying All manner of sinne shall be forgiuen vnto MEN as Saint Matthew records it To the SONS OF MEN as Saint Marke sets it downe From whence we may gather that MAN is the most principall obiect of Gods mercy This instance of forgiuing sinne goeth beyond all other that can be giuen to commend the mercy of God especially if we consider what was done to effect this To discharge man of that debt whereunto hee stood bound through sinne vnto the iustice of God the Sonne of God must come downe from Heauen and become a son of man and in mans roome and steed he made sinne offering himselfe vp a sacrifice to satisfie Gods iustice for mans sinne And that man might be made partaker of that which Christ did in this kind Sonnes of men must be vnited to the Sonnne of God by the Spirit of God that as by the former vnion God and man became one person so by this latter vnion the sonnes of men and the Son of God might make one body which is Christ No creature but Man doth partake of Gods mercy in this kinde vnsensible and vnreasonable creatures are not subiect to sin nor yet to the eternall punishment of sinne because they haue no immortall soules The good Angels neuer sinned and in that respect had no need to taste of this kind of mercy whereupon when an Angell brought the newes of Christs birth he saith in the second person To you is borne a Sauiour but when the Prophet a sonne of man foretold thereof he saith in the first person To vs a child is borne To vs a Sonne is giuen The euill Angels that had as much need thereof as sonnes of men are reserued in euerlasting chaines vnder darkenesse vnto the iudgement of the great day This mercy is not vouchsafed vnto them in regard whereof it is said that Christ tooke not on him the nature of Angels but he tooke on him the seede of Abraham In this respect we may with an holy admiration cry out and say What is man that thou art mindfull of him and the sonne of man that thou visitest him The reason why God should thus respect man aboue all other creatures cannot be fetched out of man Man hath his being from god as well as other creatures in his nature there is no such excellency as for it he should be preferred before all others for he was made of the dust and in his substance much inferiour to the Angels neither can there be any merit or desert in his actions for in his best estate hee could doe no more then what of duty hee was bound vnto But when God afforded him this great mercy whereof we now speake he was dead in sin a slaue of Satan an enemy of God It was therefore Gods good pleasure that made him thus to make choice of man to make him the most principall obiect of his mercy and in this respect the Apostle vseth a word which signifieth a proper and peculiar loue to man How doth this checke the sonnes of men for their vngratefulnesse against God whereas this proper and peculiar loue of God to man should prouoke him to exceede all other creatures in setting forth the honour and glory of God who hath so respected him Man for the most part dishonoureth God more then all other creatures except the infernall spirits who wholy and onely set themselues to dishonour and blaspheme the name of that great God who reserueth them in euerlasting chaines For if wee looke into the highest Heauens there we shall see the heauenly Spirits stand before the Throne of God ready to receiue and execute any charge that he shall giue them yea there we shall heare them singing continually praise vnto the Lord and reioycing when God is any way glorified in Heauen or in earth Doe any of the sonnes of men so farre exceede the Angels in glorifying God as Gods mercy hath more abounded to vs then to them What we shall doe in Heauen I know not but how farre short the best of vs on earth doe come of them none can be ignorant Descend we therefore a little lower into the next heauens where wee may behold the Sunne Moone Starres and whole hoast of those
against this and say The title MAN might haue implied as much I answere that there is a farre greater emphasis in this title Sonne of Man as according to the Hebrew phrase it is more emphaticall to say a sonne of disobedience a sonne of perdition then a disobedient and forlorne man To apply that which hath been said of this title it is without all exception cleare that by the Sonne of Man is heere meant Christ Iesus For Christ neuer attributeth this title to any but to himself Besides sin and blasphemy which is heere said to be committed against the Sonne of Man is not properly committed against a meere man In Christs manner of setting forth himselfe vnder this title Sonne of Man note his modestie and his humilitie Hee doth heere set himselfe forth as God that hath power to forgiue sinnes a great and excellent dignitie and therefore speaketh of himselfe in the third Person as of another Behold his modestie There were many most excellent titles due and proper to him which others attributed to him as Sonne of God King Lord Iesus Rabbi and the like but he himselfe maketh choice of that which of all other was the meanest and ministred least matter of ostentation Behold his humilitie As these graces are to be admired in Christ so are they to be imitated by vs. §. 12. Of the particular respect wherein the title Sonne of Man is heere vsed HAuing spoken of this title Sonne of Man in generall let vs now more distinctly and particularly consider in what respect it is heere vsed Many take it heere by way of extenuation as if Christ more largely had thus said Considering that the Son of God was pleased to take vpon him mans nature and in that nature to appeare vnto men and in such a shape to appeare as he could not be discerned to be any other then a man they which speake against him and blaspheme him may seeme to haue some pretext and excuse because they knew him not to be the Sonne of God and in that respect their sin may be forgiuen them They who take this title vsed heere in this sence illustrate their meaning with the similitude of a Kings sonne and heire apparrelled with a beggers tagged ragges if any of the subiects meeting him but not knowing him should reuile him and otherwise abuse him that subiect should not be condemned of high treason his ignorance of the person would extenuate his fact Answ Though that similitude doe fitly illustrate the pretended sence and meaning of the words yet this sence is not pertinent to the present place and purpose of Christ The maine scope of Christ in this place is to aggrauate the sinne against the Holy Ghost But to compare it with a small light sinne is no aggrauation Wherefore I rather take this title Sonne of Man in a contrary sence not in way of extenuation but of aggrauation whereunto it tendeth if this title bee taken as setting forth on the one side the low degree of humiliation whereunto Christ descended for our sakes together with the vnspeakeable loue of God in giuing his onely begotten Sonne to be a Sonne of Man and on the other side mans light account or rather plaine contempt of Christs abasement and of Gods kindnesse as if more largely and distinctly it had been thus said Though men not in thought only but by word and deed also dishonor and blaspheme him who is not onely the Almightie Creator of all things but also the mercifull Redeemer of mankind who being the eternall Sonne of God for mans sake became a Sonne of Man and from the highest heauens descended into the lowest parts of the earth to deliuer them who through feare of death were all their life time subiect to bondage yet may this sinne and this blasphemie be forgiuen To illustrate this with the forenamed similitude Suppose a Kings subiect be a gally-slaue and to redeeme him the King send his only sonne and this sonne become a poore slaue to deliuer that subiect and yet that subiect speake against reuile and euill intreate this Prince is not this more then monstrous ingratitude And is it not admirable goodnesse in the King and Prince to forgiue that ingratitude This is that goodnesse of God which is intimated vnder this phrase Whosoeuer shall speake a word against the SONNE OF MAN it shall be forgiuen him §. 13. Of Gods goodnesse ouer comming mans vngratefulnesse THE Doctrine arising from the fore-named clause is this Mans vngratefâ—lnesse drieth not vp the spring of Gods goodnesse Note how Dauid setteth forth Gods goodnesse in this respect for after hee had set forth the ingratitude of the Israelites in many respects concerning God he saith Yet he being full of compassion forgaue their iniquitie And again after hee had shewed how they forgate God their Sauiour c. He addeth that God turned away his wrath and remembred for them his Couenant Thou hast played the harlot with many louers a great point of ingratitude yet turne againe to me saith the Lord to rebellious Israel But most euideÌ„tly is this proued by that mercy which was shewed to many thousands of those Iewes who euilly intreated the Sonne of Man a man approued of God among them by miracles wonders and signes And denied the Holy one and Iust and desired a murtherer to be granted vnto them And killed the Prince of life The Reason is euident Gods goodnesse ariseth from himselfe and it is answerable to his greatnesse As mans vnworthinesse hindreth not God to shew mercy to man at first when he is dead in sinne so mans vngratefulnesse stoppeth not the current of his mercie when it hath begun to flow forth but like a flood of water it ouerfloweth all the dammes that are made against it by mans ingratitude what God doth he doth for his owne sake Vse As before we had euidences of Gods rich mercie so heere behold long-suffering mixed with mercy nothing commends ones patience more then abuse of kindnesse By Gods ouercomming mans euill with his goodnesse he sheweth himselfe to be slow to anger and that hee delighteth not in the death of sinners Vse 2 Hereby men that haue formerly despised the bounty and goodnesse of God may bee emboldened notwithstanding to returne vnto the Lord according to that which the Prophet said vnto the vngratefull Israelites in the name of the Lord Thou disobedient Israel returne and I will not let my wrath fall vpon you for I am mercifull Vse 3 Hereby also all that professe themselues to be the children of God our heauenly Father may learne to be like him in long-suffering and not to suffer themselues to be ouercome with euill but to ouercome euill with goodnesse THE SECOND PART Of Gods Iustice A Generall vse of all that hath been said of the Mercy of God in forgiuing sinnes euen all manner of sinnes not blasphemies excepted committed by any person yea though the blaspemie
Faith 268 Faith onely keepeth off the Diuells darts 281 And quencheth the fire of them 283 Wretched are such as want Faith 284 Satan most assaulteth Faith his wyles against it 286 Faithfulnes required in Ministers 540 Wherin their Faithfulnes consists 540 Fasting 446 The seuerall kinds of Fasting 446 The difference betwixt a religious Fast and other Fasts 448 How farre al sustenance is to be borne in the time of a Fast 449 What other things beside food are to be forborne in a Fast 451 How far the body is to be afflicted in a Fast 453 The occasions of a Fast 454 Of set times for a Fast 455 The continuance of a Fast 456 A Fast in whole and in part 456. 457 Supplication the principall end of a Fast 459 Examination another end of Fasting 460 Humiliatiō a third end of Fasting 461 Mortification a fourth end of Fasting 462 Grounds of Fasting vnder the new Testament 463 Motiues to Fast 463. 464 Publike and priuate Fasts 467 Fearefulnesse 8. 261 Flesh and Blood 53 Our enemies more then Flesh and blood 54 Flying affoords no safetie 119 Forgetfulnesse of Gods promises dangerous 269 Forgiuenesse of sinne See Sinne. G GHOST How the Holy Ghost is gotten 485 How knowne when the Holy Ghost is in vs. 484 How the Holy Ghost prayeth for vs. 482. c. Why needful that the Holy Ghost pray for vs. 483 Prayer wrought by the Holy Ghost commeth out of mans spirit 486 How the sinne against the Holy Ghost may be discerned 382 Who commit that sinne are not to bee prayed for 381 Gods properties commended by faith 200 Gods grace mercy power truth props to Faith 225 Goodnesse of God See Mercy Gospell what it is 165 Why peace is attributed to it 167 The Ghospell of peace prepares a mans heart against trouble 168 The Gospell assureth that nothing shal hurt vs. 170 Operations of the Holy Ghost 597 How sin is committed against the Holy Ghost 596 Blasphemie accompanieth the sinne against the Holy Ghost 598 What is the sin against the holy Ghost 598. c. Difference bewixt the sin against the Holy Ghost and other sins 603. c. Who may fall into the sin against the Holy Ghost 605 They who neuer professed the Gospel may sin against the Holy Ghost 606 The Scribes and Pharisies sinned against the Holy Ghost 607 The sin against the Holy Ghost cannot be pardoned 608. 614. c. Why the sin against the Holy Ghost is vnpardonable 615 The certainty of his damnation who sinneth against the Holy Ghost 617 How the sin aginst the Holy Ghost may be preuented 622 The Elect cannot fall into the sinne against the Holy Ghost The Gospel assureth that all things shal turne to our good 171 The Gospell reuealeth a remedy for mans misery 221 The Gospell is a mystery 528 The Gospell is the proper obiect of preaching ibid. Difference betwixt Law Gospell 101 A blessing to haue the Gospell 168 Grace of God free 227 The Graces of God to be imploied 24 Spirituall Graces for defence 19 Euery Grace to be manifested 26 Grace to be added to Grace 29 Grace decayed may be repaired 100 Spirituall wounds healed 285 Griefe of heart before faith 240 Causes and fruits of true griefe 242 H HEretikes peruert the Word 331 HEART A pure Heart Integrity of Heart 255. c. Heauen How far we may be made partakers of it while here we liue 411 HOPE What Hope is 296 Why it is called Hope of saluation 295 Assurance and patience are properties of Hope 297 Vncertainty no property of Hope 298 How Hope faith agree differ 299 Hope fitly resembled to an helmet 300 The vse of Hope 301 Hope necessary in foure respects 302 How Hope is gotten preserued 305 The end of Hope oft to bee meditated on 307 Hope an anchor 308 Hope to bee cast on a sure ground fast fixed and the hold of it oft renewed ibid. Satans wiles against Hope 309 False grounds of Hope 310 Humiliation an end of fasting 461 I IEalousie Good Iealousie 557. 559 Ignorance a fearefull sin 338 Jgnorant persons the diuels vassals 76 Illumination before Faith 239 Imprecations lawfull and vnlawfull 397. c. Vsuall Imprecations taxed 395 No man may pray against himself 394 Incredulity a grieuous sinne 234 IOY Spirituall Ioy. Notes thereof 250 Ioy of Hypocrites not sound ibid. Iustice See Righteousnesse Who are Ouer-Iust 158 Seuerity of Iustice caused by abuse of mercy 595 K KNowledge of the Word necessarie 321. 337 Meanes to get Knowledge 321 Things Known to be made Known 527 L LAw worketh a sight and sence of our misery 220 The Law is a rule of righteousnes 143 The Law and Gospell differ 101 Libertines carelesse in doing what they may 30. 31 Loue commeth from faith 203. 253 Loue the ground of a cleare conscience 253 Exhortations in Loue. 6 M MAgistrates must cut off enemies 314 Magistrates ought to punish blasphemers 581 Man the obiect of Gods mercy 584 Mans vngratefulnesse 586 Sonne of Man See Sonne Meanes take not away the vse of faith 292 Neglect of Meanes a tempting of God 31 The danger of neglecting Meanes 33 Mercy of God abundant 101. 227. 572 Gods Mercy in forgiuing sinne 572 The extent of Gods Mercy in forgiuing all sins 574 Man the principall obiect of Gods Mercy 584 Mercy of God offered to all 587 Mercy of God ouercomes mans vngratefulnesse 593 Mercy of God abused turned into seueritie 595 Merit What is required to cause merit 149 Mans righteousnesse cannot bee meritorious 150 Millenaries see Chiliasts Ministers Ambassadors 535 Ministers dignitie and duties 538 539 Ministers haue no ability of themselues 513 Ministers calling most excellent and difficult 510 Ministers most opposed against 511 Ministers false most dangerous 512 Ministers to be prayed for 509 Especially if restrained 556 Ministers to be highly esteemed 537 Ministers may not be disgraced 538 Ministers comfort and encouragement 539 Ministers must make knowne what they themselues know 527 Ministers must deliuer nothing but what they haue receiued 540 And al that they haue receiued 541 Ministers must deliuer the Word as Gods word 541 In Ministers is required Grauitie Authority and sinceritie 542 Ministers boldnesse 522 Ministers must refute errours and reproue vices 315 Ministers must carry themselues according to their present cōdition 562 Ministers must vse what libertie they can 553 Ministers inhibited whether they may preach 554 Ministers are preachers to themselues 52 Gods mercy in ordaining Ministers 554 The word may not be reiected because Ministers are men 545 Ministers oft vsed as malefactors and why 547 Mans weaknesse succoured and faith supported by the Ministery of men 544 Mortification an end of fasting 462 MYSTERY What a Mystery is 529 The Gospell is a Mystery ibid. A Mystery requireth study and prayer 530 Knowledge of a Mystery no matter of boasting but of thankesgiuing 531 No maruell that many erre in Mysteries ibid. N NIght-vigils 489 Vncertaine whether Christs comming to iudgement shall