proceeding from faith and so we are iustified h Declaratiuè declaratiuely that is our workes proceeding from faith doe declare before men that wee haue faith our good workes declare the truth of our faith and manifest that our faith is not in vaine Of which later Iustification S. Iames speakes saying i Iam. 2. 21. Was not Abraham our Father iustified by workes when he had offered Isaak his sonne vpon the altar Secondly I answer that there is a true faith working by loue knowne by the fruits of good workes and there is also a false fained faith a vaine and fruitlesse faith The former of these is commended by S. Iames in Abrahams faith whose faith wrought with his workes k Vers 22. Seest thou how faith wrought with his workes and this faith which is a working faith being fruitfull in good workes is that faith which we approue and allow of this is that faith which we maintaine and defend this is that faith which we preach and exhort all men to labour for And as for the other faith which is without workes wee doe with S. Iaâ—es hold that it is l Vers 17. 20. vaine yea a dead faith and therefore doth not iustifie a sinner either before God or men In breefe wee hold and teach that faith onely iustifieth but yet that faith which iustifieth is not alone but hath necessarily joyned vnto it the fruit of good workes For if faith want good wokes wee say with S. Iames that m Vers 26. as the body withâ—ut the spirit is dead so faith without workes is dead also And therefore I conclude with S. Paul n Rom. 3. 28. that a man is iustified by Faith without the deedes of the Law This is the first benefit of true sauing faith Iustification The second is Adoption whereas by nature wee are 2 Adoption children of wrath by grace through faith in Iesus Christ wee are made sonnes of God The Euangelist S. Iohn speakes thus of them that haue true faith in Iesus Christ o Joh. 1. 12. as many as receiued him to them gaue hee power to become the sonnes of God euen to them that beleeue on his name And S. Paul to the Galatians saith p Gal. 3. 26. Yee are all the children of God by faith in Christ Iesus And this is an exceeding great priuiledge for if we be children and sonnes of God then as the Apostle saith wee are q Rom. 8. 17. heires heires of God and ioynt-heires with Christ The third is the purifying of the heart Faith purifieth 3 Purifying the heart the heart S. Peter speaking of the faith of the Gentiles saith that God r Acts 15. 9. put no difference betweene vs and them purifying their hearts by faith Å¿ Matth. 5. 8. Blessed are the pure in heart saith our Sauiour for they shall see God Now t Fide mundantur corda vt possit videri Deus Bern. the hearts of men are purified as one saith by faith that they may see God Man by nature is corrupt and the heart polluted with filthinesse of sinne which filth is not washed away but by Faith in Iesus Christ For true faith apprehending Christ for iustification is a meanes to purifie the heart Faith purgeth out the corruption and filthinesse of sinne it cleanseth the heart from euill thoughts earthly cogitations and fleshly Iusts it purifieth the heart from infidelitie superstition ignorance from pride hypocrisie rancour grudging hatred malice and enuie For these defile a man and make the heart vncleane from which the heart is purified by Faith The fourth is a good and happie life for we liue by 4 A happie life Faith as saith the Prophet Habakkuk u Habb 2. 4. How we liue by faith the iust shall liue by his faith Now we liue by Faith two manner of wayes First spiritually concerning the soule of which S. Paul saith x Gal. 2. 20. I liue by the faith of the Sonne of God Secondly concerning the affaires of this present life for Faith doth teach and direct a man in the course of his life what to doe and how to liue As first concerning a mans vocation and calling faith teacheth a man to walke diligently in his vocation and calling and to depend vpon God for a blessing vpon his labours Secondly faith teacheth a man to commit his wayes to the Lord and to referre the successe of his affaires and businesse to God and to waite vpon God for the bringing of his things to passe Thirdly â—n afflictions and crosses faith will teach a man to rest vpon God for deliuerance to be patient and not to seeke helpe by vnlawfull meanes Fourthly faith will make a man depend vpon the prouidence of God and trust God not onely for himselfe but for his children after him Thus the iust man liues by faith The first benefit is victorie ouer the world of which S. Iohn saith y 1. Iohn 5. 4. this is the victorie that ouercoÌ„meth the world Victorie ouer the world euen our faith Now whatsoeuer is in the world is of three sorts it is either about the pleasures and delights of the world or about riches and wealth of the world or about honours and preferments in the world Which S. Iohn brings to these three heads z 1. Ioh. 2. 16. the lust of the flesh the lust of the eyes and the pride of life Now a Christian hath much adoe to striue against these that he be not intangled and ouercome either by ambitious seeking of honours or greedie desire of profits or sinfull delights of the pleasures of the world But faith helpes a man to get victory ouer all these An example whereof we haue in Moses whose faith the Apostle commending saith a Heb. 11. 24. 25. 26. By faith Meses when he was come to yeeres refused to be called the sonne of Pharoahs daughter here was his contempt of honour chusing rather to suffer affliction with the people of God then to enioy the pleasures of sinne for a season here was his victorie ouer earthly pleasures and sinfull delights Esteeming the reproach of Christ greater riches then the treasures in Egypt here was his victorie ouer transitorie and deceitfull riches Thus by Faith Moses ouercame the world The sixt is victorie ouer our great aduersarie the Deuill 6 Victorie ouer the Deuill Of this S. Paul saith b Ephe. 6. 16. aboue all taking the shield of faith wherewith ye shall be able to quench all the fierie darts of the wicked Where Faith is reckoned as a speciall part of the armour of God to defend our soules against spirituall wickednesse And S. Peter appointeth faith as a powerfull meanes to driue away the Deuill c 1. Pet. 5. 8. 9. your aduersarie the Deuill as aroaring Lyon walketh about seeking whom he may deuoure whom resist stedfast in the faith The last benefit which we receiue through true faith 7 Saluation
made and accepted righteous in the sight of God but such workes as may seeme to haue an outward righteousnesse in them Secondly by the righteous man turning away from his righteousnesse is not meant such a righteous man as is in deede and in truth iust and righteous but such a one as is iust and righteous in his owne opinion thinking himselfe iust and righteous and seeming to others to be righteous Euen such a righteous man as Christ speakes of Å¿ Mat. 9. 13. I came not to call the righteous but sinners to repentance Wherefore if any such fall away it is euident that their righteousnesse was no true righteousnesse for he that is truly righteous is t Psal 1. 3. like a tree planted by the riuers of water that bringeth forth his fruit in his season his leafe also shall not wither The righteousnesse of a righteous man shall not vtterly decay the righteous man shall not quite fall away from his true righteousnesse Further an obiection is made from those places of Obiect 2 Scripture which mention a kind of loosing of faith a departing and erring from the faith As when the Apostle saith u 1 Tim 1. 19. holding faith and a good conscience which some hauing put away concerning faith haue made shipwrack And againe when he saith x 1 Tim 4. 1. In the latter times some shall depart from the faith And againe y 1 Tim 6. 10. the loue of money is the roote of all euill which while some haue coueted after they haue erred from the faith Now if a man may make shipwracke of his faith if he may depart and erre from the faith then it seemes that a man hauing faith may loose it and fall away I answere that by faith in those places mentioned Answ is not meant the true iustifiing faith by which a sinner is iustified and saued but faith there signifieth the sound doctrine of the Gospell which some had receiued professed and delighted in for a time but in time of tribulation and tentation when any trouble came vpon them or when the couetousnesse of money and filthy lucre tempted them and when the loue of the world ouercame them because they did not z 1 Tim 1. 19. hold faith and a good conscience and because they did not a 1 Tim. 3. 9. hold the misterie of the faith in a pure conscience but put a way a good conscience no marueile though their temporarie faith failed no merueile though they erred from the truth and so made shipwracke of faith For as one saith well b Vt salua fides ad portum vsâ— perueniat nauigationis nustrae cursus bona conscientia râ—gendus est Calu in 1 Tim. 1. 19. to the end that we may bring the ship of faith safe to the hauen the course of our sailing must be guided by a good conscience And sure it is that who soeuer hath receiued the true and sound doctrine of the Gospell of Christ whereby true faith is begotten in the heart and to that sound and wholesome doctrine ioynes a good conscience both before God and towards men he can neuer make shipwrack of his faith So then we may conclude that if any fall away from the faith they neuer had true iustifiing faith at the most and best their faith was but a temporarie faith they beleeued for a while and in time of temtation fell away Now seeing that the faith of Gods elect cannot vtterly Vse 1 faile nor altogether be lost this is profitable for instruction To make our calling election sure it teacheth vs to labour to make our calling and election sure To labour to be sure of this that we are in the blessed number of Gods elect and that we are effectually called of God which we may know by the works of sanctification and by the fruits of the Spirit this is that whereunto S. Peter exhorteth saying c 2 pet 1. 10. Wherfore the rather brethren giue diligence to make your calling and election sure for if ye doe these things you shall neuer fall Here is a promise you shall neuer fall a promise that the faith of the elect shall neuer vtterly faile and therefore the Apostle exhorteth to make our calling and election sure let vs make sure that we be elected and called of God and then it 's sure we shall neuer fall But how shall we know whether we be elected and called the Apostle answereth If ye doe these things ye shall neuer fall what things what must we do that we may be assured of our election and calling and that we shall neuer fall the Apostle tels vs what things d vers 5. 6. 7. And besides this giuing all diligence adde to your faith vertue to vertue knowledge and to knowledge temperance and to temperance patience and to patience godlinesse and to godlinesse brotherly kindnesse and to brotherly kindnesse Charity So that here a christian is to try and examine himselfe whether he be such a one as shall neuer fall away namely by inquiring whether he hath faith and vertue and knowledge and temperance and patience and godlinesse and brotherly kindnesse and charity For saith the Apostle e ver 8. If these things be in you and abound they make you that ye shalâ— neither be barren nor vnfruitfull in the knowledge of our Lord Iesus Christ And againe f ver 10. If ye do these things ye shall neuer fall but if a man after tryall and examination had of himselfe cannot finde these things in himselfe but findes a want of faith of vertue and honest conuersation a want of the true knowledge of God a want of temperance and sobriety if he finde in himselfe a want of patience to endure affliction and to suffer wrong if he finde a want of godlinesse of brotherly kindnesse and charity certainly such a one is in miserable state concerning his soule how soeuer he be in regard of his outward state in the world for if they that doe these things shall neuer fall then they that want these things shall fall and their fall shall be great A man that is to purchase land or to take but a lease of a house or ground how carefull will he be to make all sure for if his writings be not good and sufficient he knowes that all his mony which he hath layd out is lost gone and hee 's ouerthrowne Thus wise are men in their generation ô that we could be as wise for the saluation of our soules to make all sure A man that hath land inheritance hath some good euidence to shew for the same so we should labour to attaine to this assurance of saluation that we can be able to shew some good euidence for our inheritance in heauen lest hauing nothing to shew we loose our inheritance Secondly seeing that the faith of Gods elect cannot Vse 2 vtterly faile and that they who haue true iustifiing faith Consolation to the
it but cannot ouercome it Wherefore to finde in our selues a resisting of such distrustfull doubtings is a signe of Faith as appeareth in that saying of S. Peter q 1 Pet. 5. 8. Your aduersary the Deuill as a roaring Lyon walketh about seeking whom he may deuoure whom resist stedfast in the faith By these forenamed signes and markes of Faith wee Vse are to try and examine our selues whether we haue true Examine our selues whether we haue thâ— true faith iustifying faith whether we liue by the faith of the Son of God and whether Christ dwell in our hearts by faith This is the Apostles exhortation r 2 Cor. 13. 5. Examine your selues whether yee be in the faith prooue your owne selues know ye not your owne selues how that Iesus Christ is in you except you be reprobates Now then let vs euery one make a search into our hearts and try whether wee finde the good Spirit of God perswading vs indeede that wee are the children of God and that wee haue faith whether we haue a feeling of spirituall grace whether the Spirit of God hath wrought in vs a loue of God a hatred of sinne a resolued purpose to amend our liues whether we finde in our selues the spirit of grace and of supplications and whether we can truely finde that inward conflict betweene the flesh and the spirit If these things be in vs happy are we But if vpon examination had these things be wanting in any such men may speake of faith but as yet they haue it not they are farre short of true sauing faith and so come short of saluation Let the search be made a little more inwardly A man may know whether hee hath faith by the inward feeling of grace if faith be in the heart the Spirit of God will set it a working it will not lie asleep but it will stirre vp other graces of God in vs it will make vs to loue God and hate sinne more then euer we did before It will moue vs to pray and call vpon the name of the Lord. Wherefore if any one doe not feele in himselfe a gracious working of the good Spirit if he finde not in himselfe a farre greater loue of God and loathing of sinne if hee haue not a more holy purpose to obey God to do his will if he doe not nor cannot pray if in his trouble and affliction outward and inward hee doe not seeke vnto God if he doe not with the childe run to his Heauenly Father and cry Abba Father it 's an euident signe that as yet Christ doth not dwell in his heart by faith that as yet he liues not by the faith of the Sonne of God Let vs search yet a little further the vnregenerate man continues in sinne liues in the manifest transgression of the Commandements of God yet presumes hee hath faith I hope saith hee I haue a good faith but how is it ô man if thou hast true faith that thou still liuest in sinne certaine it is if faith were in thy heart it would cause a reformation of life or at least a holy purpose of amendment of life And so in time and by degrees thy heart would be renewed and thy life reformed Indeede I know I ought to reforme my wayes and amend my life and I would faine amend but it is the flesh that drawes mee to euill But I demand of thee ô man that complainest of the flesh where is the inward conflict betweene the flesh and the spirit and where is thy striuing against thy corruptions what doe euill thoughts arise in thy heart and thou makest no resistance doth thy heart swell with pride doe filthy lusts arise in thy heart doth thy heart abound with couetous desire and ouerflow with the gall of bitternesse anger hatred enuy malice and desire of reuenge and doest thou not striue against these corruptions but giuest way vnto them entertaining them and embracing them certainely heere is no good signe of grace nor of true faith For where true faith is there will be a resisting of sinne and a striuing against corruptions Wherefore if we would haue a good testimony in our selues of the assurance of true faith then wee must bee carefull to resist sinne and to striue against our corruptions and although the combate will be great to master our sinnes and to get dominion ouer our corruptions yet by little and little we shall ouercome and in the end get the victory According to that faying of S. Iohn Å¿ 1 Ioh. 5. 4. This is the victory that ouercommeth the world euen our faith CHAP. XVIII Of the outward signes of true iustifying Faith and first of Patience in suffering afflictions FAith as it may be discerned by inward so also by 2 Outward signes outward signes And the outward signes of true iustifying faith are these The first is Patience in suffering of which 1 Patience S. Paul speakes thus to the Philippians a Phil. 1 29. For vnto you it is giuen in the behalfe of Christ not only to beleeue on him but also to suffer for his sake As if he should haue sayd now since that you beleeue there arise troubles and persecutions aduersaries rise vp against you and trouble you but bee not yee afraid of these things bee not terrified therewith for seeing God hath giuen you grace to beleeue in his Sonne Iesus Christ you must be content also to suffer for his sake and the same God that gaue you faith to beleeue in Christ will also giue you patience to suffer for Christs sake and this shall be a testimony and witnesse to all men of the truth of your faith in Christ if you haue patience to suffer for Christ's sake So then to b Pati pro Chrisâ—â— manifâ—stâ—ssimum est argumentum fides in Christum Zanch. in Philip. Two-fold suffer for Christ's sake is a manifest testimonie and good signe of faith in Christ For no man can truly suffer for Christ except it be first giuen him to beleeue in Christ Of patience in suffering I will entreate First generally of suffering all manner of afflictions inward and outward as they come from God Secondly particularly of suffering iniuries wrongs from men First of suffering afflictions in generall and therein 1 In suffering afflictions And therein two things I will shew First wherein the sufferings of a Christian consist and what things are required thereunto that his sufferings may be acceptable and well pleasing vnto God Secondly I will vse motiues to perswade vnto patient suffering For the first That the sufferings of a Christian may 1 How our sufferings may please God Three things required thereunto please God three things are required thereunto The first is to suffer for the name of Christ The second is to suffer for any righteous cause The third is to suffer patiently Touching the first Euery suffering is not commendable before men much lesse acceptable before God but that
whether corporall or spirituall In regard of corporall and bodily helpe to performe those duties required by our Sauiour n Mat. 25. 35. c Christ himselfe as giuing meate to the hungry drinke to the thirsty taking in the stranger lodging the harbourlesse cloathing the naked visiting the sicke going to them that are in prison also burying the dead lending freely c. and in regard of the soules of men to shew our charity by instructing them that are ignorant admonishing them that walke in an vngodly way in meekenesse to winne them to forgiue offences to comfort them that mourne and to pray one for another c. Furthermore it is to be obserued that these workes of mercy and deedes of charity are to be shewed not onely to our neere neighbours but to them also that are a far off if need require and not only to our friends such as wish vs well and loue vs but euen to our enemies So our Sauiour commands vs o Luk. 6. 35. 36. loue your enemies and be mercifull as your father also is mercifull Now our heauenly Father is mercifull not only to the p Math. 5. 45. good but to the euill not only to the iust but to the vniust and S. Paul chargeth vs thus q Rom. 12. 20. If thine enemie hunger feed him if he thirst giue him drinke this is the extent of our charity But it may be demanded If euery Christian be necessarilie bound to giue testimony of his faith by works Wheâ—her the poorer sort of people be bound to doe workes oâ— mercy of mercy and deedes of charity what then shall become of poore Christians for their are many poore christians which are scaâ—ce able to maintaine themselues yea manie that haue neede sometimes to aske almes and to be relieued by others How then shall such poore ones giue testimonie of their faith by workes of mercie Iâ— must be remembred that workes of mercy are of Answ two sorts corporall and spirituall mercie stands not altogether in giuing an almes and relieuing the bodily wants but mercy and compassion may be shewed to the soules of men in exhorting admonishing comforting of others and in praying one for another c. againe mercies corporall haue their degrees A rich man may giue a greater almes a poore man a lesser yet both acceptable to God if both proceed from a heart purified by faith and be giuen with a cheerefull and willing mind It s necessariâ— then that euery christian poore rich one and oâ—her in some sort and in some degree shew some mercie and charity whereby he may testifie the truth of his faith He that hath much may giue more liberally as the rich men which r Marâ— 12. 41. Cast mony into the treasurie of their superfluity and abundance he that hath not much to giue may giue a pennie and he that is not able to giue a penny may with the poore widdow giue Å¿ verse 42. two mites which make a farthing And if a man be destitute of siluer and gold then he must giue such as he hath a peece of bread if he haue not bread then a cup of drinke yea a t Math. 10. 42. cup of cold water giuen to a poore member of Christ shall not be vnrewarded as Christ himselfe hath promised And the Scripture saith u 2. Cor. 8. 12. If there be first a willing mind it is accepted according to that a man hath not according to that he hath not And yet more if any christian be so poore and destitute for outward things that he is not able to shew any corporall mercy to otherâ— yet euery christian though neuer so poore may must shew spirituall mercy as farre forth as he is able instructing admonishing and comforting others and he must not cease to pray for others who haue extended their charity to him as S. Paul did for Onesciphorus x 2 Tim. 1. 16. 17. 18 the Lord giue mercy vnto the house of Onesiphorus for he oft refreshed me and was not ashamed of my chaine But when he was in Rome he sought me ought very diligently and found me the Lord grant vnto him that he may find mercy of the Lord in that day The consideration of this that workes of mercy in Vse 1 the sence deliuered are outward signes and euident To giue testimonie of our faith by our works of mercie and deedes of charitie testimonies of true iustifiing and sauing faith serues First to teach vs if we haue true faith in deede to giue testimonie of our faith by our workes of mercie and deeds of charitie by feeding the hungrie cloathing the naked lodging strangers visiting the sicke helping the helpelesse comforting the comfortlesse and such like And this is necessarie for as good works are fruits of faith as hath beene formerlie prooued so are they also euident signes and good testimonies of our pure and sound religion So saith S. Iames y Iam. 1. 27. pure religion and vndefiled before God and the Father is this to visit the fatherlesse and the widdowes in their affliction and to keepe himselfe vnspotted of the world Whosoeuer is truly religious his pure and true religion should appeare in this that he is religious not in show of words but in the substance of workes not so much in the tongue as in the hand not so much in talking as in doing Timothie is commanded by S. Paul to z 1 Tim. 6. 17. 18. 19. charge them that are rich in this world that they doe good that they be rich in good workes readie to distribute willing to communicate laying vp in store for themselues a good foundation against the time to come that they may lay hold on eternall life If through the blessing of God men be rich in goods they ought also to be rich in good workes and seeing that God of his goodnesse hath giuen them much goods it ought to be their care to doe much good For this is expected at our hands both from God and men that hauing true faith being truly religious we should abound in loue one towards another and be fruitfull in good workes a Iam. 1. 27. Visiting the fatherlesse and widdowes in their affliction as sayth S. Iames. b Isa 1. 17. Relieuing the oppressed iudging the fatherlesse and pleading for the widdow c Isa 58. 7. dealing our bread to the hungrie bringing the poore that are cast out to our house when we see the naked to couer him and that no man hide himselfe from his owne flesh as saith the Prophet Esay Secondly the consideration of this that workes of Vse 2 mercie are a signe of true faith serues to reproue First coldnesse of charitie There is great need for vs 1 Against coldnesse of charitie to whom the dispensation of the Gospell is committed to open our mouths to crie aloud and to speake against this coldnesse of charitie For we liue in euill dayes
9. 10. Paul perceiuing that he had Faith to be healed sayd with a loud voyce Stand vpright on thy feet Fiftly the vertue and power of doing miracles and working wonders of which is that saying of S. Paul to the Corinthians h 1 Cor. 13 2. though I haue all Faith so that I could remooue mountaines Faith to remooue mountaines is a miraculous and wonderfull Faith Sixtly the bare knowledge of God and his Word with a generail assent to the Word of God that it is true and no more So vsed by S. Iâ—mes i Iam. 2. 19. Thou beleeuest that there is one God thou doest well the Deuils also beleeue and tremble Seuenthly a beleefe in God with an assent vnto his word and promise and that with ioy for a time So it is taken in the Parable of the seede k Luke 8. 13. They on the rocke or stones are they which when â—hey heare receiue the Word with ioy and those haue no root which for a while beleeue and in time of temptation fall away Lastly a perswasion of the mercy of God through Christ with a particular application of the promises of God made vnto vs in his Word So vsed by S. Paul to the Galatians l Gal. 2. 16. Knowing that a man is not iustified by the workes of the Law but by the faith of Iesus Christ euen wee haue beleeued in Iesus Christ that we might be iustified by the Faith of Christ not by the works of the Law And in this last signification is Faith to be vnderstood in this Treatise following For I entreat of that Faith by which a sinner is iustified from his sins may be saued and come to life euerlasting These diuerse significations of Faith are necessary to be knowne for the vnderstanding of the sence and meaning of those places in holy Scripture which mention Faith that we doe not mis-interpret the Scriptures nor alter the sence of the place by mistaking the signification of Faith CHAP. V. Of the diuerse sorts and kindes of Faith shewing also which is the true Faith HAuing shewed the diuerse significations of Faith In the second place I am to shew the 2 The diuerse sorts and kinds of Faith diuerse sorts and kindes of Faith and which is the true Faith First Faith in regard of the circumstance of time is 1 In regard of the time Two-fold two-fold The one is the Faith of the Fathers that liued before Christ The other the faith of vs who liue since Christ was made manifest in the flesh And although it bee true that in regard of the verity and truth of Faith 1 Of the Fathers before Christ the Faith of the Fathers that liued before Christ and the faith of vs who liue in the time of the Gospell bee one 2 Of vs who liue after Christs comming in the flesh and the same yet it is distinguished in regard of the times for they liued before the incarnation of Christ we after the manifestation of Christ in the flesh They beleeued in Christ that was to come we in Christ who is already come They saw the promises a Heb. 11. 13. a farre off and were perswaded of them and embraced them as Christ our Sauiour saith of Abraham b Ioh. 1. 56. Your father Abraham reioyced to see my day and hee saw it and was glad But wee blessed bee God haue the accomplishment of Christs comming The same faith as c Tho. Aquin. 12 â— q. 103. ar 4. one saith is signified in diuers words and in a diuerse manner of speaking of vs and them for they say Behold a virgine shall conceiue and beare a sonne which is spoken of the future time but we expresse the same faith in Christ by words of the time 2 In regard of the effect Two-fold past A virgine hath conceiued and hath borne a sonne Secondly Faith in regard of the effect the operation and working of it is two-fold for faith is either fruitfull in workes or vnfruitfull when it is fruitfull in good 1 Fruitfull workes working by loue then it is also a liuing faith otherwise it is but a dead faith Which difference Saint 2. Vnfruitfull Iames maketh d Jem 2. 17. Faith if it hath not workes is dead being alone Againe hee saith e Verse 26. as the body without the spirit is dead so faith without workes is dead also And this fruitlesse faith is but an vnprofitable faith as the same Apostle witnesseth saying f Verse 14. What doth it profit my brethren though a man say hee hath faith and haue not workes can faith saue him Nay surely that faith is but a vaine faith a false and fained faith but true faith is g 1 Tim. 1. 5. vnfained and that faith is commended by S. Paul h Gal. 5 6. which worketh by loue Thirdly Faith in regard of the quantity is two-fold 3 In regard of the quantity Two fold for there is a little faith and a great faith a weake faith and a strong faith When the Disciples were afraid in the ship by reason of the tempest and cryed vnto Christ saying Lord saue vs we perish he saith vnto them i Matth. 8. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why 1 Little Faith are yee fearefull ô yee of little faith in the same chapter commending the faith of the Centurion he saith k Verse 10. I haue not found so great faith no not in Israel Heere is mention both of a little faith and also of a great faith There is also a weake faith and a strong faith Some haue but a weake faith and yet their weake faith may be a true faith As in the father of the childe that was possessed who cryed out with teares l Mar. 9. 24. Lord I beleeue help thou mine vnbeleefe Lord I beleeue but my faith is weake Lord strengthen my faith And as there is a weake faith so 2 Great saith there is also a strong faith such was the faith of Abraham of whom it is said that hee m Rom. 4. 19. â—0 was not weake in faith but was strong in faith And if this strong faith grow to full strength then it is called n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full perswasion and full assurance of Faith in the promises of God As it is sayd of Abraham o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 21. being fully perswaded that what he that is God had promised he was able also to performe Fourthly Faith in regard of the subiect persons in whom it is is foure-fold 4 In regard of the subiect persons Foure-fold For first some doe beleeue that there is a God and doe acknowledge the Word of God and euery thing contained therein to bee true but yet doe not by faith apply the grace and mercy of God promised in the Gospell 1 Historicall faith Parae explic catech Vrs par 2. q. 21. Pola Synt. t. 2. i. 9.
is Saluation of which saith S. Paul d Ephe. 2. 8. by grace are ye saued through faith The promise of saluation is made to them that haue true faith and beleeue in the Sonne of God as saith S. Iohn e Ioh. 3. 16. God so loued the world that he gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life This was the comfortable saying of the Apostles Paul and Silas to the keeper of the Prison he said f Act. 16. 30. 31. What must I doe to besaued and they said beleeue on the Lord Iesus Christ and thou shalt be saued and thy house These are the benefites of true faith Now seeing that the benefit of true sauing faith is so Vse great seeing that such are the excellent dignities and exceeding Vse all meanes to obtaine the true faith great priuiledges thereof seeing that through true faith we are iustified and made sonnes of God by Adoption and grace seeing faith purifieth our hearts and we liue by faith seeing faith helps vs to get the victorie ouer the enticements of the flesh the allurements of the world and the temptations of the Deuill and lastly seeing true faith saues the soule from perishing and brings euerlasting life if we desire to be thus happie and blessed if of sinners we desire to be accepted iust and righteous if of sonnes of men and children of wrath we desire to be sonnes and children of God if we would haue our corrupt hearts purged and cleansed if we would so liue as to depend and waite vpon God for a blessing vpon our labours and enterprises if we would ouercome our spirituall aduersaries the flesh the world and the Deuill finally if we would saue our soules from perishing euerlastingly then let vs euery one labour for the obtaining of true sauing Faith We know that a man will labour hard and euen straine himselfe to obtaine that thing which he knowes to be of great price of great value and singular worth Such a thing is Faith it is very excellent and precious for by Faith in Iesus Christ we are g Act. 13. 39. iustified from all things from which we could not be iustified by the law of Moses And h Rom. 5. 1. being iustified by faith we haue peace with God through our Lord Iesus Christ By true faith we are made sonnes of God which is a great priuiledge for if it be an honourable thing to be the sonnes of Nobles and Princes on earth how honourable a thing is it to be the sonnes of God yea heires of God and ioynt heires with Christ By faith we liue by faith we accomplish great victories by faith we fight against our spirituall enemies the flesh the world and the Deuill and ouercome them and by faith in Iesus Christ we saue our soules from perishing Who is he then that hath any feeling of his spiritual state who is he that hath any hope of the inheritance of the life to come that will not earnestly desire and diligently seeke so precious a lewell the rare gift of faith And if any be enflamed with a loue of this excellent grace and haue a longing desire to obtaine it the means how true sauing faith may be obtained shall be shewed in the next place CHAP. XIIII Shewing how and by what meanes true sauing Faith may be procured THe eyght generall point in the Treatise of Faith is how true sauing Faith may be procured 8 How true faith may be obtained By two meanes and obtained The meanes of obtaining true sauing Faith are two The one is the Efficient the other the Instrumentall cause of Faith Touching the first The Efficient or working cause of Faith is God who by his holy Spirit worketh that 1 The efficient cause of faith The Spirit of God grace in the heart to beleeue As witnesseth St Paul to the Philippians saying a Phil. 1. 29. vnto you it is giuen in the behalfe of Christ not onely to beleeue on him but also to suffer for his sake To beleeue in Christ is the gift of God It is God that giues grace to beleeue When S. Peter made that heauenly confession of Christ b Mat. 16. 16. 17. Thou art Christ the sonne of the liuing God Iesus answered and said vnto him Blessed art thou Simon Bariona for flesh and bloud hath not reueiled it vnto thee but my Father which is in heaaen It was not of himselfe that S. Peter made that heauenly confession but of God c Ioh. 6. 44. No man can come to me saith our Sauiour except the Father which hath sent me draw him he saith d Traxerit non duxerit draw him not lead him least we should attribute any thing to mans owne power and will in his first conuersion for when God worketh this sauing grace of faith in any one at the same time he mooueth the will of man with a holy desire of faith which before was vnwilling yea God by his holy Spirit doth inlighten the mindes of men with the knowledge of Iesus Christ and prepares their hearts to receiue the gift of faith So that in the working of this grace of faith in the heart not onely the gift it selfe is of God but the verie preparation of the heart to receiue faith is of God also According to that saying of the Apostle to the Philippians e Phil. 2. 13. it is God that worketh in you both to will and to doe of his good pleasure Where then is mans free will in spirituall good things Vse it is excluded For man yet remaining in his naturall Against mans free will in spirituall good things state of corruption before his conuersion is not onely like to that man in the Gospell wounded and f Luk. 10. 30. halfe dead but euen g Ephe. 2. 1. dead in trespasses and sinnes And therefore as it is impossible for a dead man to raise himselfe except the breath of life be breathed into him so it is impossible for a sinner yet being in his naturall state of ignorance and vnbeliefe of sinfulnesse and corruption to quicken and raise himselfe except God by his holy Spirit breath into his soule the life of grace and so quicken him and raise him vp It is true I confesse the Lord saith to sinners h Ioâ—l 2. 12. turne Obiect ye to me the Prophets exhort sinners to i Hos 14. 1. Ioel 2. 13. returne vnto the Lord. Iohn Baptist saith k Mat. 3. 2. Repent yee and Christ sayth l Marc. 1. 15. Repent ye and beleeue the Gospell But from hence it cannot be gathered that sinners and vnbeleeuers haue of themselues a naturall power to Answ turne to God to beleeue and repent But in these sayings the Lord sheweth rather m Non quid homines pâ—ssint prastare sed quid praestare debeant What men ought to doe then what they can doe When the Lord saith
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
b Psal 51. 10. Create in me a cleane heart O God And renue a right spirit within me And againe c Ver. 12. restore me the ioy of saluation As though to outward seeming grace had beene quite lost Yet the Spirit was not altogether quenched in him for it stirres him vp to pray and to call vpon the name of the Lord. d Electi excidunt propter peccatum gratia Dei fide sed 1. non omni 2. non in perpetâ—um Pola Synt. l. 6. c. 43. The elect by reason of sinne doe fall from the grace of God and from faith but they neuer fall quite away from all faith and all grace neither doe they fall away or loose their Faith for euer They that haue true faith cannot loose it totally and They that haue true faith cannot vtterly fall away For finally neither can their Faith vtterly faile and perish for these reasons First their saluation is decreed in heauen and they 1 The decree of Gods election is sure haue a sure foundation the purpose of Gods election is sure and immutable according to that saying of the Apostle Paul e 2. Tim. 2. 19. the foundation of God standeth sure hauing this seale the Lord knoweth them that are his Secondly they are built vpon a rocke which Rocke 2 They are built vpon a Rocke is Christ and therefore cannot fall as our Sauiour saith f Mat. 7 24. 25. whosoeuer heareth these sayings and doth them I will liken him vnto a wise man which built his house vpon a rocke and the raine descended and the floods came and the winds blew and beat vpon that house and it fell not for it was founded vpon a rocke Thirdly they are ingrafted into Christ g Ioh. 15. 5. I am the vine 3 They are ingrafted into Christ saith Christ ye are the branches he that abideth in me and I in him the same bringeth forth fruit Yea the faithfull the true beleeuers are members of Christ and Christ is h Ephe. 1. 22. 23. the head ouer all things to his Church which is his bodie as long as the branches haue the vine to nourish them they grow and flourish and as long as the members of the body haue the head to giue them motion and strength so long they mooue and retaine strength now Christ is the true vine and the true head to the Church to all the faithfull and therfore its impossible that the members of Christ should perish or that their faith should vtterly faile as long as they be in Christ Fourthly the elect haue the promise of the Lord for the preseruation of their faith and perseuerance to the 4 They haue Gods promise not to fall away for euer end so that they cannot perish nor their faith vtterly faile By the Prophet Hosea the Lord saith i Hos 2. 19. I will betroth thee vnto me for euer By Ieremie he saith k Ier. 31. 3. I haue loued thee with an euerlasting loue And againe he saith l I will put my feare in their hearts that they shall not depart l Ier. 32. 4â— from me And Christ saith m Io. 10. 27 28. my sheepe heare my voice and I know them and they follow me and I giue vnto them eternall life and they shall neuer perish neither shall any man plucke them out of my hand Fiftly Christ hath prayed for the elect for all that 5 Christ hath praied for the elect that they may perseuere to the end shall beleeue in him that their faith may not faile but that they may perseuere and continue to the end and Christ's prayer is effectuall for all that shall beleeue in him n Luk. 22. 31. 32 The Lord said Simon Simon behold Sathan hath desired to haue you that he may sift you as Wheat but I haue prayed for thee that thy faith faile not and Christ prayeth vnto his Father saying o Ioh. 17. 20 21 Neither pray I for these alone but for them also which shall beleeue on me through their word that they all may be one as thou Father art in me and I in thee that they also may be one in vs Againe be sayth p Ver. 24. Father I will that they also whom thou hast giuen me be with me where I am that they may behold my glorie which thou hast giuen me Sixtly the elect are within the compasse of the golden 6 The elect are within the golden chaine of saluation chaine of mans saluation and therefore their faith cannot vtterly faile neither can they finally fall away For the Apostle saith q Rom. 8. 30. Moreouer whom he did predestinate them he also called and whom he called them he also iustified and whom he iustified them he also glorified This chaine of mans saluation reacheth from heauen to the earth and from the earth to heauen againe God holdeth both the ends of this chaine in his hands The first linke of this chaine is Election that 's in heauen The second is effectuall vocation the third is iustification the fourth is sanctification these are on earth these are the middle part of the chaine these compasse in all them that are ordained to saluation and the fift linke of this chaine is glorification which end of the chaine God hauing in his hand those that are predestinate and called and iustified and sanctified he drawes vp into heauen to sit there in glorie and not all the tyrants and wicked men of the world nor all the Deuils in hell are able to breake asunder any one of the linkes of this chaine which is in Gods hands And therefore they that are within the compasse of this chaine are sure to be saued and to be receiued vp into glory Seeing then that the faith of Gods elect hath a sure foundation is as a house builded vpon a Rocke seeing all the elect are ingrafted into Christ are members of Christ seeing the Lord in the Scriptures hath made faithfull promises of our perseueraÌ„ce in faith that Christ himself hath made an effectuall Prayer to his Father for all that beleeue in him and seeing that all they who are elected called and iustified shall be glorified I conclude that the faith of Gods elect can neuer vtterly faile they that are endued with true iustifying faith shall neuer finally fall away But against this doctrine of perseuerance in grace and the perpetuall faith of the elect sundry obiections are made amongst which these are chiefe First from the saying of the Prophet Ezekiel r Ezâ—k 18. 26. When a righteous man turneth away from his righteousnesse and Obiect 1 committeth iniquitie c. It is obiected that if a righteous man may turne away from his righteousnesse it seemes that a man hauing iustifying faith may fall away To which I answere two things First by Righteousnesse in the words of the Prophet is not meant that righteousnesse Answ 1 of Christ by which we are
children of God because their faith shall not vtterly faile cannot finally fall away this yeildeth exceeding great consolation to the children of God The faith of a Christian is not strong at all times but sometimes it may be very weake and scarcely felt as after the committing of some great sinne or in time of sore temptationâ— when as with Dauid a man may be in great heauinesse his soule may be g Psal 42. 11. cast downe yet notwithstanding faith is neuer so quenched in the true beleeuer but some sparke remaines yea a seede remaines that immortall incorruptible seed that in time will quicken and reuiue Like as a sicke man that is brought very low with sicknes his stomacke failes him he loaths his meat the Phisitian forsaks him all men hold him not a man for this world notwithstanding while breath is in his body there is hope many times such a one reuiues recouers and comes to his strength againe so a Christian sore wounded with sinne and in grieuous temptations giues few comfortable words but sends forth sighes and â—obs and many times doe proceed from him desperate speeches so that they that see and heare him might feare least all faith were gone yet afterwards in time the sparke of faith is kindled and flameth the immortall seed is quickned and the Spirit puts new life of grace into the distressed soule making the sinner to beleeue in Christ to hope in Gods mercy to trust in God to call vpon God and cry Abba Father To conclude a Christian who vpon good ground is assured that hee hath true iustifying faith may confidently say with St Paul h Rom. 8. 38. 39. I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. CHAP. XVII Of the signes and markes of true iustifying faith and first of the inward signes thereof THe tenth and last point in the Treatise of faith 10 Signes of true faith is touching the signes and marks of true iustifying faith How a man may know whether he hath the true faith The signes and markes of faith are two-fold Two-fold The first are inward The second outward There are inward signes of faith whereby a man may know and find in himselfe that he hath faith and there are also outward signes whereby not onely he himselfe may be assured but others also may vnderstand and perceiue that he hath faith First of the inward signes The inward signes of true iustifying faith are diuerse 1 Inward signes as The first is the witnesse of the Spirit euen the Spirit of God Of which St Iohn sayth a 1. Job 5. 10. he that beleeueth on 1 The witnesse of the Spirit the Sonne of God hath the witnesse in himselfe Now the Spirit of God is a true and infallible witnesse a witnesse that cannot deceiue the same Spirit beareth witnesse with our spirit that we are the sonnes of God Some may here demand How may I be assured that Quest it is the good Spirit of God which certifies me that I am the child of God and haue faith or that it is not a fancie or bare coniecture of mine owne or that it is not some delusion How shall I be able to discerne betweene Answ these I answere the Spirit of God the true witnesse doth certifie our spirit and assure our conscience that we haue indeed true iustifying faith that we are the adopted sonnes of God and shall certainly be saued specially by these two things First the Spirit of God perswades our conscience inwardly that we haue faith vpon good ground and sound reason taken not from our owne works or worthinesse but from the goodnesse and bountifulnesse of God towards vs from the mercie of God and grace in Christ and so neither the flesh nor the Deuill doth perswade Secondly the Spirit of God perswades vs of the certaintie of faith by the effects which it worketh in vs. As namely the purifying of the heart purging out sinne so that no sinne hath rule and dominion in the heart likewise stirring vp in our hearts a loue of God a hatred of sinne an earnest desire to pray vnto God and an endeuour to please God also an inward spirituall ioy and peace of conscience c. All which are true effects and manifest fruits of the Spirit and cannot come eyther from the flesh or the Deuill and therefore the testimony of the Spirit is a true and sure witnesse to assure vs that we haue the true faith and he that beleeueth on the son of God hath this witnesse in himselfe The second is an inward feeling of spirituall grace 2 A feeling of grace a feeling of faith in a mans selfe When a man is perswaded of the truth of the Gospell and all the promises contained therein and in particular is perswaded for himselfe that his sinnes of the mercie of God and through the merites of Christ are pardoned and he receiued into fauour with God the inward feeling and perceiuing of this in the b Menti nosirae fides nostra conspicua est heart is a signe of faith This was in Dauid after that he had confessed his sinnes vnto God as he witnesseth saying c Psal 32. 5. I acknowledge my sinne vnto thee and mine iniquitie haue I not hid I said I will confesse my transgressions vnto the Lord and thou forgauest the iniquitie of my sinne The third is a godly desire and a holy resolued purpose to walke in obedience to Gods commandements 3 A godly desire and purpose to obey Gods commandements to please God and to doe his will This was also in David for he saith d Psal 119. 6. 4 I haue respect vnto all thy Commandements The fourth is deuout prayer calling vpon the name of the Lord with confidence that God will heare our prayers and grant our requests For faith if it be in the 4 Deuout prayer heart indeed will set the heart a-working to thinke on God to pray vnto God and to call vpon his name For this cause the Spirit of God is called the spirit of grace and supplications the Lord by the Prophet Zacharie sayth e Zach. 12. 10. I will poure vpon the house of Dauid and vpon the inhabitants of Ierusalem the spirit of grace and of supplications And it is called the spirit of grace and supplications because it is of the gracious working of Gods holy spirit that sinners are brought to repentaÌ„ce of their sins that they mourne sorrow for their sins and that they seeke vnto the Lord and call vnto him for grace and mercy This is the same Spirit which f Rom. 8 26. helpeth our infirmities as S. Paul speakes For we know not what we should pray for as we ought but the Spirit
it selfe maketh intercession for vs with gronings which cannot bee vttered This is also that which S. Paul hath to the Galatians g Cal. 4. 6. And because yee are sonnes God hath sent forth the Spirit of his Sonne into your hearts crying Abba Father By all which it is manifest that it is a sure and certaine signe of true faith if the Spirit of God worke this grace in vs to stirre vp our hearts by deuout prayer and supplication to seeke vnto God to runne vnto our Heauenly Father and to cry Abba Father A childe in time of sicknesse paine and griefe or being in any perill and danger whither doth he run or to whom doth he cry but to his father he hopes his father will helpe him and therefore calls and cryes to his father complaines and makes his mone to his father Like as the Shunamites sonne when he was sore grieued with a paine in his head came to his father and sayd h Luk. 4. 19. My head my head So the sonnes and children of God in time of their heauinesse of soule when they are sicke with sinne diseased in soule and troubled in conscience with the burthen of their sinnes or whether they bee in any outward affliction or trouble whither doe they run but to their Heauenly Father and as the Shunamites childe sayd to his father My head my head so they euery one cry My soule my soule My conscience my conscience my soule is in heauinesse my conscience is sore troubled and burdened with the heauy waight of my sinnes And then in hope of the mercy of God in Iesus Christ they humbly confesse their sinnes they hide not their iniquities they earnestly craue mercy and sue for the pardon of their sinnes aboue all things they seeke ease to their afflicted soule and comfort to their distressed conscience building vpon those gracious word of our Sauiour i Matth. 11. 28. Come vnto me all ye that labour and are heavy laden and I will giue you rest And thus to call vpon the name of the Lord is a signe of saith The fist is an inward conflict betweene the Flesh and 5 Conflict between the flesh and the spirit Two-fold the Spirit and that is two-fold The one is a striuing against sinne The other a striuing against doubtings Touching the first no man in this life is perfectly 1 A struing against sinne sanctified but hath neede to pray more and more for the Spirit of sanctification that he may bee wholly sanctified Hence it is that though a naturall and vnregenerate man bee wholly carnall yet a regenerate man is not all spirituall but partly carnall and partly spirituall For although a Christian regenerate and sanctified hath his heart purified by faith yet naturall corruption is not altogether purged out of the heart that remaines in vs k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to exercise vs. This in the children of God now regenerate and sanctified is called flesh and the sanctified part in them is called spirit And in the regenerate there is a great combat a spirituall fight and great striuing betweene these two the flesh and the spirit which shall get the victory The manner of which combat and inward fight S. Paul describes thus l Gal. 5. 17. The flesh lusteth against the spirit the spirit against the flesh and these are contrary the one to the other so that ye cannot doe the things that ye would A Christian regenerate and sanctified is in the way to Heauen and the spirit that is the sanctified part drawes him on to God-ward and hastens him forward towards the Kingdome of Heauen but the flesh that is the corruption of nature rebels and labours to draw him backwards to the world and would if it were possible draw him downe to hell Hence it is that a Christian findes in himselfe pride of heart lust of the flesh filthy desires vncleane thoughts couetous desires anger hatred enuy malice grudgings and desire of reuenge c. haling and pulling him one way and against these he feeles humility temperance loue patience meeknesse and other graces drawing him another way Now if a man doe finde grace striuing against corruption good motions of the good Spirit fighting against bad motions of the euill Spirit and if a man doe indeede and in truth finde that he doth earnestly striue against sinne that he labours to mortifie his affections to crucifie the flesh with the affections and lusts to subdue sinne and wickednesse this is a signe of grace and a sure marke that faith is in the heart at least in some measure According to that saying of the Apostle m Vers 24. They that are Christs haue crucified the flesh with the affections and lusts As n Gen. 25. 22 23. Rebecca knew her selfe to bee quicke with childe by the struggling and striuing of the twins in her wombe so a Christian may know whether he be quickned by grace and liue by faith in the Sonne of God by the inward conflict and striuing betweene the Flesh and the Spirit The second kinde of inward conflict betweene the 2 A striuing against doubtings flesh and the spirit is an inward striuing against doubtings and distrusts in Gods mercy It is the Deuils policy either to cause men whiles they remaine in their naturall state without true faith and repentance to presume on Gods mercy or else hauing faith and repentance to set before them their sinnes and to suggest into their hearts doubtings of the remission of their sins doubtings concerning their faith and repentance and doubtings concerning their vocation and sanctification And thereby would if it were possâ—ble extinguish their faith and bring them to despaire of Gods mercy But against all these difficulties true iustifying faith if it be in the heart will shew it selfe though perhaps in these temptations but weakely yet truely to striue against temptations and to fight against all these doubtings It is true I confesse the children of God may be troubled with doubtings but not ouercome of doubtings Dauid is driuen to this expostulation o Psal 77. 7 8. Will the Lord cast off for euer And will he be fauourable no more Is his mercy cleane gone for euer Heere are great doubtings in Dauid a seruant of the Lord but he ouercame his doubtings for neither Dauid nor any of the children of God continue still in their doubtings They are neuer with Cain and Iudas brought to such desperate doubtings aâ— vtterly and finally to despaire of the mercy of God They may for a time haue distrustfull thoughts and doubtfull speeches but faith in the end gets the vpper hand Windes and flouds may beat vpon the house grounded vpon the rocke aswell as vpon the house built vpon the sand but cannot make it fall And many p Dubitationes fidem in nobis oppugnant non tamen expugnant Polan distrustfull doubtings may beat against the faith of a Christian but cannot beat it downe they may fight against
it hath beene for swearing and lying and slandering for railing and reuiling and filthy speaking are thy hands the same for hurting thy neighbour or any thing that is his are they as heauy vpon thy poore neighbour as they haue beene through violence oppression vnmercifulnesse or by any manner of vnâ—ust and vnconscionable dealing and perceiuest thou no change is there no reformation nor amendment of life is thy heart as corrupt as before thy eye as wicked as before thy tongue as diuellish as before and thy hands as cruell and catching as before iudge heereby in what a dangerous state thou remainest as long as thou thus remainest not changed not renewed nor reformed For whosoeuer findes in himselfe no alteration from euill nor reformation of his former euill course nor any good change of life hee is no new creature and if he be not a new creature then he is not in Christ if hee be not in Christ then hath hee no true faith in Christ whosoeuer hath not true faith in Christ cannot be saued So that without reformation there is no saluation By this then the prophane wicked vngodly man may see his danger the common ordinary swearer the prophaner of the Saboth the contemner of Gods Word the disobedient the cruell malicious and vnmercifull man the proud the formcator and adulterer the drunkard the couetous the oppressour the vsurer and extortioner the false accuser the slanderer c these and such like may all see their fearefull and dangerous state none of which as long as they are such can say truely that they are in Christ neither haue they true faith in Christ because they are not new creatures for had they true faith in Christ they would shew some good signe of their faith and this is a plaine and euident signe of faith to bee a new creature to forsake our old conuersation and hence-forward to liue in newnesse of life The consideration whereof ought to bee of force to rowze vp the dull spirits of all such as are yet a sleepe in sinne to awaken them and cause them earnestly to goe about this great and necessary worke of Reformation of life knowing this that our new-reformed life giues euident testimony of our faith in Christ CHAP. XXI Of workes of Mercy WOrkes of mercy are the third outward 3 Workes of Mercy signe and marke of true iustifying faith By workes of mercy and deedes of charity I vnderstand such workes as come a 1 Tim. 1. 5. out of a pure heart and of a good conscience and of faith vnfained as saith S. Paul For the faith whereof I entreat is that which as S. Paul saith b Gal. 5 6. worketh by loue And not that vaine and vnprofitable faith which S. Iames calls a c Iam. 2. 17. dead faith And that works of mercy and deedes of charity proceeding from a heart purified by faith and from such a one as is iustified by faith in Christ are good outward signes and euident testimonies of true iustifying faith the Scripture witnesseth S. Paul to Titus saith d Tit. 3. 17. These things I will that thou affirme constantly that they which haue beleeued in God might bee carefull to maintaine good workes S. Iames demands of vaine men which boast of faith without workes e Jâ—m 2. 14 15 16 17. What doth it profit my brethren though a man say he hath faith and haue not workes can faith faith saue him if a brother or sister be naked and destitute of daily food and one of you say unto them depart in peace be thou warmed and filled notwithstanding yee giue them not those things which are needfull to the body what doth it profit euen so faith if it hath not workes is dead being alone If a man see a poore Christian naked and cold and hungry and say vnto him alas poore soule get thee to the fire and warme thee but doth not bring him to the fire if hee say get thee clothing to couer thee but giues him no garment if he say get thee meat and fill thy belly but giues him no meat these faire words profit the poore creature nothing at all these pitifull words doe neither warme him nor feede him nor cloath him Now if such a man say hee hath faith he is much deceiued his faith is a vaine and vnprofitable faith for hee sheweth no good signe of his faith by his workes Mary that deuout woman after that she had heard Christ preach and vpon hearing beleeued the Gospell and had true faith in the Sonne of God brought the f Matt. 26. 7. box of very precious oyntment and powred it on the head of Iesus as hee sate at meat And Christ testifieth of her saying g Vers 10. shee hath wrought a good worke vpon mee Zacheus after that the Lord had graciously looked vpon him after that he was conuerted and beleeued begiones to doe good workes to deale his goods to the poore h Luk. 19. 8. Behold Lord the halfe of my goods I giue to the poore before this we heare nothing of Zacheus giuing to the poore or if hee gaue any thing it was little auaileable to him he remaining in impenitency and vnbeleefe but being conuerted and beleeuing Christ now wee heare of his good workes now hee bestoweth almes now he giues to the poore yea now hee deales his goods liberally to the poore Halfe his goods he giues to the poore good workes are sayd to be i Externa testimonia interâ—ae pâ—tatis outward testimonies of inward piety And good workes though they be not the meritorious k Nâ—n â—aâ—sa regnandi sed via ad regnum Bâ—rn cause of obtaining the Kingdome of Heauen yet they are the way to the Kingdome For as the Apostle saith l Ephes 2. 10. Wee are his workmanship created in Christ Iesus vnto good workes which God hath before ordained that wee should walke in them Good workes are not the procuring nor the deseruing cause of saluation but they are the effects and fruits of true faith m Matt. 12. 33. The tree is knowne by his fruit saith our Sauiour a good tree is knowne to bee a good tree by the good fruit it beareth the good fruit which it beareth giues euident testimony to all men that it is a good tree now good workes are good fruits whereby a good christian giues euident testimony and a demonstratiue signe of his true sauing faith But here I would haue it vnderstood that I limit not workes of mercy deedes of charity only to giuing of The extent of Charity to all duties of mercy both corporall and spirituall almes to feeding the hungry and cloathing the naked c But I extend workes of mercy in the largest sence to all the duties of loue charity to our neighbour to the charitable helping and succouring of any one and euery one that is in any present misery distresse in any neede of helpe
to the p Gen. 19. 1. c. two Angels which came to Sodome at euen in the likenesse of two men And Iob was a man giuen to hospitalitie for he saith that he did q Iob 31. 17. not eat his morsell himselfe alone but the fatherlesse did eat thereof Now vpon diligent inquirie what shouldbet he cause The cause of the decay of Hospitalitie in our Land that hospitality is much decaied in our land I can finde no other cause but Sinne and the iudgement of God vpon men and their houses for Sinne. If this be too generall 1 In generall Sinne. an answere I come to particulars and affirme that first one cause of the decay of auncient hospitalitie is contentious suing at law from whence it commeth 2 In particular to passe that both he that sueâ—h and he that is sued he that troubleth and he that is troubled is made more 1 Contentious suing a law vnable to maintaine hospitalitie It were good that such would be warned by that saying of the Apostle r Gal. 5. 15. If yee bite and deuoure one another take heed ye be not consumed one of another Secondly another cause is excesse in eating drinking 2 Excesle in cating and drinking gluttonie and drunkennesse whereby many are brought to such a poore state and beggerly condition that they are not able to keepe hospitalitie Of this Solamon saith Å¿ Pro. 23. 20. 21. Be not amongst Wine-bibbers amongst riotous eaters of flesh for the drunkard and the glutton shall come to pouertie The third cause is Whoredome Iob saith of Whoredome and Adulterie t Ioh. 31. 12. it is a fire that consumeth to destruction 3 Whoredome and will root out all a mans encrease The voluptuous riotous prodigall mispends so much in reuelling banquetting drinking and whoring that all that he can rake and scrape from his poore ract-tenants is not sufficient to maintaine himselfe much lesse to keepe hospitalitie The fourth is Pride in apparell when men weare apparell 4 Pride in apparell past decencie and goe farre aboue their degree This Pride is a deuourer They carry so much wealth vpon their owne backes that the poore are robd and pincht both of backe and bellie The fift is violence and oppression when men enter 5 Oppression vniustly into the possessions and inheritance of other men this puls downe the iudgement of God vpon their owne heads u Isa 5. 8. 9. Woe vnto them sayth the Prophet Esay that ioyne house to house that lay field to field till there be no place that they may be placed alone in the midst of the earth in mine eares saith the Lord of hosts of a truth many houses shall be desolate euen great and faire without inhabitant All faire and stately houses are not so happie as to enioy the end of their building habitation much lesse hospitalitie The sixt is Sacriledge worldly and vnconscionable 6 Sacriledge minded men thinke if they can with-hold and keepe any thing backe from Church-men those sheaues and those tithes will helpe well towards the maintenance of their house-keeping and make them more able to keepe hospitalitie but it s quite contrarie for the tithes and sheaues vniustly with-held and vnconscionably taken from the Church are so laid vp in the barnes and garners of those that spoile the Church that they secretly though the iust iudgement of God eat into and consume the rest of their wealth and substance Like as x Iosh 6 19. And Chap. 7. 21 24. 25. Achans wedge of gold which he tooke being consecrated vnto the Lord was the cause of the destruction of all that he had And although many Lay-men haue great yearly-profites comming in by vniust gathered tithes yet see the iudgement of God vpon them they are thereby neuer a whit the richer but rather in poorer state then their auncestours who kept as great or greater hospitalitie then they doe and yet robd no Churches So that their deuouring of consecrated things doth no whit helpe their hospitality and it hinders Church-men from keeping that hospitalitie which otherwise they might and ought Against this Sacriledge the Lord himselfe complaines by the Prophet Malachie y Mal. 3 8. 9. Will a man robbe God Yet ye haue robbed me But yee say wherein haue we robbed thee In tithes and offerings Ye are cursed with a curse He saith not barely ye are cursed but ye are cursed with a curse He doubleth the curse to shew the certaintie and greatnesse of the curse Whosoeuer robs God of his tithes and offerings drawes a curse vpon himselfe when he binds vp the sheafe vniustly taken he binds in the curse and when he layes it vp in his barne he layes vp the curse with it and the cursed sheafe eats in and spreads it selfe into the rest of the sheaues and corne and substance like the plague of Leprosie infecting all the rest These are the true causes of the decay and present want of Hospitalitie Now if there be no Hospitalitie then mercie and compassion is not shewed to the poore and needie to the strangers to the fatherlesse and widdowes and if mercy and charitie be not shewed at least in some sort and in some measure more or lesse as euery mans abilitie will extend I demand then Where is Faith Is that true Faith that hath no workes Can that Faith saue Nay For z Iam. 2. 17. Faith as St Iames sayth if it hath not workes is dead being alone And * Ver. 26. as the body without the spirit is dead so faith without workes is dead also CHAP. XXII Of confession of Christ before men and of the profession of the Gospell THe fourth and last outward signe of true sauing Faith is the Confession of Christ before men 4 Confession of Christ before men with constancy and boldnesse standing to our faith and profession for the loue of Christ S. Paul makes this a signe of his faith saying to the Corinthians * Ex his discimus confessionis matrem esse fidem Calu. We hauing the same spirit of faith according as it is written I beleeued and therefore haue I spoken we also beleeue and therefore speake a 2. Cor. 4. 13. From hence we learne that faith is the mother of confession Faith breedes confession according to that saying of S. Paul to the Romanes b Rom. 10. 10. With the heart man beleeueth vnto righteousnesse and with the mouth confession is made vnto saluation And this Confession of Christ is two-fold Two-fold The one in time of peace 1 In time of peace Two-fold The other in time of persecution The Confession of Christ in time of peace is two-fold The first is not to be ashamed of the profession of the 1 Not to be ashamed of the profession of the Gospell For Gospell but to make an open confession and manifest profession thereof And this is necessary For First God requireth
vnto the end haue continued in their goodnesse vnto the end It is said of King Asa that k 1 Kin. 15. 14. his heart was perfect with the Lord all his dayes Paul saith l 2 Tim. 4. 7. I haue fought a good fight I haue finished my course I haue kept the faith And Dauid speakes thus of his perseuerance m Ps 119. 1â—2 I haue inclined mine heart to performe thy statutes alway euen vnto the end These are examples left for our instruction to teach vs to labour for the grace of perseuerance that we may continue to the end as they did 3 The necessity of perseueraÌ„ce Thirdly this grace of perseuerance is exceeding necessary for 1 All that begin well doe not end wâ—ll First All that beginne well doe not continue in well-doing many fall away from their former goodnesse and grow worse and worse of which S. Paul forewarneth Timothie saying n 2 Tim. 3. 13. 14. Euill men and seducers shall waxe worse and worse deceiuing and being deceiued but continue in the things which thou hast learned and hast beene assured of o Incipere muâ—torum â—st finire vero paucorum Auth. operis impert in Math. Hom. 24. Many beginne well saith one but few end well Which ought to be a caueat for vs to take heed lest hauing begunne well we should waxe wearie of well-doing The fall of others should be our admonition to stand fast in the faith and to hold on our course of godlinesse to the end Secondly except we perseuere and continue to the 2 Except wee continue to the end we cannot obtaine the crowne of glory end we cannot obtaine the crowne of immortall glory nor possesse that kingdome which is prepared for them that do perseuere continue to the end To the Angell of the Church in Philadelphia Christ saith p Reu. 3. 11. Hold that fast which thou hast that no man take thy Crowne Such is the necessity of perseuerence Fourthly to perswade vs to perseuere and continue 4 The benefit of perseuerance in goodnesse consider the benefites that come by continuing in well doing to the end The benefit of perseuerance is great For First It brings Saluation q Math. 24. 13. Hee that shall endure vnto 1 Saluation the end saith our Sauiour the same shall be saued r Salus inâ—piâ—ntibus promiâ—titur praemium perseuerantibus datur Saluation is promised to them that begin well but the reward is giuen to them that perseuere and continue to the end Secondly they that continue to the end shall haue a kingdome So our Sauiour promiseth to his Disciples and in them to all that continue to the end saying Å¿ Luke 22. 28. 29 30. Yee are they which haue contined with me in my temptations and 2 A kingdome I appoint vnto you a kingdome as my Father hath appointed vnto me that ye may eate and drinke with me at my table in my kingdome Thirdly through perseuerance wee shall come to 3 A Crowne weare a crowne in the kingdome of heauen Of which S. Paul speakes thus t 2 Tim. 4. 7. 8. I haue fought a good fight I haue finished my course I haue kept the faith Here 's perseuerance Now heare what the reward of perseuerance is Henceforth there is laid vp for me a Crowne of righteousnes which the Lord the righteous Iudge shall giue me at that day And not to mee onely but vnto them also that loue his appearing Fourthly Perseuerance in grace and continuing in 4 Eternall life holinesse vnto the end brings eternall life Of which S. Paul saith u Rom. 6. 12. But now being made free from sinne and become seruants to God ye haue your fruit vnto holinesse and the end euerlasting life The consideration of this that a Christian may perseuere Vse and continue in goodnesse vnto the end and Against those who fall backe from grace and goodnesse that he ought so to doe as hath beene prooued serues to reprooue those who fall backe from grace and former goodnesse for which going backeward S. Paul reprooues the Galathians and layes folly to their charge x Gal. 3. 3. Are ye so foolish hauing begunne in the spirit are ye now made perfect by the flesh No man saith our Sauiour hauing y Luke â— 62. put his hand to the Plow and looking backe is fit for the kingdome of God z Gen. 19. 26. Lots wife looking backe from Sodome became a pillar of Salt Ephraim and Iudah are both reprooued by the Prophet Hosea for their want of perseuerance and continuance in goodnesse a Hosea 6. 4. O Ephraim what shall I doe vnto thee O Iudah what shall I doe vnto thee for your goodnesse is as a morning cloude and as the early deaw it goeth away Our goodnesse should bee of more continuance then the morning deaw which being drawne vp by the heate of the Sunne vanisheth and is gone Our goodnesse should rather bee like the greene Bay tree which is greene and flourishing both Winter and Summer Such ought our perseuerance in goodnesse to be that neither in the cold winter of aduersity nor in the hote Summer of prosperity wee lose the greenenesse of grace and vertue but for goodnesse be still the same and continue in well-doing in all states and conditions through the whole course of our life What shall it profit thee O man to enter into the good way and to turne backe againe To beginne to doe well and to be weary of well-doing To beginne well and to end ill Wretched Iudas that Sonne of perdition made shew of a very good beginning but his last end was fearefull and damnable Paul beganne ill but he ended well More happy was Paul who though he beganne ill ended well then Iudas who began well and ended ill Wherefore if wee bee going with the Israelites to the Land of Canaan let vs not thinke on the b Exod. 16. 3. flesh-pots of Aegipt If we be going with Lot towards Zoar see wee doe not with c Gen. 19 22. 26 Lots wife looke backe to Sodome And if with d Ruth 1. 14. 15. 16. Naomi wee bee going to the Land of Iudah let vs not goe backe againe with Orpah to Moab But hold on with Ruth to Iudah Yea let vs goe on walking in holinesse and righteousnesse towards the promised Land the new Ierusalem the Citty whose builder and maker is God And hauing escaped the pollutions of the world through the knowledge of the Lord and Sauiour Iesus Christ let vs take heede that wee be not againe intangled therein and ouercome lest the latter end be worse with vs then the beginning And to encourage vs herein let it be remembred that except we doe perseuere in goodnesse and continue in a godly course of life vnto the end we cannot obtaine the Crowne of immortall glory which God hath prepared for them that loue him But if we
but repent and amend our liues as they did Which serues To reproue those who set before their eies the liues Vse of the Saints not as examples of repentance but as Against those who are willing to imitate the Saints in their sinnes but not in their repentance cloakes for their sinns the drunkard lookes vpon Noah as he was drunken and lay vncouered but not as he awaked from his wine and repented of his drunkennes and reasoneth that drunkennesse is not so great a sinne for Noah was drunke and yet was saued but willingly forgets that Noah repented of his drunkennesse and hath not vnderstanding to reason thus Noah I heare was drunken and repented he was dâ—unke no more I haue bene also drunken I ought to repent of my drunkennesse God giue me grace that I may repent as Nâ—â—h did and that I may be drunke no more The adulterer sets before his eies Dauid committing adulterie with Bathsheba and the adultresse the whorish woman Mary Magdalen liuing in lewdnesse but haue not grace to repent with Dauid and to weepe for their sinnes with Marie Magdalen Thus wicked and vngodly men peruert the examples of penitent sinners to their owne destruction the drunkard is well pleased to be drunken with Noah but is loath to repent with Noah The adulterer takes great pleasure in committing filthinesse with Dauid but will not be brought to repent with Dauid the whorish woman imitates Marie Magdalen and that willingly in her naughtinesse but thinks it a grieuous thing to sit weeping for her sinns with Marie Magdalen The sinnes of the Saints and the infirmities of good men are recorded in the Scriptures not that wee should imitate them in their sinnes and bee like vnto them in their vices but rather that we should by their examples be warned to beware of falling into sinne and if we sinne not to lye and liue in sinne but to rise againe by repentance as they did and to imitate them in their vertues q Magnus isse Dauid pâ—â—â—auit 〈…〉 peâ—catu◠〈◊〉 leâ—go 〈…〉 sine perâ—culo peccare conceditur Non nam hac de causa cauere debemus facta fortia imiâ—arâ— sanctorum Chrys ad baptizandos Hom. 4. Worthy Dauid saith Chrysostome sinned and that a great sinne what then may we therefore sinne and thinke to escape No. But for this cause we ought to be more warie and to imitate the worthy deeds of the Saints The examples of penitent sinners ought to mooue and perswade vs to repentance CHAP. XVII Of the third motiue to Repentance the necessity of Repentance considered first in regard of the benefits of God THe third motiue to perswade to repentance 3 The necessity of Repentance In regard of I take from the necessity of Repentance How necessary it is for euery sinner to repent to turne from sin and to returne vnto the Lord will appeare if we consider First the benefits of God towards vs. Secondly the patience and long suffering of God Thirdly the shortnesse of our life Fourthly the certainety of death Fiftly the vncertainety of the houre of death Sixtly the certainety of the iudgement to come Seauenthly the vncertainety of the day of iudgement Eightly the punishment of impenitent sinners First the benefits of Almighty God shewed vnto vs 1 The benefits of God are so manifold and his goodnesse so great that wee ought thereby to be mooued to repentance for when we were not the Lord God by his omnipotent power created vs of nothing he made vs something and not of the meanest sort of the creatures but the most excellent creatures vpon the earth little lesse then the Angels for besides the comely proportion of the body God a Gen. 2. 7. breathed into man the breath of life gaue him a reasonable and an vnderstanding soule whereby wee might kgow God and his Sonne Christ Iesus whom to know is eternall life Of this speakes S. Augustine thus b Non eram creastime nihil fueram de nihilo me aliquid fecifli quale antem aliquid non stillam aquae non ignem non aueÌ„ vel piscem non serpentem vel aliquid ex brâ—tis animalibus non lapidem c. paulò minus pareÌ„ me creasti Angelis quia rationeÌ„ te cognoscendi cum ipsis à te communem accepi Aug. Soliloq cap. 7. I was not and thou didst create me I was nothing and of nothing thou hast made me something and what something not a drop of water not fire not a bird or a fish not a serpent nor any of those brutish creatures neither hast thou made mee a stone c. and thou hast made mee little lesse then the Angels because thou hast giuen mee reason and vnderstanding with them to know thee And God hath not onely created vs excellent creatures but c Gen. 1. 31. good yea hath created vs in d Gen. 1. 27. his owne image expounded by the Apostle to be e Ephes 3. 24. righteousnesse and true holinesse Moreouer hauing so created vs by his carefull prouidence he still prouideth things necessary for vs foode and raiment and all things conuenient for this present life Furthermore he protecteth defendeth vs from perills dangers besides all this he hath bestowed one incomparable and vnspeakable benefit vpon vs he hath giuen vs his Son Iesus Christ to die for vs to shed his bloud for vs that hee might saue vs from perishing that he might redeeme vs from the bondage of Sathan and ransome vs from the power of the diuell that he might preserue our soule from hell and bring vs to euerlasting life He hath giuen vs his Sonne and with him all things as saith the Apostle f Rom. 8. 32. Hee that spared not his owne Sonne but deliuered him vp for vs all how shall he not with him also freely giue vs all things He giueth vs the liberall vse of the creatures both to feede vs and cloath vs hee giueth vs also spirituall foode for our soules the word and Sacraments he giues vs the Sun the Moone the Starres those glorious lights of Heauen to lighten vs hee hath giuen his Angelâ— charge ouer vs to guard vs and prepared Heauen at the last to receiue vs. All which the Lord our God hath done for vs not for any merite or desert in vs for we were g Rom. 5. 6. 8. 10. sinners and vngodly we were his enemies but of his meere mercy and h Ephes 2. 4. loue wherewith he loued vs in Christ Iesus O the incomparable loue of God towards vs miserable and wretched sinners Now shall not the consideration of these benefits of Vse Almighty God be sufficient to bring vs to repentance Gods benefits toward vs should work in vs Repentance and binde vs to obedience hath God made vs so good and shall we be so euill hath hee created vs in holinesse and righteousnesse and shall we be so vnholy and vnrighteous doth not
on earth or blessed in Heauen we desire to be blessed with temporall and spirituall blessings and to be patakers of eternall happinesse For thougâ— temporall blessingâ— be common to all to good and bad yet the blessing of God vpon the outward blessings which God bestoweth is giuen onely to them that repent of their sinnes to them that feare the Lord and â—eâ—d a godly life aâ— it is said in the Psalmes n Psâ—l 34. 9. There is no want to them that feare him Againe o Psal 84. 11. No good thing will he with-hold from them that walkâ— vprightly For spirituall blessings mercie pardon and forgiuenes of sinnes these belong to none but to penitent sinners to such as hâ—ue repâ—â—ted oâ— their sinnes and are washed from their wickedâ—â—sse as appeareth in that large promise of meâ— forgâ—uenesse in Esay p Isay 1. 18. Though your sinnâ—s be as carlet they shall as white as snowe though they be red like crimson they shall be as wooll But to whom is this gracious promise made but to penitent sinners Euen to such as haue washed and cleansed their â—eâ—â—ts from wickednesse to such as haue put away the euiâ—l of their doings from before the eyes of the Lord and to suâ—h â—â— haue ceased to doe euill and hâ—ue learned to doe welâ— for to such the Lord saith Comâ— nâ—w and let vs reason tâ—gâ—ther sâ—ith the Lord though your sinnes be as scarlet c. And as for eternâ—ll blessednesse and euerlasting happâ—nâ—sse none can be paâ—takers thereof but penitent sinners The kingdome oâ— heâ—uen is giuen to no wicked and vngodly man onely they which haue repented of their sinnes and are washed from their wickednesse shall enter into the kingdome of heauen As it is said in the Reuelation q Reu. 21. 27. There shall in no wise enter into it any thing that defilâ—th neither whatsoeuer worketh abhomination or maketh a lye but they which are written in the Lambes booke of life Againe it is said r Reu. 22. 14. 15. Blâ—ssed are they that doe his commaundements that they may haue right to the tree of lift and may enter in through the gates into the Cittie For without are dogs and sorcerers and whoremongers and murderers and idolaters and whosoeuer loueth and maketh a lye Wherefore it greatly stands vs in hand to repent of our sinnes to wash and cleanse our hearts from wickednesse to amend our wayes and to walke in obedience to Gods commandements to serue the Lord and to feare him if wee desire either to be happy on earth or blessed in heauen As the Apostle also exhorteth vs saying Å¿ Hâ—b 12. 28. Wherfore we receiuing a kingdome which cannot be mooued let vs haue grace whereby we may serue God acceptably with reuerence and godly feare Vse 2 Secondly whereas true penitent sinners haue the Consolation to the righteous which are afflicted in this life promise not onely of temporall benefitâ— and spirituall blessings but also of eternall happinesse and euerlasting felicity in the kingdome of heauen this doth minister great consolation to the righteous which are afflicted and troubled in this present life for though they endure sorrow and sicknesse paine and griefe though they suffer tribulation or persecution or whatsoeuer affliction they vndergoe it is but for this present life it is but for a short time it is but for a moment it wil haue an end And then after that this short life is ended the righteous which haue patiently suffered with Christ shal also raigne with Christ and shall inherite a kingdome The time shal come that they shal haue no paine nor sorrow but shall enter into eternal ioy shall be partakers of euerlasting glory shall liue blessedly for euer in heauen So saith S. Paul t Rom. 8. 17. And if children then heires heires of God and ioynt-heires with Christ if so be that we suffer with him that we may be also glorified together This was Dauids comfort in his afflictions u Psal 27. 13. I had fainted saith he vnles I had belieued to see the goodnes of the Lord x Anciently expounded Heauen Aug. Hug. in the Land of the liuing This comforted S. Paul in all his tribulations and sufferings as he himselfe witnesseth saying y 2 Tim. 4 6. 7. 8 I am now ready to be offered and the time of my departing is at hand I haue fought a good fight I haue finished my course I haue kept the faith henceforth there is laid vp for me a crowne of righteousnes which the Lord the righteous iudge shall giue mee at that day and not to me onely but vnto them also that loue his appearing And this ought to be our great consolation comfort in all distresse knowing that glory in heauen will be a full recompence for all our sufferings As S. Paul also saith z Rom. 8. 18. I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be reuealed in vs. a 2 Cor. 4. 17. For our light affliction which is but for a moment worketh for vs a farre more exceeding eternall waight of glory The end of the second Booke THE THIRD BOOKE OF THE WAY TO THE CELESTIALL PARADISE Concerning Prayer Which is the third meanes whereby a Sinner may be saued and come to life euerlasting CHAP. I. The Preface with the Partition of the whole Treatise of Prayer The order of this Treatise THe a Rom. 11. 13. Apostle of the Gentiles writing to the Romanes saith b Rom. 10. 13. 14. whosoeuer shall call vpon the name of the Lord shall be saued How then 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 Which Rhetoricall gradation is adorned with these fiue beautifull ascending steps First Christ must be preached Secondly being Preached men beginne to heare of Christ Thirdly hearing of Christ they beleeue in him Fourthly beleeuing in Christ they beginne to call vpon the name of the Lord. Fiftly by calling vpon the name of the Lord they ascend vp to the highest step saluation After that a man by hearing the word preached hath gotten faith and is brought to Repentance then and not before is he sit to make an acceptable Prayer vnto God for except the heart be purified by faith and purged by Repentance God will not regard our prayers but will hide his eyes and stop his eares when we crie vnto him but a sinner hauing true faith to beleeue in Christ and through true and vnfained Repentance hauing his sinnes washed away in the bloud of Christ may boldly come to the throne of grace with assurance to preuaile with God not onely for temporall blessings but for spirituall graces and not onely for grace in this life but also for glorie and saluation in the life to come For whosoeuer shall call
vnto death In a word then we are to pray for all men as Saint Paul exhorteth vs yea were they neuer so wicked as long as there is any hope of their amendement and as long as they 2 In particular for diuers sorts of people doe not sinne vnto death Thus in generall we are to pray for all Secondly we are to pray in particular for diuerse 1 For kings and all that are in authoritie sorts of persons and people First for Kings for rulers and gouernours of the land for Magistrates and for all that are in authoritie This the Apostle teacheth vs laying k 1. Tim. 2. 1. 2. I exhort therefore that first of all supplications prayers intercessions and giuing of thankes be made for all men for Kings and for all that are in authoritie And there 's great reason to perswade vs to pray for For Kings and for all that are in authoritie for First Gods word bindes vs thereunto As is manifest Gods word commandeth so in S. Paules exhortation formerly mentioned Secondly By the King and through the good rulers 2 By the King and good Rulers we receiue much good and gouernours of the Land we receiue much good By the King we haue peace and quietnesse in our Land By the King we enioy the inestimable benefit of the Gospell in our coasts By the rulers of the Land and those that are in authoritie we haue the execution of good lawes and by them transgressors of the Law are punished and by their punishments others are warned so that quiet minded men may walke in their callings without feare and lead a quiet and peaceable life in all godlinesse and honestie First then we are to pray for Kings and for all that are in authoritie Secondly we are to pray for the Citie the towne and 2 For the Cittie and place of our dwelling place where we inhabite and dwell as the captiue Iewes liuing in Babylon were commanded to doe l Jere. 29. 7. Secke the peace of the citie whither I haue caused you to be caried away captiue and pray vnto the Lord for it for in the peace thereof shall ye haue peace The Iewes at this time were in a strange Land in bondage to another Nation and yet the Lord appointeth them to pray for the good and prosperous estate of the citie where they dwelt Thirdly we are all bound to pray for the state of the 3 For the church of God Church of God militant here on earth this is Dauids exhortation m Psal 122. 6. pray for the peace of Ierusalem they shall prosper that loue thee And Dauid himselfe prayeth saying n Psal 51. 18. Doe good vnto Sion Fourthly we are bound to pray for all that are in need in want and distresse in affliction and miserie in sicknesse or paine in perfecution or tentation When S. For all that are afflicted Peter was in affliction and distresse when he was persecuted and cast into Prison o Act. 12. 5. Prayer was made without ceasing of the Church vnto God for him And Saint Iames teacheth vs to pray for the sicke and diseased p Iam. 5. 14. 15. 16. Is any sicke among you Let him call for the Elders of the Church and let them pray ouer him anointing him with oyle in the name of the Lord and the Prayer of faith shall saue the sicke and the Lord shall raise him vp and againe he saith pray one for another that ye may be healed Lastly we are bound to pray for our enemies this our 5 For our enenemies Sauiour Christ teacheth vs saying q Mat. 5. 44. loue your enemies blesse them that curse you doe good to them that hate you and pray for them which despitefully vse you and persecute you and this is not onely the precept of our Sauiour Christ but also his practise for at his passion and suffering he prayed saying r Luk. 23. 34. father forgiue them So doth St Steuen pray for his persecutours saying Å¿ Act. 7. 60. Lord lay not this sinne to their charge The consideration of this that we are to pray for others Vse 1 and chiefly for Kings and those that are in authoritie To pray for the Kings Maiestie with a stee heart and willing minde may teach vs that it is our bounden dutie with an open heart with a willing mind and free voice to pray vnto God for our Soueraigne Lord the KING for the most Noble and Illustrious PRINCE and Princely progenie The captiue Iewes obtaine licence of King Darius to goe to Ierusalem and to build the house oâ— God that they might offer sacrifices vnto the God of Heauen t Ezr. 6. 10. and pray for the life of the King and of his sonnes In Turtullian's time the Christians were slanderously reproached that they did not houour the Emperour but were enemies to the State to which the Father making an Apologie for the Christians answereth shewing that Christians did pray for the Emperours for they u Vitam illâ—â— prolixam impâ—rtum securum dâ—mum tutam exercitus fortes senatum fidelem populum probum c. precantes Tertul. Apolog. prayed that God would giue them a long life a secure Empire a safe house strong armies a faithfull Senate a good People c. Now these Kings and Emperours were heathenish and persecutours of Christians and yet they prayed for them how much more then are we O England bound to prayse the God of Heauen for giuing vs so wise so learned so religious a King so powerfull a defender of the Faith and so great a maintainer of the Gospell of Christ And we are not onely bound to blesse and praise God for the manifold blessings wherewith the Lord our God blesseth vs in our Soueraigne Lord the King but also to pray earnestly vnto the Lord for the preseruation and prosperitie of our King that in his safetie we may haue safetie in his prosperitie we may haue prosperitie and in his peace we may haue peace Secondly whereas we are bound as hath bin prooued Vse 2 to pray for the whole Church and any in distresse Against those that will not pray for their enemies for all men yea for our enemies this serues to reproue those who although it may be they may pray for their friends yet beare such a grudge and hatred to their enemies that they will in no case be perswaded to pray for them But consider ô man whosoeuer thou art that canst not pray for thine enemies Christ commandeth thee to pray for thine enemies obey him Yea Christ himselfe prayed for his enemies to giue thee an example of praying for thine enemies imitate thou him Or if thou thinkest it hard to imitate Christ the Lord in a matter so hard to flesh and bloud then imitate Steuen the seruant of Christ who imitated his Lord and Maister Christ in praying for his enemies For as Christ said concerning his enemies Father forgiue
his wâ—yes and we will walke in his pathes And all Christian people are bouâ—d to frequent and diligently to come vnto the Reasons to moâ—ue vs to frequent the house of God house of God the publique place of Gods worship there to make supplications prayers intercessions and giuing of thankes there to heare the word of God and â—o be partakers of the Sacraments and that for these reasons First the Scripture exhorteth vnto it the Psalmist 1 Scripture saith q Psâ—l 14â— 1. Sing vnto the Lord a new song and his praisâ— in the congregation of Saints Againe r Psal 150. 1. Praise God in his Sanctuarie And againe he saith Å¿ Psal 95. 2. Let vs come before his presence with thankesgiuing t Verse 6. O come let vs worship and bow downe let vs kneele before the Lord our maker Thus the Scripture exhorteth to come to the house of God and to worship God in the publique place of Gods worship Secondly it was the custome of the people both in 2 Custome of the Church of God Christs time and after to come to their Synagogues euery Sabboth day to worship God and to heare the word of God read and preached vnto them for S. Luke saith that Iesus u Luk. 4. 16. came to Nazareth where he had beene brought vp and as his custome was he went into the Synagogue on the Sabboth day and stoode vp for to reade And in the Acts of the Apostles he saith x Acts 15. 21. Moses of the olde time hath in euery Cittie them that preach him being read in the Synagogues euery Sabbath day Thirdly good men haue had great loue to the house of 3 Good men haue had great loue to the house of God God to the publique place of Gods worship insomuch that when they might haue free accesse to the house of God they haue reioyced and beene exceeding glad as Dauid saying y Psal 122. 1. I was glad when they said vnto me let vs goe into the house of the Lord. Contrariwise when they could not come to the house of God to the publique place of Gods worship to ioyne with the congregation in praying and praising God they haue beene exceeding sad and sorrowfull heauie hearted their soules haue beene euen cast downe within them Such was Dauids zeale to the house of the Lord saying z Psal 42. 1. 2. 3 4. 5. As the Hart panteth after the water brookes so panteth my soule after thee O God my soule thirsteth for God for the liuing God When shall I come and appeare before God My teares haue beene my meate day and night while they continually say vnto mee where is thy God when I remember these things I powre out my soule in me for I had gone with the multitude I went with them to the house of God with the voice of ioy praise with a multitude that kept holy day Why art thou cast downe O my soule and why art thou disquieted in me hope thou in God for I shall yet praise him for the helpe of his countenance And againe he saith a Psal 84. 1. 2. How amiable are thy Tabernacles O Lord of hostes my soule longeth yea euen fainteth for the courts of the Lord my heart and my flesh crieth out for the liuing God Fourthly It is meete and right that vpon the Lords 4 It is meete and requisite on the Lords day to be in the Lords house day we be found in the Lords house for what house can a man be in better then in Gods house What better company can a man desire to haue then the companie of the godly or what better fellowship then the fellowship of the faithfull what talke what communication what conference can be better then to speake vnto God by prayer and to heare God speake vnto vs out of his holy word or what better mirth then in Gods house to sing Psalmes to the praise of God Now the consideration of these things should make vs euery one more diligent in frequenting the house of God Secondly seeing that there are places consecrated and 2 To come into Gods house with reuerence and humility set apart for the publike worship of God this may teach vs to come into the house God with all reuerence and humility when we come for these holy ends to pray to God to praise God to heare his holy word and to bee partakers of the Sacraments for in the performance of these sacred duties the Lord is present and the holy Angels are present and God is holy his Angels are holy and his word is holy for this cause Moses comming into the presence of the Lord is commanded to put his shoes off his feete b Exod. 3. 5. Put off thy shoes from off thy feet for the place wheron thou standest is holy ground And Salomon giues vs this direction about the manner of our comming into the house of God c Eccles 5. 1. Keâ—pe thy foot when thou goest to the house of God Wherefore when we are going into the house of God it is good to say with Dauid d Psal 5. 7. In thy feare will I worship toward thy holy temple Secondly this serues for reprehension and it reprooues Vse 2 First Those that are negligent in comming to the 1 Against those who are negligent in comming to the house of God house of God many haue little care to frequent Gods house and make no conscience of sanctifying the Sabboth and keeping holy the Lords day Who dedicate that day not to God but to Bacchus and Venus making it a day of reuelling and banquetting a day of wantonnesse and wickednesse who instead of saying one to another Come let vs goe vp to the mountaine of the Lord to the house of the God of Iacob say Come let vs goe to the Alehouse let vs sit there let vs eate and drinke and rise vp to play Is not this plainely to despise Gods house and to set light by the place of Gods worship Others are so ouercome with worldlinesse that they are loath to spare so much time as to consecrate one day of seauen to the seruice of God Hence it is that some cannot keepe their hands from doing some seruile worke vpon the Sabbath day and that others lest they should misse their market or not come to their iournies end at the set time labour and trauaile and ride on their iourney vpon the Lords day and that when there is no absolute necessity but that their iourney and businesse might be otherwise conueniently disposed of if worldlinesse had not taken too great a rooting in their hearts Such people had therfore need to repent of their neglect in comming to the publique place of Gods worship and to be carefull that they henceforward e Isay 5â— 13. turne away their foot from doing their owne pleasure and doing their owne waies on the Lords holy-day Secondly seeing that our
state Secondly Prayer also auaileth greatly for the good 2 In regard of the soule And that of the soule and that both for the Remoouing of euill and Procuring of good 1 Remoouing euill As First for the remoouing of euill And first prayer is a meanes to remooue away our sinnes from vs which stand as a cloud betweene God and vs to hinder good 1 Our sinnes things from vs separating betweene God and vs and prouoking Gods wrath against vs wherefore Hezekiah being recouered from his sicknes and praising God for his deliuerance saith t Isa 38. Ver. 2. 3 And 17. thou hast in loue to my soule deliuered it from the pit of corruption for thou hast cast all my sins behind thy backe Secondly Prayer is effectuall and powerfull to helpe 2 Temptations vs against temptations and to deliuer vs from that euill one So our Sauiour teacheth vs to pray u Mat. 6. 13. lead vs not into temptation but deliuer vs from euill And so he exhorteth vs to pray x Mat. 26. 41. watch and pray that ye enter not into temptation Thirdly Prayer is powerfull to helpe vs in the euill 3 The teâ—â—our of death and iudgement and perillous times to free our soules from the danger of death and the iudgement to come that neither death shall suddenly come vpon vs nor the day of the Lord take vs vnawares Which our Sauiour sheweth vs in this exhortation y Luk. 21. 36. Watch ye therefore and pray alwayes that ye may be accompted worthie to escape all these things that shall come to passe and to stand before the Sonne of man Thus prayer auaileth for the remoouing of euill from the soule Secondly prayer auaileth much for the procuring of 2 Procuring Good As good things to the soule as first mercie pardon and forgiuenesse Dauid in his Prayer confesseth his sinne 1 Mercy pardâ—n and forgiuenesse saying z Psal 32. 5. I acknowledge my sinne vnto thee and mine iniquity haue I not hid I said I will confesse my transgressions to the Lord and it followeth thou forgauest the iniquitie of my sinne Dauid confessed his sinne and prayed for the pardon of his sinne and the Lord heard his Prayer and pardoned his sinne So S. Iames saith a Iam. 5. 15. the prayer of faith shall saue the sicke and the Lord shall raise him vp and if he haue committed sinnes they shall be forgiuen him Secondly Prayer is a meanes to obtaine all graces necessarily 2 All graces necessarie for our saluation accompanying saluation For b Iam. 1. 17. euery good gift and euery perfect gift is from aboue and commeth down from the Father of lights Our Sauiour Christ saith c Mat 7. 7. Aske and it shall be giuen you and S. Iames saith d Iam. 1. 5. If any of you lacke wisedome let him aske of God that giueth to all men liberally and vpbraideth not and it shall be giuen him Thirdly Prayer is effectuall not onely for the obtaining 3 Increase of Grace of grace but likewise for the increase of grace the Apostles pray e Luk. 17. 5. Lord increase our Faith And S. Paul prayeth for the Ephesians that God would f Ephe. 3. 16. 17. 18. 19. grant them according to the riches of his glory to be strengthened with might by his Spirit in the inner man that Christ might dwell in their hearts by faith that being rooted and grounded in loue they might be able to comprehend with all Saints what is the breadth and length and depth and height and to know the loue of Christ Which passeth knowledge that they might be filled with all the fullnessâ— of God And they that are strengthened by the Spirit in the inner man hauing Christ dwelling in their hearts by faith and are growing and increasing in grace in this life shall assuredly attaine to glorie in the life to come Prayer then as it remooueth euill â—o it procureth good to the soule mercie grace yea increase of grace and with grace glorie the perfection of Grace Such is the efficacie of Prayer The consideration of which efficacie and power of Vse Prayer may teach vs in all our necessities and tribulations To vse prayer in time of need as a sure defence to flee vnto God by Prayer to lay hold on prayer as a man would on his shield and buckler For prayer is a most sure defence in all troubles whatsoeuer It is a defence against tribulations outward and temptations inward It helpes the bodie and cures the soule it preuaileth both in heauen and in earth concerning which the exhortation of the Apostle S. Paul is to be receiued and embraced g Ephe. 6. 13. 14. 15. 16. 17. 18. take vnto you saith he the whole armour of God that ye may be able to withstand in the euill day and hauing done all to stand Stand therefore hauing your loynes girt about with truth and hauing on the breast-plate of righteousnesse and your feete shod with the preparation of the Gospell of peace Aboue all taking the shield of faith wherewith ye shall be able to quench all the fierie darts of the wicked and take the helmet of saluation the sword of the Spirit which is the word of God Praying alwayes with all Prayer and supplication in the Spirit A Christian that is thus armed hauing the girdle of truth about his loynes hauing on the breast-plate of righteousnesse and his feete shod with the preparation of the Gospell of peace hauing the shield of faith before him the helmet of saluation vpon his head hauing the sword of the Spirit which is the word of God and being prepared to pray with all prayer and supplication in the Spirit Such a one is able to stand against the aduersarie the Deuill and all spirituall wickednesse and such a one shall preuaile against his spirituall enemies yea such a one shall preuaile with God himselfe for any petition that he shall make so farre as it shall be good for him For the effectuall feruent Prayer of a righteous man auaileth much CHAP. XVIII Of the helpes and furtherances of Prayer Of the first helpe the Spirit of God THe ninth thing in the Treatise of Prayer is of 9 The helps and furtherances of Prayer Three the helpes and furtherances of Prayer and they are three The first is Gods holy Spirit of which Saint Paul saith a Rom. 8. 26. 27. Likewise the Spirit also helpeth our infirmities 1 Gods holy Spirit And for we know not what we should pray for as we ought but the Spirit it selfe maketh intercession for vs with groanings which cannot be vttered And he that searcheth the hearts knoweth what is the mind of the Spirit because he maketh intercession for the Saints according to the will of God For this cause the Spirit of God is called the spirit of supplications by the Prophet Zacharie b Zach. 12. 10. The holy spirit