God What fiery darts of the divell can be so mortiferous that they cannot be quenched in the fountaine of divine grace What so great a staine of the conscience that his blood cannot purge Here is not felt the fire of Gods fury but the heat of his love here is the Sonne of righteousnesse Malac. 4.2 the present light of our soules our first Parents were brought into Paradise that most sweet and fragrant garden Gen. 2.8 the type of eternall beatitude behold the penitent conscience is here cleansed by the blood of the Sonne of God and by the body of Christ are nourished the members of Christ the head the faithfull soule is fed with divine and heavenly dainties the sacred flesh of God which the Angels adore in the unity of person which the Arch-angels reverence Psalm 18. at which the powers doe tremble and which the vertuous admire is the spirituall food of our soules Let the heavens rejoyce Psal 96.11 let the earth be glad but much more the faithfull soule upon whom such and so great benefits are bestowed Our most bountifull God Matth. 22.4 hath prepared a great feast hearts that be hungry must be brought unto it he that tasteth not thereof feeleth not the sweetnesse of this heavenly feast to believe in Christ is this heavenly feast but no man believeth Note unlesse he confesse his sins with contrition and repent him of the same Contrition is the spirituall hunger of the soule and faith is the spirituall feeding God gave Manna Exod. 16.4 the bread of Angels to the Israelites in the wildernesse In this feast of the new testament God giveth us the heavenly Manna that is his grace and forgivenesse of sins yea his Sonne Christ Jesus The Lord of the Angels is that spirituall bread which came downe from heaven to give light and life unto the world The desire is the food of the soule and the soule comes not to this mysticall feast unlesse it desires to come thereto Matth 25.8 Verse 10. and it cannot desire the heavenly sweetnesse if it be full of this worlds comforts at the comming of the Bridegroome the Virgins that had no oyle in their lampes staying too long were shut out so they whose hearts in this world are not filled with the oyle of the holy Spirit shall not be admitted by Christ to the participation of the joy of this holy feast but shall have the gate of indulgence the gate of mercy the gate of consolation the gate of hope Rom. 5.20 the gate of grace and the gate of good workes shut against them Our Saviour Christ hath yet another kinde of calling and happy is hee that heares and obey it Christ often knocks at the gates of our heart by holy desires Note devout sighes and pious cogitations and happy is hee that openeth unto him as soone therefore as thou feelest in thy heart any holy desire of the heavenly grace assure thy selfe that Christ knockes at thy heart make haste let him in lest hee passe by and presently shut the gate of his mercy against thee as soone as thou feelest in thy heart any sparke of holy motions or godly meditations perswade thy selfe that it is kindled by the heat of divine grace and love that is of the holy Spirit cherish and nourish it 1 Thes 5.19 that it may grow to be a fire of love in thee and take heed that thou quench not the Spirit 1 Cor. 3.17 and hinder the worke of the Lord our heart is the Temple of the Lord hee that destroyeth the Temple of the Lord shall feele his severe judgement and he destroyeth it whosoever refuseth to give place to the holy Spirit inwardly calling him by the Word In the old Testament the Prophets could heare the Lord speaking inwardly in them and so all the true godly doe feele those inward motions of the holy Spirit drawing them unto goodnesse Ephes 4.3 therefore all men must endeavour to keepe the unity of the Spirit in the bond of peace A preparation to the receiving of the holy Communion of the Body and Blood of Iesus Christ THere is a hearing and a preparation before hearing there is a praying and there is a preparation before praying and there is a receiving and there is a preparation before receiving which if it be wanting the receiver receiveth uncomfortably the prayer prayeth vainly and the hearer heareth unfruitfully like those which doe eate before hunger or drinke before thirst this preparative before hearing praying and receiving for the health of our soules doth signifie the rules of physicke for preparatives are ministred alwaies before physicke Note and as the preparative which goes before maketh way to the physicke or else it would doe no good but hurt so unlesse examination goe before the Sacrament 1 Cor. 11.27 29. wee seale up the threatnings which are pronounced against us in stead of the promises which are made unto us for the Sacrament is a seale and sealeth good or evill as every other seale doth therefore all men ought carefully to examine themselves but they that are suspected of a crime doe not examine themselves but are examined of others lest they should be partiall in their owne cause but a faithfull Christian should examine himselfe of his crime Verse 31.32 Note and be his owne judge his owne accuser and his owne condemner for no man knowes the spirit of man but the spirit which is in man which will condemne him if he be guilty and tell him all that he hath done and with what minde he did it and what punishment he deserveth for the same this is the close sessions or private arraignement when Conscience sits in her chaire to examine accuse judge and condemne her selfe Eccles 18.19 because she will escape the just condemnation of God Thus have holy men kept their sessions at home and made their hearts the fore-man of the Jury and examine themselves Note as wee examine others The feare of the Lord stood at the doore of their soules to examine every thought before it went in and at the doore of their lips to examine every word before it went out so shouldest thou sit in judgement of thy selfe and call thy thoughts words and actions to give in evidence against thee whether thou be a Christian or an Infidell a sonne or a bastard a servant or a rebell a sincere believer or an hypocrite if upon examination thou find not faith nor feare nor love nor zeale in thy selfe let no man make thee believe thou art holy that thou art godly Note that thou art sanctified that thou art a Christian that thou art a believer because thou art worse then thou seemest to thy selfe to be therefore if my heart tell mee that I love God whom shall I believe before my selfe 1 Cor. 2.11 No man can search the heart of another man so Paul saith No man knoweth the spirit of any man
by the Apostles to be propagated throughout the world the Holy Ghost came downe upon them there was thundring and lightning and the lowd sound of the trumpet so that all the people were afraid Vers 16. because the Law doth thunder terrible things against our disobedience and makes us subject to Gods indignation But here is the sound of a gentle wind where the Lord from heaven doth powre out his Spirit upon all flesh Acts 2.2.17 for the preaching of the Gospell doth lift up the soules that are cast downe with dispaire by reason of their sinnes there was feare and trembling of the people because the Law bringeth wrath Rom. 4.15 but here the whole multitude doe flocke together to heare the wonderfull things of God for by the Gospell we have accesse unto God their God descended in fire but it was in the fire of his wrath therefore was the mountaine moved and did smoke but here the holy Ghost descended in the fire of his love so that the house is not shaken by the wrath of God but rather replenished Exod. 19.18 Acts 2.3 with the glory of the holy Ghost What wonder is it that the holy Ghost bee sent from the Court of Heaven to sanctifie us seeing the Sonne of God was sent from Heaven to redeeme us But the holy Ghost came upon the Apostles when they were assembled together in prayer with one minde for he is the Spirit of prayer which moveth us to pray and is obtained by prayer Wherefore John 20.19 22. Zach 12.10 because hee is that bond by which our hearts are knit and united unto God as he doth unite the Father with the Sonne and the Sonne with the Father for hee is the mutuall love of the Father and the Sonne This our spirituall conjunction with God is wrought by faith in Christ but faith is the gift of the Spirit and is obtained by prayer but true prayer is made in the Spirit In the Temple of Salomon when Incense was offered unto God 1 King 8.10 11. the Temple was filled with the glory of the Lord so if thou offerest unto God the sweet odours of prayers the holy Ghost shall fill the temple of thy heart with glory Let us here admire the grace and mercy of God Psal 50.15 Rom. 8.34 35. Gal. 4 6. the Father promiseth to heare our prayers the Sonne intercedeth for us and the holy Ghost prayeth within us the Angels of Heaven carry our prayers unto God and the Court of Heaven is open to receive them God of his mercy doth give unto us the effect of prayer because he giveth unto us the Spirit of grace and prayer and doth alwaies heare our prayers if not according to our desire yet according to that which is most profitable for us The holy Ghost came when they were all met together with one accord in one place Acts 2.1 for hee is the Spirit of love and concord Note that joyneth us unto Christ by faith and unto God by love and to our neighbour by charity because he is the Authour of all goodnesse and the fountaine of all grace and mercy Now the Spirit of God effects in man such motions as himselfe is for as the soule giveth unto the body life sense and motion so the holy spirit maketh man spirituall seasons his minde with divine saltnesse Note and directs all his members to the performance of all good duties towards God and towards his neighbours and proceedeth from all eternity he came in the type of breath and affordeth unto the afflicted conscience quickening consolation because wee live according to the flesh by the reciprocall breathing out and sucking in of the aeriall spirit he came under the type of spirit and breath because he giveth us to live according to the better part The winde bloweth where it lusteth Iohn 3.8 and thou hearest the sound thereof but thou knowest not whence it commeth nor whither it goeth So is every one that is borne of the Spirit it was meete that he should come in the type of breath because hee proceedeth from both the Father and the Sonne by one incomprehensible breathing from eternity it was a powerfull breath because the grace of the holy Ghost comes with power and moveth the godly in whom he dwelleth to all that is good and so effectually moveth and strengtheneth them that they neither regard the threats of tyrants nor feare the trecheries of the Divell nor the hatred of the world Psal 19.3.4 hee conferreth upon the Apostles the gift of tongues because their sound was to goe into all lands and so the confusion of tongues which was the punishment of pride and rashnesse in the building of the tower of Babel was taken away and the dispersed nations Gen. 11 7 8 9. by the gift of the holy Ghost through the diversity of tongues were gathered together into the unity of faith Againe it was meet that he should come in the figure of tongues because holy men of God did speake as they were inspired by him For hee spake by the Prophets and Apostles and putteth the Words of God into the mouthes of the Ministers of the Church therefore the Prophets in the old time came not by the will of man 2 Pet. 1.21 but were moved by the holy Ghost for these great gifts blessed and praised be the holy Ghost together with the Father and the Sonne now and for ever Of the Love of God THis love of God is commanded by God to the Israelites by the mouth of Moses being then the select and peculiar people of God saying Deut. 6.5 Thou shalt love the Lord thy God with all thy heart and with all thy soule and with all thy might and Christ himselfe in the Gospel doth alledge this Precept to the Doctor of the Law which tempted him saying Master which is the greatest Commandement in the Law He answering Matth. 22.36 37 38 39. said unto him Thou shalt love the Lord thy God with all thy heart with all thy soule and with all thy mind and thy neighbour as thy selfe this doth teach all Christians that without the knowledge of this love of God they can never attaine to the saving knowledge of God and without the love of God all knowledge is unprofitable For love is the life of Nature and the joy of Reason in the Spirit of grace where Vertue draweth affection the concord of sense makes an union unseparable in the divine apprehension of the joy of election it is a ravishment of the soule in the delight of the spirit which being caryed above it selfe into inexplicable comfort feeles that heavenly sickenesse that is better then the worlds health When the godliest of men in the swounding delight of his sacred inspiration could thus utter the sweetnesse of his passion my soule is sicke of love for love is a healthfull sicknesse of the soule it is a pleasing passion in the heart a contentive
labour in the minde and a peaceable trouble in the senses Wherefore love exceedeth all the knowledge of all other mysteries and cannot be but in the godly The reason why our love of God is not perfect in this life because the measure of our love is according to the measure of our knowledge 1 Cor. 13.12 13. now in this life we know God but in part as in a glasse but then shall we know him face to face and then shall wee be perfectly blessed and because wee shall then perfectly know him therefore we shall then perfectly love him but no man can hope to have the perfect love of God in the world to come Note which beginneth not first to love God in this world The kingdome of God must begin in the heart of man in this life or else it cannot be consummated in the life to come without the love of God in this life there is no desire of eternall life How then can that man be partaker of the chiefest good which seeketh it not which desireth it not which loveth it not such as thy love is such art thou because thy love transformeth thee into it selfe for love is the chiefest couple because the lover and the thing beloved becommeth one What hath conjoyned the most just God and wretched sinners being infinitely distant in worth Note one from the other but the infinite love of God And because the infinite justice of God might not be weakned the infinite price and love of Christ interceded betwixt sinfull man and the infinite justice of God Againe what hath joyned together God the Creator and the faithfull soule created things infinitely distant but love In the life which is eternall wee shall be joyned to God in the chiefest degree because wee shall then love him in the chiefest degree love uniteth and transformeth therefore he that loveth carnall things shall be carnall if thou lovest the world thou shalt become worldly 1 Cor. 48.49 50 c. but flesh and blood cannot inherite the kingdome of God neither doth corruption inherite incorruption but if thou lovest God and celestiall things thou shalt become celestiall Note The love of God is the Chariot of Elias ascending up into heaven the love of God is the joy of the mind the Paradise of the soule it excludeth the world it overcometh the Divell it shutteth hell it openeth heaven unto us and pleadeth mercy in the justice of the Almighty the love of God is that seale with which God sealeth his servants the elect Rev. 7.3 4. Ephes 4.30 At the last judgement God will acknowledge none to be his but those that are sealed with this seale For faith it selfe the onely instrument of our Justification and Salvation is not true faith unlesse it doe demonstrate it selfe by true love for there is no true faith unlesse there be a firme confidence and there is no firme confidence without the love of God and that benefit received is not acknowledged for which wee doe not give thankes and we doe not give thankes to him which wee doe not love If therefore thy faith be true it will acknowledge the benefit of our redemption wrought by Christ Jesus it will acknowledge and give thanks Note it wil give thanks and love that gracious God who hath bestowed all these saving benefits upon us the love of God is the life and rest of the soule when the soule by death departs from the body then the life of the body departeth but when God departeth out of the soule by reason of sins then the life of the soule departeth Againe God dwels in our hearts by faith Ephes 5.17 Rom. 5.5 God dwels in the soule by love because the love of God is infused into the hearts of the elect by the inspiration of the holy Spirit there is no tranquillity of the soule without the love of God the world the flesh and the divell doe much disquiet it but God is the true rest of the soule Ephes 3.19 and the fulnesse of the knowledge of Christ is the fulnesse of the knowledge and love of God there is no peace of conscience but to those that are justified by faith in Christ there is no love of God but in them that have a filiall confidence in God To conclude in the praise of this peerelesse vertue love is the grace of nature and the glory of reason the blessing of God and the comfort of the world therefore let the love of the world the love of our soules and the love of the creatures die in us that the love of God may live and abound in us which God of his grace beginne in us in this world and perfect in the world to come This love of God is wrought by the meanes of the same spirit dwelling in Christ and the faithfull and incorporateth the faithfull as members unto Christ their head Rom. 8. and so makes them one with Christ and partakers of all the graces holinesse and eternall glory which is in him as sure and as verily as they heare the Word of promise and are partakers of the outward signes of the holy Sacrament Verse 39. What then can be able to separate us from the love of God which is in Christ Jesus our Lord The properties of Charity and true Love to our Christian brethren CHrist Jesus our Saviour gave himselfe for us to redeeme us from all our sinnes and wickednesse Titus 2.14 and to purge us a peculiar people followers of good workes To this purpose wee are admonished of the Lord Let your light so shine before men that they may see your good workes Math. 5.16 c. and glorifie your Father which is in Heaven Therefore whilst wee have time let us doe good towards all men and especially towards them of the household of faith To this use the holy Scriptures were given unto us for all Scripture inspired from God 2 Tim. 3.16 17 is profitable to teach to reprove to correct to instruct in righteousnesse that the man of God bee perfect and instructed to all good workes It is cleare then that we be not so justified by faith that wee should bee unprofitable barren and unfruitfull of good workes but rather that giving our selves continually unto good workes wee should advance the glory of Gods grace and shew it before the eyes of all men as the light of our new creation for we are regenerated in Christ Eph. 4.23 24. and thereby wee doe declare our selves to bee justified before men Therefore let us not onely shew our selves to be Christians in name but to become good of evill and to declare that goodnesse received of Christ by good workes for they be as certaine fruits of our life witnessing the goodnesse of our mind and declaring the nature of our heavenly Father Good workes bee the workes of faith which worketh by love they be the workes of God which hee worketh in us and by
us but it must be considered with what minde those things be wrought which be of themselves good whether of the affection of love and mercy or for some other cause Let us not love in word neither in tongue but in deed verity 1 Iohn 3.18 for hee is not worthy straightway to have the commendation of good workes which doth bestow meate drinke and cloathing upon the poore not of the desire to do good but rather to hunt hauke for glory and praise in the sight of men wherefore all be not immediately good workes which be esteemed to be good unlesse they be such as doe profit their neighbours and that they do proceed from a good and faithfull heart and the affection of charity thereby our faith is exercised fed encreased and strengthened by good workes and that wee be assured by them in our consciences of our election and calling in that wee doe daily more and more feele the grace and vertue of Christ encreasing in us by meanes thereof like as on the contrary part evill workes doe expresse and shew forth more and more the malice and wickednesse of our hearts Therefore Saint Peter admonisheth us to make our election and vocation sure 2 Pet. 1.10 Eccles 28.10 for like as the fire by wasting much wood waxeth greater and stronger so is godlinesse and faith fedde and maintained in Christian men by the study and use of good workes even so by use exercise of vertuousnesse men doe come to a perfect habite of the same and so by imitation of their good workes others bee stirred up to the like desire of godlinesse when they doe see some lively examples in their neighbours that by the applying of good workes to the reliefe and necessities of the poore Jam. 1.27 John 3.17 Hebr. 13.1 2 3 16. needy widdowes fatherlesse prisoners sicke folkes and all other distressed which kind of goodnesse doth resemble the very disposition of God himselfe for the goodnesse which wee are created unto is not determined in the workes of mercy onely but it doth extend unto our whole life and common trade of living together Amity is the true bond of all humane society wherein one man is so knit unto another by mutuall love ayd and service even as the very members and parts of our body doe service one to the necessary use and ayde of the other wherefore they be not men but vaine shapes of men John 5.5 which doe vainely and idlely spend all their life as though they were borne to no other intent and end but to waste and consume upon themselves without regard to their Christian brethren or relieving and supplying their wants and necessities in time of need to which end they were chiefly and necessarily ordained of God next then to doe him service and divine worship for Saint Paul admonisheth all men to walke worthily in the sight of the Lord Col. 1.10 to please him in all points being fruitfull in all good workes for hee that is fruitfull in all good workes doth please the Lord in all things if they be done with a pure and sincere faith for they bee the fruits of faith for good workes are pleasing to God Good workes be done by the Spirit of God because they bee done by his Spirit for he doth worke in us both to will and to performe according unto his good will and pleasure therefore forasmuch as they come from him it cannot be but that they must be liked of him That which is just and good is loved of God as the authour and beginner of them Such is his justice that he loveth the same which is just and good being himselfe of all other most just and the rewarder of all good workes that proceed of faith but wee must not assume the reward of our good workes to proceed of our owne deserts but unto the goodnesse of God who doth worke the effects of godlinesse and charity in them that believe True and sincere love is an inseparable property in the godly no Christian without faith Iohn 15.17.12 13 14. and no faith without charity where there is not the brightnesse of charity neither is there the zeale of faith Note take away the light from the sun and thou maist aswell take charity from faith Charity is the outward act of the inward life of a Christian the body is dead without the spirit James 2.26 so faith is dead without charity He is not of Christ that hath not the Spirit of Christ and hee hath not the Spirit of Christ Gal. 5.22 that hath not the gift of charity for charity is the fruit of the Spirit and the bond of perfection Col. 3.14 Note As the members of the body are knit together by the Spirit that is the soule so the true members of the mysticall body of Christ are united by the holy Spirit in the bond of charity 1 King 6.21 22 Salomons Temple was all covered with gold within and without so let Gods Temple be all beautified with love and charity both within and without let charity move thy heart to compassion and thy hand to contribution for compassion is not sufficient unlesse there bee also outward contribution neither is outward contribution sufficient unlesse there be also inward compassion 1 Iohn 4.7 c. faith receiveth all from God and charity giveth againe unto our neighbours God is love and by faith we are partakers of his divine nature no man believeth in Christ which loveth not Christ and no man loveth Christ unlesse he love his neighbour neither doth he apprehend the benefits of Christ with true confidence of heart that doth deny his neighbour the office which hee oweth unto him That is not truly a good worke which proceedeth not from faith Rom. 14.13 neither is it truely a good work which proceedeth not from charity charity is the seed of all vertues it is no good fruit which springeth not from the root of charity for charity is the spirituall taste of the soule for unto it alone is every good thing sweet and pleasant every hard thing sweet yea all troubles and adversities sweet 1 Ioh. 13.34 35 It profits not to give all that one hath unto the poore if hee hath not charity for the outward action is done in hypocrisie if there bee not inward love Rivers of bounty profit not unlesse it spring from the fountaine of charity Charity is patient for no man is easily angry with him that he loveth charity is bountifull for hee that by charity hath bestowed his heart which is the chiefe good of the soule how can he deny his outward goods to his neighbour which are of farre lesse worth Charity envieth not because hee that hath charity looketh unto anothers good as upon his owne Charity thinketh no ill 1 Cor. 13.1 c. but loveth truly and from his heart Charity is the bridle of anger Charity is simply
absolute act which admits neither increase nor decrease yet that man receives his pardon by such a faith or such a perswasion of faith as is not alwaies one but is sometimes stronger and sometimes weaker ebbing and flowing like the salt waters sometimes appearing and sometimes hidden like the sunne with a thicke mist or a duskie cloud Now our justification may be perceived and knowne three waies First by the suggestion of Gods Spirit Secondly by faith which is a certaine assurance of perswasion of Gods love in Christ Now a man may assure himselfe of faith if hee love God for God himselfe 1 Tim. 1.5 and his neighbour truely as himselfe for love accompanies faith as the light doth the sunne indeed it proceeds from faith for as one saith Gregory Such as is our faith such is our love a man may assure himselfe of a justifying faith if he doe strive against his doubtings and with an honest heart doe will to believe and unfainedly desire to bee reconciled unto God and withall doe use constantly the good meanes that God hath ordained to beget and increase it in himselfe Gal. 2.16 c. for God accepts the will to believe for faith it selfe and the will to repent for repentance the reason hereof is plaine for every supernaturall act presupposeth a supernaturall power or gift and therefore the will to believe and repent presupposeth the power and gift of faith and repentance is in the heart for a man may come to be assured of his justification by certaine infallible signes and tokens of it as when we see our selves by the righteousnesse of Christ of the free grace of God redeemed from death delivered from hell and freed from the fearefull condemnation of the wicked there is a joy most unspeakeable and glorious wherewith our hearts must needs be ravished The second is the peace of conscience while sin and the guilt of sinne remained there was no peace nor quietnesse to be found but feare within terrors without and troubles on every side But when our sins are once nayled to the crosse of Christ and forgiven us Note then the winds are laid the waves are settled the sea is calmed the soule is quieted and imparked within the pales of peace Againe wee may know that our peace is good and that our justification is past with God if wee shall find a promptitude and nimblenesse in our selves to doe that which is good For when a man doth finde favour from God for the forgivenesse of his sins then the love of God constraineth him that joy which hee receiveth and putteth new life into him Greenham and enforceth him to the performance of those things which are pleasing unto God then his understanding is enlightened his judgement is reformed his affections are bettered his joyes are in heaven his desires are to Christ-ward his progresse to Canaan his course to Ierusalem and his anger is consumed upon his owne corruptions For wee must know that when God doth impute righteousnesse unto us to prevent our damnation by sin then he doth also infuse righteousnesse into us to hinder the domination of sin therefore Saint Paul sath 1 Cor. 1.30 that Christ is made unto us righteousnesse wisedome sanctification and redemption and he tels his Corinthians 1 Cor. 6.11 that they are washed sanctified and justified so then hee that circumciseth the fore-skin of his heart by true repentance hee that warreth against his owne lusts and truely striveth to serve the Lord in all his precepts he may know for certaine that God hath cut the cords of his sins and buryed them all in the blood of Christ but let the ungodly and uncircumcised heart know that so long as they addict themselves to their knowne enormities without repentance they are not of the Kingdome of Christ neither are they clothed with the robes of his righteousnesse but covered with the rotten rags of their owne wickednesse for those that are in Christ Rom. 8.1 2. walke not after the flesh but after the spirit they that are his have crucified the flesh with the affections and lusts thereof Gal. 5.2 but to live and continue in sin is to take sin downe from the crosse and to put life and spirit into it Luther For as one saith that a man may try and know whether hee be incorporated into Christ or not by this that as a man feeleth his heart cheered and sweetened by the sense and feeling of Gods promises and favour grounded and setled in his heart so such a man as no man is but he that is justified hath forthwith regard of his neighbour Note Lev. 19. Jam. 2.8 and helpeth him as his brother careth for him lendeth him giveth him comforteth and counselleth him yea hee is grieved if there be none towards whom hee may be serviceable hee is patient tractable and truely friendeth all men he doth not esteeme the temporall pleasure and pride of this life he judgeth no man he defameth no man he interpreteth all things for the best and when hee seeth not the matter goe well with his neighbour as that hee fainteth in faith waxeth cold in love hee prayeth for him hee reproveth him he is sorely gâ—ieved for him for any thing committed against God or his neighbour and all this proceedeth from the root and juice of Gods grace for that the bountifulnesse love and goodnesse of Christ hath sprinkled and replenished his heart with sweetnesse and love that it is a pleasure and a joy for him to doe good to his neighbour and is grieved for his sins as Samuel for Sauls 1 Sam. 15.35 by these and such like workes of grace a man may come to a certaine knowledge of his justification which how well worthy it is of our knowledge they can best tell which feele most the comfort of it and let no man thinke it impossible to be discerned by man because it is performed by God without man For though it be acted by God in heaven yet it produceth many notable graces in man upon the earth by which it may be perceived as a Vine by her grapes or as a Lampe by her light Besides Regeneration and Justification have such relation and neerenesse one to another as that they seeme to be almost but one act caused and effected at one instant of time for when we are regenerated then are we justified and when wee are justified wee are then regenerate and not before These two offices in our salvation being distinguished rather by their names then by any speciall marke of difference in their severall executions Againe the Apostle in his Sermon at Antioch Acts 13.38 concludeth saying Be it knowne unto you yee men and brethren that through this man Christ Vers 39. is preached unto you the forgivenesse of sinnes from which yee could not be justified by the Law of Moses by him every one that believeth is justified so that hee absolutely denyeth the power of
be signifying that hee is an eternall unchangeable being and all other creatures are temporary and mutable This name in the New Testament is given to our Lord Christ Apoc. 1.8 when he is called Alpha and Omega the beginning and the ending which is which was and which is to come the Almighty for all time past and to come is aye present before God And to this name Christ alludeth Before Abraham was I am Iohn 8.58 this Name should teach us likewise to have alwaies present in our mind our first creation our present corruption and our future glorification The third Name is Jah Psal 112 c. Psal 113.1 2.3 4 5. which as it comes of the same roote so it is the contract of Jehovah and signifieth Lord because hee is the beginning and being of beings This Name is ascribed unto God so when this Name is absolutely given to God it answereth to the name Jehovah and so translated by the seventy Interpreters for God is so a Lord that he is absolute of himselfe and Lord of all This Name should alwaies put us in remembrance to obey his Commandements to feare his Judgements Mala. 1.6 to submit our selves in all things to his blessed will and pleasure saying with Ely It is the Lord 1. Sam. 3.18 let him doe whatsoever seemeth him good The fourth is God 600. times used in the New Testament which signifieth To burne or kindle for God is light and the Authour both of heate light and life in all Creatures either immediately of himselfe or mediately by secondary causes but when it is properly and absolutely used Note it signifieth the eternall essence of God being above all things and through all things and seeth all things in all places giving life and light to all creatures and preserving and governing them in their wonderfull frame and order therefore let us take heed every where what wee doe in his sight thus farre of the names which signifie the Essence of God The Name chiefely which signifieth the persons in the Essence is Elohim Elohim signifieth the mighty Judges Genes 3.22 Deut. 7.6 it is a name of the plurall number to expresse the Trinity of persons in the unity of Essence the mighty God or all the three Persons in the God-head Math. 21.37 It is derived of Alah hee swore because in all weighty causes when necessity requireth an oath to decide the truth we are onely to sweare by the Name of God which is the great and righteous Judge of Heaven and earth as oft therefore as we read or heare this name Elohim it should put us in mind to consider that in one divine Essence there are three distinct persons and that God is Iehovah Elohim Now follow the names which signifie Gods essentiall workes which are these five especially Math. 27.46 Math. 25.31 2 Chro. 32.8 The first El which is as much as strong God and teacheth us that God is not onely most strong and fortitude it selfe in his owne Essence but also that it is hee that giveth strength and power to all creatures therefore Christ is called El Gibbor the strong most mighty God therefore let not Gods children feare the power of enemies for El our God is more strong then they Secondly Shaddai that is omnipotent by this name God usually stiled himselfe to the Patriarchs I am El Shaddai the strong God Almighty because hee is perfectly able to defend his servants from all evill to blesse them with all spirituall and temporall blessings and to performe all the promises which he hath made unto them for this life and in the life to come This Name belongeth onely to God himselfe and to no creature no not to the humanity of Christ This may teach us with the Patriarchs to put our whole confidence in God and not to doubt of the truth of his promises and the performance thereof Thirdly Adonai which is My Lord this name Analogically is given to creatures but properly it belongeth to God alone it notes unto us the mysterie of the holy Trinitie if I be Adonim Lord Malac. 1.6 where is my feare this name is given to Christ when he saith Cause thy face to shine upon thy Sanctuary that is desolate Dan. 9.17 18. for Adonia the Lord Christ his sake The hearing of this holy name may teach every man to obey Gods Commandements and to feare him alone to suffer none besides him to raigne in his conscience to lay hold by a particular hand of faith upon his Word and Promises and to challenge God in Christ to be his God saying with Thomas Thou art my Lord and my God 4. Helion that is most high this name Gabriel giveth unto God telling the Virgin Mary Psal 9.2 Dan. 4.17.24.25 Act. 7.48 Luk. 1.32 that the childe that should be borne of her should be the Son of the most high This teacheth us that God in his Essence and Glory exceedeth infinitely all creatures of heaven and earth and that no man should be proud of any earthly honour or greatnesse but to desire true dignitie and to labour to have communion with God in grace and glory 5. Abba signifying Father Rom. 8.15 Esay 9.5 Jam. 1.17 2 Tim. 6.16 for God is Christs father by nature and Christians by adoption and grace Christ is called the everlasting Father the prince of Peace because he doth regenerate us under the new Testament God is also called father of Light because God dwelleth in inaccessible light and is the â—â—thour not onely of the sonnes light but also of all the light both of naturall reason and of supernaturall grace this name teacheth us that all the gifts which wee receive from God proceed from his meere fatherly love and that wee should love him againe as deare children and that wee may in all our troubles be bold to call upon him as a father for his helpe and succour thus should wee not heare of the sacred names of God but that wee should thereby be put in mind of his goodnesse unto us and of our duties unto him and then we should finde how comfortable a thing it is to doe every thing in the name of God a phrase usuall in every mans tongue but the true comfort thereof through ignorance knowne to few mens hearts it is a great wisedome and an unspeakable matter for the strengthening of a Christians faith to know how in the mediation of Christ to invocate God by such a name as whereby hee hath manifested himselfe to be most willing and best able to helpe and succour him in his present need and adversitie The ardent desire of knowing God is the surest testimony of our love to God and of Gods favour to us Psal 91.14 15 16. Because hee hath set his love upon mee therefore will I deliver him I will set him on high because he hath knowne my name he shall call upon me and I will heare him yea I will be with
prevent him SEing the Divell is so apt and ready to assault and tempt the faithfull and the elect of God consider therefore thou devout soule in what danger thou art because the divell thine adversary is alwaies lying in wait for thee hee is an enemy for boldnesse most ready for strength most powerfull for subtilty most cunning for engines well stored in sight indefatigable into all shaps changeable he intiseth us into many sinnes and having inticed us hee accuseth us before Gods judgement seate 2 Cor. 2.11 2 Cor. 11.14 hee accuseth God to men and men to God and one man to another hee exactly considereth every ones inclination and then hee layes for them the snares of temptations for the devill when he assaulteth the soule of man first sets upon that part he findes softest and best affected for his purpose for him the easier to worke upon and if hee once be withstood and overcome hee doth not presently remove nor give over but comes againe to tempt with greater force that so hee may by tediousnesse and neglect overcome those whom by violence and force of temptations he could not overcome Against whom will he not be bold to use his subtill trickes when hee was so bold to set upon the Lord of Majesty himselfe with his craft and subtilty Math 4.2 3. when hee had fasted forty daies and forty nights what Christians will he spare when hee sought to winnow Christs Apostles like wheate He deceived Adam in his nature instructed whom then can hee not deceive in his nature corrupted he deceived Judas in the schoole of our Saviour Luke 22.31 and whom will hee not deceive in the world Gen. 3.4 5. the schoole of errours in all states the divels trecheries are to bee feared In prosperity hee lifts us up with pride in adversity he drives us downe to despaire if he sees a man delighted with frugality he intangleth him in the fetters of insatiable covetousnesse if hee sees a man of an heroicall spirit hee sets him on fire with flaming anger if he sees a man somewhat merrier then ordinary hee incites him to burne with lust those whom he sees to be zealous in religion he labours to entangle in vaine superstition those whom he sees exalted to dignities hee prickes them forward with the spurres of ambition when hee allureth man to sinne hee amplifieth Gods mercy and when hee hath cast him headlong into sinne then he shewes and amplifies Gods justice first hee will lead a man to presumption and afterwards he labours to bring him to desperation sometimes he assaults outwardly by persecutions sometimes hee assaults inwardly by fiery tentations sometimes he sets upon us openly and by force sometimes hee sets upon us secretly and by fraud in eating he sets before us gluttony in generating luxury in exercising sluggishnesse in conversing envie in governing covetous extortion in correcting rage in dignity pride he possesses the heart with evill cogitations in the mouth he puts false speakings in the other members wicked actions when wee are awake he moves us to evill workes when we are asleepe he moves us to filthy dreames so then at all times in every place and in every thing we must beware of the divels trecheries wee sleepe but hee watcheth wee are secure but he goes about like a roaring Lyon seeking whom he may devoure 1 Pet. 5.8 Consider therefore thou faithfull soule the trecheries of this most potent enemy and seeke the ayd of spirituall armes to defend thee from his subtilties let thy loynes be girt with the girdle of truth Eph. 6.14 and covered with the brest-plate of righteousnesse put on Christs perfect righteousnes thou shalt bee safe from the divels tentations Iohn 14.30 as Satan hath no power over Christ neither hath he power over the faithfull his members Let thy feet be shod with the preparation of the Gospell of peace so the fiery darts of the divell shall not hurt thee take the shield of faith to defend thee from the assaults of this most wicked enemy Eph. 6.15 Math. 17.20 Faith is that which removes Mountaines which is to be understood the mountaines of doubts persecutions and tentations if thou hast faith neither shall any thing be unpossible unto thee Vers 20. Exod. 12.17.12.13 The Israelites whose doore posts were figured with the blood of the paschall Lambe were not smitten with the destroying Angell so likewise those whose hearts are by faith sprinkled with the blood of Christ shall not be hurt by this destroyer faith relies upon Gods promises in the mercy of the Almighty and Satan cannot overthrow them that believe faith is the light of the soule and hath a bright eye a holy eare a cleane heart and a sure foote shee is the strength of hope the trust of truth the honour of amity and the joy of love and Satan cannot prevaile against it and the tentations of this malignant spirit are easily discerned through this light Mich. 7.19 By faith our sins are throwne into the profound sea of Gods mercy and in that the firy darts of the divell shall be easily quenched we must likewise put on the helmet of salvation that is Ephes 6.17 holy Hope endure tentation and expect an issue thereof by hope and thou shalt find comfort thereby For God is an Assister of them that contend and the crowne of them that overcome Vers 19. wee must also take the sword of the spirit that is the Word of God For the consolations of the Scripture will prevaile against the contradictions of the divell Nazianz. for by the Word Christ overcame all Satans temptations Math. 4.4 c. 11. and still the faithfull shall overcome the divell and all his subtilties To conclude by prayer thou hast great aid against tentations for as often as the little ship of thy soule is ready to be overwhelmed by the waves of tentation awake Christ by thy prayers we overcome visible enemies with striking but wee overcome our invisible enemies by powring forth prayers unfained fight thou O Christ both in us and for us that so through thee we also may overcome our deadly enemy with victory that in thee and through thee we may triumph gloriously Of the Morall Law of God the ten Commandements THe Law of God The morall Law of God and the Law of nature is all one though it was not given to man with solemne promulgation before the time of Moses yet was there a generall sense thereof given to Adam in his creation For when God gave him his nature and endued him with the use of reason and discourse he gave him capacity to understand his duty the which duty is nothing else but the observation of the Law of God and therefore when Adam had transgressed the commandements of God and had eaten the forbidden fruit the reason of his naturall soule could tell him his offence and then his conscience judged him he was afraid
God allure us by easie meanes and faire promises to everlasting life which the Law denieth to all men no man being able to satisfie the justice of the Law If it be objected then that the grace of the Gospell doth destroy the workes of the Law because that mercy is given of grace and not of desert it is answered that the Gospell doth not destroy the workes of the Law and the substance thereof but onely doth mitigate the rigour and severity thereof As God when he preserved Daniel in the Lyons denne hee did not destroy the Lyons but onely shut their mouthes and bound their power that they might not hurt Daniel Dan. 6.16 so he did not destroy the Law but onely restraine the violence thereof from hurting his Daniels that is his faithfull servants and as when King Darius tooke Daniel from the denne and cast in his accusers the Lyons power was no longer shut up Dan. 6.24 but had the mastery and devoured them their wives and children no more shall the reprobates avoyd the condemnation of the Law notwithstanding the promise of the gospell and the new covenant of grace Because no man hath the benefit of mercy but hee that first is the child of faith therefore the great King of all the world shall take his faithfull Daniels his Elect from the power of the Lyons the Law but leaveth the reprobate in the state of their destruction Thus much in generall of the Gospell and the difference betweene that and the Law and them that lived under the bondage of the Law and us that now live in the liberty of the Gospell the purpose of the Gospell is the salvation of man And therefore the Angell that was the first preacher of the gospell told the shepheards that hee brought them tydings of great joy Luk. 2.10 indeed a greater could not be then to bring them tydings of their salvation The matter of the gospell is the life the death and the doctrine of Jesus Christ for they are the onely meanes by which wee attaine to the favour of salvation Esay 43.11 his doctrines were directions his life examples and his death was and is life eternall to all them that apprehend him by a lively faith In the circumstance of the gospell is principally considered First God who of himselfe and of his owne election without any cause in man did enter this covenant of grace being moved onely by the pleasure of his owne most holy will and by his owne gracious love to his creatures for so saith the Holy Ghost God so loved the world Iohn 3.16 that he gave his onely begotten Sonne that whosoever believed in him should not perish but have everlasting life Whereby it is evident that the love of God was the onely cause that moved him to this effect for God can glorifie himselfe aswell in the damnation Gods love to man is the moving cause of the covenant of grace as in the salvation of men For hee needeth no addition of honour that is infinite both in greatnesse and goodnesse but as his mercy is most eminent over all his attributes so in this new covenant of the Gospell hee doth give us the greatest demonstration of his mercy that can be in giving his only begotten Son to die on the Crosse for the redemption of mankind In every word there is a passion of love infinitely beyond all comparison wherein it seemeth that God doth as it were put off his Majesty and descend himselfe in his care to pity and redresse the ruined state of sinfull man his enemie Secondly in the person of Christ who is the cause both moving and finishing the covenant of the Gospell there is matter of most worthy and admirable consideration For Christ is not onely to bee understood as the instrumentall cause whereby this covenant of grace betweene God and man was effected but also as the first moving cause and deviser thereof it being impossible to assigne him offices without his appointment hee being equall to God the Father and the holy Ghost and they having all but one divinity undivided This the unbelieving Jewes could not comprehend and therefore they derided Christ when he said Before Abraham was Iohn 8.58 I am not knowing that hee was God equall and coeternall with the Father and was begotten before all beginning It is therefore most wonderfull in the person of Christ that hee being Lord of all the world that he would leave the bosome of his Father and for a time to put off the presence of his divine Majesty and to take our nature upon him in humility Strong witnesses of the love of Christ towards us and in a base estate to undertake not onely to satisfie the Law and to make good our defects but also to beare the displeasure of his Father and to suffer the malice of wicked men to prevaile against him even to his death and that he hath endured all this for the sinnes and good of man a creature that by sinne had brought himselfe in disgrace and heavy displeasure with God and which is most of all that hee hath done all this by his owne appointment without either command or direction there being no power above him by whom he could bee commanded This incomparable love of God is able to astonish a Christian meditation and to make a man admire and say with holy David Lord what is man that thou hast such respect unto him Psal 144.3 or the sonne of man that thou so regardest him This doth strongly relieve our faith against all diffidence shewing that our salvation hangs not like a meteor in the ayre but is firmely fixed upon the love of God in Christ Iere 31.3 32.40 2 Tim. 2.19 and it furthereth our spirituall joy in that it teacheth us that the love of God is constant and his decree concerning our welfare eternall And it also eclipseth the pride of the heart shewing that Gods dignation and not mans dignity his favour not mans faith his mercy and not mans merite is the fountaine and foundation of mans felicity Thirdly is considered The Ministers â—n the office of the Gospell the officers in the holy ministration of the gospell by whose faithfull endeavour and vigilance the spirituall graces of the gospell are distributed to the children of faith for whose sakes the covenant of grace is given the first officers in this kind were the twelve Apostles of purpose chosen by Christ Jesus himselfe that they might bee the faithfull witnesses of the whole passage of his life and that after his ascention they might plant in mens hearts a knowledge of the gospell by their prayers preachings and godly exhortations to dispose the holy seed of grace in their hearts whom God should make capable to entertaine it with profit These holy labourers being assisted by the holy Ghost travelled in Gods husbandry with such alacrity as that the Gospel in their times spread it selfe into very large
they say a mortall body that cannot profit them for mortall foode is but for mortall life neither now hath Christ a mortall body to communicate to them because it is changed to an immortall body therefore they cannot receive his mortall body And if they say that they receive his glorified body they must fly from this text for at that time Christ had not a glorified body if they received then the same body which the Apostles received as they say they doe they cannot receive a glorified body because then Christs body was not glorified therefore they could not communicate with his glorified body Thus are they hedged in with rocks and the sands on every side of them they received a body neither mortall nor immortall it seemes it was a phantastical body if Christ had such a body let all men judge here they are at a stand Dan. 4.5 like one that cannot tell on his tale Nebuchadnezzar dreamed a dream and knew not what it meant and so doe they How absurd and heretically doe these Papists hold in their opinions and this surpasseth them all that Christ must bee applyed like Physicke as though his blood cannot profit us unlesse we drinke it swallow it like a potion is this the Papists union with Christ is this the manner whereby we are made one flesh with Christ Iohn 1. to eate his flesh and drinke his blood nay when he tooke our flesh unto him and was made man then we were united unto him in the flesh and not by receiving his body Christ tooke our flesh and nature we tooke not his but believe that he tooke ours now if you would know whether Christs body be in the Sacrament it is said unto you as Christ said unto Thomas touch feele and see in visible things God hath appointed our eyes to be judges For as by the Spirit wee discerne the spirituall objects so our sence discerneth sensible objects as Christ taught Thomas to judge of his body so may we and so should they if they were not as it were hood-winked through errour and mis-beliefe Christs saying to Thomas was that hee would have him believe it to be his body Iohn 20.27 for my body saith Christ may bee seene and felt and thus transubstantiation is found a lyar It is shewed before that every Sacrament is called by the name of the thing which it doth signifie and present The reason why the signes have the name of the things which they represent and signifie is to strike a deeper reverence in us Note to receive this Sacrament of Christ reverently sincerely and holily as if Christ himselfe were there present in body blood This is the reason why Christ calleth the signes of his body his body to cause us to take this Sacrament with feare and reverence because wee are apt to contemne it as the Jewes did their Manna Num. 12.6 The worthinesse of the Sacrament is to be considered three waies First by the Majesty of the Authour ordaining it â—â—condly by the preciousnesse of the persons whereof it consisteth Thirdly by the excellency of the ends for which it was ordained The Lords Supper is a pledge and a symbole of the most neere and effectuall communion which Christians have with Christ The cup of blessing which we blesse Cor. 10.16 17. is it not the communion of the blood of Christ The bread of Christ which we breake is it not the communion of the body of Christ That is dwelling in our hearts abiding in us that is a most effectuall signe and pledge of our communion with Christ and hath divers similies set forth in holy Scriptures First of the Vine and Branches Secondly of the Head and Body Thirdly Joh. 15.5 of the Foundation and the Building Fourthly of one Loafe confected of many graines Fifthly Colos 1.18 of the Matrimoniall communion betwixt man and wife and is three-fold betwixt Christ and Christians the first is naturall betwixt our humane nature and the divine nature of Christ in the person of the Word the second is mysticall Eph. 5.31 32. betwixt our person absent from the Lord and the person of Christ God and man into one mysticall body the third is celestiall betwixt our persons present with the Lord and the person of Christ in his body glorified these three conjunctions depend each upon other The mysticall communion chiefly here meant is wrought betwixt Christ and us by the Spirit of Christ apprehending us and by our faith stirred up by the same Spirit Note apprehending Christ againe this union hee shall best understand in his mind Every one receiveth but few understand what they receive who doth most feele it in his heart but of all other times this union is best felt and most confirmed when wee doe duely receive the Lords Supper for then wee shall sensibly feele our hearts knit unto Christ and the desire of our soules drawne by faith and the holy Ghost as by the cords of love neerer and neerer to his holinesse This union betwixt the faithfull is so ample that no distance of place can part it so strong that death cannot dissolve it so durable that time cannot weare it out so effectuall that it breeds a fervent love betweene those that never saw one anothers faces and this conjunction of soules is termed the communion of Saints 1 Cor. 12 12 13. 27. which Christ effecteth by six especiall meanes First by governing them all by one and the same holy Spirit Secondly the enduing them all with one and the same faith Ephes 4.4 5. Thirdly by shedding abroad his owne love into all and every one of their hearts Rom. 5 5. Tit. 3.5 Fourthly by regenerating them all by one and the same baptisme Fifthly by nourishing them all with one and the same spirituall food 1 Cor. 10.17 Colos 1.18.22 Note Acts 4.32 Sixthly by being one quickning head of that one body of his Church which hee reconciled to God his Father in the body of his flesh Hence it is that the multitude of believers in the primitive Church were of one heart and of one soule in truth affection and compassion and this doth teach all Christians to love one another seeing they are all members of the same holy and mysticall body Ephes 4.3 whereof Christ is the head and therefore they should have all a Christian sympathy and fellow-feeling to rejoyce one in anothers joy to condole one anothers griefe to beare one with anothers infirmities Ephes 4.2 and mutually to relieve one anothers wants to this end hee bestoweth upon them all saving graces necessary to eternall life as the sense of Gods love the assurance of our election with Regeneration 2 Cor. 3.18 Justification and grace to doe good workes to feede soules Iohn 15.5 therefore of the poore and faithfull is the assured hope of life eternall For as it is said this sacrament is a signe and a sure pledge
Apostle doth call the election made in Christ wherefore wee must consider of this mystery of our election as it is whole and sound with both the parts of it joyned together with sincere faith with all devotion honour and thankfulnesse in Christ our Mediatour Head and Saviour and for the confirmation of the certainty of our salvation in our hearts wee must ponder also in our selves how that the election and choosing of us is grounded and builded upon the same purpose and counsell of God 1 Pet. 1.20 21 22. in the same eternity yea and the very same certainety that the mystery of Christ is but concerning those which be chosen of God they be chosen generally to this purpose to be made happy for evermore To this point of true felicity those things doe belong which be rehearsed particularly by the Apostle Psal 32. for what can we make of it else but to bee holy and blamelesse then to bee adopted to be the children of God to be beloved redeemed and favourably pardoned of our sinnes to be lightned with the wisedome and knowledge of Gods will and purpose to be called to the portion of inheritance and to be signed with the holy Spirit as the earnest-penny of our inheritance but to bee made happy forever and to be the heires of God and coheries with Christ and to be taken into the glory of his children If the Prophet pronounce him happy whose sinnes bee forgiven Vers 1 2. how much more are they to be counted happy which bee chosen to that intent from everlasting that they should be adopted the children of God made holy and blamelesse and partakers of the heavenly inheritance this grace of Gods election is incomprehensible and therefore can never be so esteemed of us as it ought to be This certainty doth beget exceeding joy in the elect for what can raise a greater joy in faithfull hearts then this that wee know and believe verily that we shall see the infinite good pleasure of the Lord Psal 27.15 The infinite joy of the faithfull in the Land of the living and shall have an inheritance not earthly but eternall in the heavens and what greater joy can any man desire to enjoy then to believe himselfe to be elected to eternall joy This assurance in the elect is the more excellent Note considering the woe of the reprobates which want it and the wearisome sighs and inexplicable terrors of such as are swallowed up in despaire This privilege is the more to be accounted of because wee may enjoy it daily thoroughout our life and that the longer we be partakers of it the sweeter it is unto us for this assurance is infallible so long as we have true faith in us Rom. 4.20 Heb. 11.1 by which we come to Christ approach to the Father and hasten to Heaven for faith is an undoubted certainty or perswasion in us and an enemy to doubting and incredulity This election of God is most free without obligation compulsion externall instigation For hath not the Potter liberty over his clay c Who can compell the Almighty who can resist his power Rom. 9.21 or what is before his will for the election of God is constant perpetuall immutable inviolable and unresistable Esay 43.13 it is firme grounded stable and unmovable for those things which be contingent mutable and uncertaine are barred and utterly excluded from being an originall cause or ground thereof Now the decree of election is the foundation and scaturidge of salvation and is certaine stedfast and unchangeable therefore God the authour of election Jam. 1.17 18. Mal. 3.6 doth seriously and effectually separate and elect the faithfull unto himselfe and the reprobate unbelievers therefore his decree must be fulfilled the Scriptures are manifold and evident in avouching this truth In the beginning saith the Lord I shew the end of things Esa 46.10.11 and I tell before things that are not yet come to passe my device standeth stedfastly stablished and I will fulfill all my pleasure as I have spoken so will I bring to passe as soone as I deviâ—â— thing I doe it The foundation of God saith Saint Paul remaineth sure 2 Tim. 2.19 having the seale the Lord knoweth them that are his Therefore this decree of election is the foundation because it is the wel-spring and beginning of our salvation and of all the meanes tending to salvation and is sure and firme and never shaken but remaines immutable for ever for whosoever are elected shall still remaine elected and shall never be rejected Joh. 6.39 This is my Fathers will saith Christ that of all which he hath given mee I should lose nothing John 13.1 those whom he ever loved hee loveth for ever For neither any of those can perish whom God hath predestinated unto the kingdome of heaven nor that any of those can come whom hee hath not predestinated unto life neither doth God offer the least injury to any though he doth not choose all because he is not tied to choose any his Lordship is above all Rom. 9.18 his authority is absolute hee may doe with his owne what hee will who can hinder him the doctrine of election doth manifest the glory of God Thes 1. for it sheweth that we are elected to the honour of God and to the praise of his glorious grace and it argues and illustrates his essentiall properties as his omnipotency omniscience eternity and mercy and doth both demonstrate and defend the free grace of God against all contrariant heresies and errors and will arme us against impetuous enemies of the truth therefore it is worthy to be learned Now the love of God is the ground of election and Gods love is best knowne by his best gifts the best things he reserveth for those he best loveth as Joseph sent unto Benjamin more messes of meat Gen. 43.34 and gave him richer gifts and more costly apparell than to the rest of his brethren Gen. 45.22 So the Lord bestoweth the best gifts upon the elect his owne children Now the graces of regeneration and spirituall gifts of faith hope and love are without comparison the most principall therefore hee that hath faith hope and love may assure himselfe of Gods love and that hee is in the number and ranke of Gods elect these being infallible tokens and undoubted effects of election and fore-runners of eternall life Now this knowledge in God brings â—orth another knowledge in us Gal. 4.5.9 whereby we know God to be our God and this election of God workes in the elect another election whereby they choose God for their God and the love whereby God loveth us works in us another love whereby we love God for Christ first apprehends us and this apprehension of his Rom. 4.20 workes in us the apprehension of faith wherby wee lay hold upon him and his promises If these things therefore be in us wee may conclude infallibly
in the Spirit And if like those good Thessalonians we receive and believe the Gospell and entertaine the word with joyfulnesse notwithstanding all afflictions 1 Thes 1.5 6 9. 1.3 4. if wee turned God from all our false Gods our owne delights and vanities to which wee have wedded our hearts and if our faith increase and our love abound and if we have faith and patience as they had in all our crosses and afflictions then may wee assure our selves that wee are effectually called as they were John 10 c. out of the vastâ— wildernesse of this woefull world unto Christ our Shepheard for our Saviour Christ saith that his sheepe know him heare his voyce and follow him If therefore wee know acknowledge and embrace Christ if we heare and hearken unto his voyce and doe it if we study to resemble imitate and follow him in love meeknesse patience humility justice fidelity truth confidence and compassion then we may confidently assure our selves that wee are his sheepe effectually called home into his fold Mortification being of such necessity in the ordinary meanes of our salvation as that wee cannot be regenerate before wee carefully discharge this office of mortification let us therefore endeavour this duty with all diligence let us denounce a bloody and generall warre against all our sinnes let us entertaine favour and correspondencie with none but let those sins that have beene our delight be in our hatred let us not love them for their profit because transitory Wee must not foster our sins neither for profit nor pleasure neither feare them for their number If sin overcome us we are their slaves let us not favour them for their pleasure because moment any let us not feare them for their number though infinite many nor for their strength though they have conquered a world of people let us have confidence in God because hee is on our side and hath a care of us when sin got the upper hand of us and wee victoried by them we were then their servants their slave when wee overcome and have victoried them let us make them our slaves perpetually let us bind them in chaines cast them in prison and for ever utterly destroy their evill power Let us have no pity no favour Note no compassion on sin because when we were overcome by sin sin was mercilesse against us let us not as did Saul spaire any for their dignity or worth but with David let us mortifie and destory all let us hate the sins of youth and despise the sins of age let us not be partiall in our owne particulars let not prosperity alter us neither let poverty tempt us but having undertaken to warre with sin let us be full in opposition against it let us not end our warre without victory Let us strive to overcome sin with a constant resolution let us not interrupt it by truce but let us be resolute in our purpose and constant in our resolution and at all occasions and in every distresse let us resort to the throne of Gods mercy and crave the assistance of his holy Spirit hee is our Conductor hee is our Commander and the Generall in this spirituall warre let us consult with that Oracle and by it receive direction let us fight with the arme of his might and win the garland of holy victory for having God on our part whom then shall we feare and if he be with us who can be against us his policies cannot be prevented nor his power with victory opposed What wee want of spirituall power in our selves Psal 18.1 c. shall be abundantly supplyed by the infinite power of the holy Ghost for by him wee shall be able to overthrow an host of sin and by the strength of our God Note wee shall overcome all extremities and avoyd all dangers hee is the end of our hope and the maine battell of our power wee are but the reare hee is our Generall Hebr. 12.2 we are his souldiers his holy Crosse is our colours his holy Word our weapons And being thus appointed we dare confront all the enemies of our soule the Divell our sins and all that doth oppose us wee dare undertake their conquest spoyle their power discipline their errors and by the perpetuall death of our sins obtaine a perpetuall quiet of our conscience and the everlasting peace of our soules Of Regeneration VVHen all things was first created every thing was perfectly good no defect no blemish no need of correction Quest. the first defection was sin the first sin was the sin of Angels the next the sinne of man Here may be demanded a question why God did permit Adam to fall from his integrity and suffer him and his sonnes to revolt and fall into sinne and did not hinder the fall which hee could have done if it had pleased him Answ But hee would not hinder it because such was his pleasure for certaine causes best knowne unto himselfe in the meane let no man thinke that God was injurious for he was not indebted to us Job 36 23. to confirme us by his grace and to keepe us from declining but this fall was permitted by God for the greater benefit of his elect for their glory procured by Christ Esa 46.10 11. doth farre exceed and surpasse the glory which was given them in their creation which had never beene if man had never falne by sin great are the evills which we suffer by reason of that first offence but what faithfull man would not endure farre greater rather then to want so great a Redeemer God not bound to let did permit this fall yet it is not to be ascribed unto him as the cause thereof but to mans owne will for hee did not incline Adams heart unto sinne nor did he infuse the least corruption into his soule Jam. 1.13 14 15. neither did he withdraw any grace from him before hee inspired into him but hee fell by his free will through his owne default at the perswasion and suggestion of the Divell man was therefore the cause of his iniquity in his owne proper will and not from Gods predestination As God brought man into the state of life so man brought himselfe into the state of death for if any man decline from piety and justice hee runs headlong of his owne will hee is drawne by his owne concupiscence and is beguiled through his owne perswasions the Father hath no hand in this fall the Sonne is no agent of this sinne Note the holy Ghost is no worker of this wickednesse therefore the fault of mans choosing of that which was forbidden is not by any meanes to be transferred or ascribed unto God for God punished the sin of Angels in their owne particulars only for they were to derive their natures to posterity by generation and naturall descent because they were ordained for the service of God in certaine particular offices assigned them in the
immediately from him or by some meane are bestowed in a certaine measure for no man in all points hath granted unto him such a perfection of any gift but that hee may be made more perfect in the same gift for whosoever is wife is so wise in measure that he may yet be made wiser in that of that sort is the gift of faith and all other the gifts of God granted unto men this the Apostle witnesseth saying that no man esteeme of himselfe more then he ought Rom. 12. but so esteeme himselfe that he behave himselfe discreetly according as God hath dealt to every man the measure of faith Againe the Apostle saith that there is given to some a greater to some a lesser measure of faith Ephes 4. yet there is one Lord one Faith one Baptisme one God one selfesame but not all one measure one Father of all which is above and through all and in you all Wherefore the faithfull be not alike in those things which doe grow upon faith and doe follow the same as in knowledge in love and feare of God also in hope love to our neighbours patience and study of godly life Againe Measure of faith sufficient to salvation 1 Cor. 12. the measure of faith is so divided by the providence of God that to the elect there is no lesse given him then is sufficient to salvation For he giveth a sufficient proportion to every one for he that hath the greater hath never a whit the greater salvation nor hee which hath the lesse hath never the lesse salvation the truth thereof is set forth in Exodus and they gathered Manna some more Exod. 16 17 18. some lesse and unto him that gathered much remained nothing over and unto him that had gathered little there was no lacke True faith whereof wee doe speake is not given unto all men therefore it is that the Apostle saith 2 Thes 1. Rom. 10.16 Esay 65.12 all men have not faith all men doe not believe the Gospel for Esaias saith Lord who hath believed our sayings To obey the Gospel is to assent unto it with true faith and to repose our selves in it with a good and assured trust therefore the true faith of Christ is not in all men that is to say it is none of those common gifts of God which are commonly given unto all men but it is one of the speciall graces which are onely given unto some few by the providence of God of this kinde be also the heavenly and spirituall gifts which be necessary unto true and everlasting felicity such as faith hope charity patience the study of godlinesse and the feare of the Lord and the like No doubt this gift of faith is a singular gift of God but it is not enough for a man to have it When it is once gotten it must be nourished when we have it unlesse that after hee hath it it be continually conserved increased and practised throughout all our life for faith is of the same nature that the vertues be which be naturally powred into us and be necessary for the conservation of this present life which it is not sufficient to have received them unlesse they be also furthered amplified and encreased in us as for example the power of reason which wee received at the first birth of our flesh which must alwaies be nourished advanced and exercised to the necessary uses of our life Note So this Christian faith which is as it were a certaine reason of our second birth and new man in Christ must like an infant be fed and furthered to the spirituall life the increase of faith is when it groweth and increaseth in the hearts of the faithfull whereby it waxeth stronger and stronger by the grace of God that we be now able to believe those things which before wee could not believe although they were never so true and set forth in the Word of God that Christ is the Saviour of the world 2 Thes 1. The Thessalonians increased in faith abundantly this increase of faith doth depend upon the increase of the knowledge of Christ so the faithfull be admonished of Saint Peter that they should increase in the grace and knowledge of our Lord and Saviour Jesus Christ 2 Pet. 3. the increase of faith may be perceived in the mutuall love towards our brethren in their patience and suffering of troubles So the Apostle meant when he said For as much as your faith increaseth 2 Thes 1. and the charity of every of you one towards another aboundeth so that wee our selves doe glory of you in the Church of God for your patience and faith in all your persecutions and tribulations which you doe suffer on the other side staggering and carefull feare doth argue a weaknesse of faith so it was said to Saint Peter Why doubtest thou O thou of little faith Mat. 14.30 31. and they which doe start backe in the time of temptation persecution affliction or tribulation are tryed to be weake in faith and doe prove themselves so to be so the faith of St. Peter was weake Mat. 26.71 72. when he was proved by the maydens word and denyed his Master And seeing that there is given to all the elect of God a measure of faith from the Lord and that the same is not all one in all men and yet sufficient for every one unto salvation and is such that it is not perfected in any certaine space of time or yeeres but that wee must travell in it and endeavour it as long as wee live in this world as soone as faith is conceived by the gift of God Faith breedeth true repentance it produceth and bringeth forth as her daughter true repentance and that so soone that it seemeth to bring it with her from heaven as her waiting mayd whereof there be many examples in the holy Scriptures Zachâ—us as soone as hee was come to the faith of Christ said Luk. 19.8 Lo Lord I doe give the one halfe of my goods to the poore and in case I have beguiled any body I doe restore foure times as much which words doe manifestly declare the judgement of true repentance and when a great sort of people began to believe the saying of St. Peter Acts 2.37 they had remorse in their hearts and brast out saying What shall wee doe brethren to be saved and many of them that began to believe came to the Apostles and disclosed their doings moved no doubt by the spirit of repentance The true knowledge of God Faith doth take hold of the true knowledge of God and of Jesus Christ his Sonne which the world here cannot attaine unto The holy Spirit doth kindle a light in the hearts of the faithfull so that they may most certainly know those things to be most true which they doe believe in faith so Saint Peter said to whom shall wee goe Joh. 6.68 69. thou hast the words of
If thou believest that God is the Soveraigne good why is not thy heart more setled upon him then on al worldly goods If thou dost indeed believe that God is a just Judge how darest thou live so securely in sinne without repentance If thou dost truely believe that God is most wise Rom. 8.28 why dost thou not referre the events of crosses and disgraces unto him who knoweth how to turne all things to the best unto them that love him If thou art perswaded that God is true why dost thou doubt of his promises and if thou believest that God is beauty and perfection it selfe why dost thou not make him the chiefe end of all thy desires and affections for if thou lovest Beautie hee is most faire If Riches he is most wealthy If thou seekest Wisdome hee is most wise whatsoever excellencie thou hast seene in any Creature it is nothing but a sparkle of that which is in the Infinite perfection in God Application Therefore love that one good God and thou shalt love him in whom all the good of goodnesse consisteth he that would therefore attaine to the saving Knowledge of God must learne to know him by love 1 Joh. 4.8 Ephes 3.19 for God is Love and the knowledge of the love of God passeth all understanding for all knowledge in the world besides to know how to love God Eccles 1.2.17 and to serve him onely is nothing upon Salomons Creed but Vanity of vanities trouble of mind and vexation of spirit Kindle therefore in mee my good God Charity Rom. 5.9 10. Joh. 17.3.22 1 Cor. 15.28 the love of thy selfe in my soule especially seeing it was thy good pleasure that being reconciled by the blood of Christ wee should be brought by the knowledge of thy grace to the communion of thy glory wherein only consisteth our soveraigne good and happinesse for evermore Thus by the light of his owne Word wee have seene the backe parts of Jehovah Elohim the eternall Trinity whom to worship is true Piety whom to believe is saving Faith and Verity and unto whom from all Creatures in heaven and earth be ascribed all Praise Glory Honour Might Majesty Power and Dominion for evermore Amen Of divine Directions declaring the variable state and misery of Man from the time of his Creation to the time of the Gospel or the new Covenant of Grace Of the generall Knowledge of God VVHen first I began to understand of God I had this imagination that God was a generall power within whose circle all things are without whom nothing by whom all things were made and to whom all men ow their service This learning was taught mee by the wisdome of my naturall soule and by the common example of Christians for all men acknowledge a God and all Christians their duties this is the common knowledge of men but not the profitable more commendable in Philosophers than Christians being without use without application I have therefore better endevoured my selfe and studied to know God my God to know him in his divine nature in the trinity of persons and in their offices for thus to know and then to apprehend and apply is salvation To know God in his nature we must know His Attributes and rightly understand God in his said Attributes all which may be reduced to these two generalls Justice and Mercy in all which we must consider him to be Infinite in wisedome Infinite in favour Infinite in power The Trinity and Infinite in time The Trinity is the distinction of persons without denying the substance or nature of God the Father Sonne and holy Ghost though they be three distinct in name they are one in power without division without inequality the Sonne begotten as ancient as the Father the Holy Ghost prooceeding from them both is equall with them both no priority in their Omnipotency but all of them being alike able in all things and alwaies conspiring one end without discord The foundation of Religion this divine mysterie is the foundation of Christian Religion without which there is no faith no salvation It is further necessary to know the Trinity in their severall offices for though the God-head be so undivided as that no one person in the Trinity doth worke without cooperation the Father Son Severall offices in the Trinity and the Holy Ghost conspiring in every act of every severall person yet in the wisedome of their owne decree they have determined to the severall persons of the Trinity severall executions of offices wherein the whole Trinity conspire yet some one person in the Trinity hath the name of principall therefore wee say God the Father made the world God the Sonne redeemed it God the Holy Ghost doth governe it The creation of the world is ascribed to God the Father The Trinity conspire in every worke yet he made the world and the works therein by his Word This Word was God the second person in the Trinity who did cooperate and worke with God in the Creation the Holy Ghost also moved upon the waters to divide the seas and distinguish light from darknesse all of them joyntly and severally executing the decrees of their owne divine counsell Jer. 10.12 13. The worke of our Redemption is properly ascribed to the Sonne the second person of the Trinity who descended from his Majesty 1 Cor. 5.55 and in his owne person came to make a conquest of sinne hell and death The Holy Ghost doth governe the world the Father and the Sonne assisting yet in this most gracious worke the Father and the Holy Ghost were not absent but gave divine assistance to our blessed Saviour Jesus Christ when he ascended left the Holy Ghost to be a patron to the Catholique Church the which in all occasions doth support every member of the same yet the Father and the Sonne have their hands of providence at all times working with the Holy Ghost in this divine government therefore howsoever they have their severall assignments by themselves appointed yet they all conspire in every worke of holinesse all of them participating one worke one honour Thus to know God is needfull for every soule that desireth happinesse One labour one honour in the Trinity or that coveteth to have part in the righteousnesse of Jesus Christ without whom there is no salvation God being then of a nature infinitely good infinite great it ought to move in every foule a double affection Men ought to live in Gods imitation love and feare to feare him because he can destroy to love him because he will not It ought also to provoke all men to an imitation of God that such to whom God hath given greatnesse they use it with moderation of mercy which onely is able to make the great good and the honourable in place honourable in condition for as God is so good men their soules are his images and their actions his imitations Againe God is a
power distinguished in three persons the power is not divided every person in the Deity equall and in just comparison all of them but one God and every person God all of them conspiring the same ends from eternity to eternity this ought but is not the condition of men Princes and the great on earth Psal 82.6.7 are called gods these ought like God to combine themselves in holy action and to bend their power against the enemies of God and man sinne and the sinfull and not with implacable displeasure Such are merely politique respect greatnesse without goodnesse to destroy themselves and their estates with civill disagreements for though God say they are gods he saith they shall dye like men and if evill men they are then no gods but divells enemies to God enemies to the good and as in the nature of God mercy doth triumph and hath pre-eminence Mercy the best proof of goodnesse so in all the godly there should be a gracious pitty with which they ought to be most affected and God himselfe best pleased When I had thus considered the nature of God his Omnipotency his Mercy and other Attributes The cause is every mans duty it caused me to question my owne life and to search the records of my owne actions whereby I understood the truth of my miseries that I was guilty and deserved death and torments Mans desert as if the Justice of God had given sentence against mee then was the knowledge of Gods Majesty a terrour unto me I conceived in my feare the very forms of his indignation and I began to feele in my soule the very terrour of condemnation as if God had given sentence Mercy gives hope in greatest extremity and my soule in the sence of execution In this astonishment I remembred mercy and that God was so delighted in the use thereof as that he carefully watcheth cause and opportunity to give it Acknowledgment most necessary I did therefore acknowledge and submit my selfe to favour God did descend his greatnesse accepted my acknowledgement and gave me the allowance of his mercy then I reduced to memory what my Saviour had done for the Redemption of mankind The promises onely belong to the faithfull and penitent what he had promised the faithfull what the penitent I believed received strength and had my hope established and growing bold with these encouragements I desired and obtained the Sonne of God to restore me the Spirit of God to continue me restored reformed How to judge of good and evill then could my soule receive content in divine meditations then could I despise the profits of the earth and the vaine pleasures of men then could I justly value the honours of this life weigh them with vanity and esteeme them lighter then could I discerne vertue in poverty and holinesse in a contemptible degree of fortune The benefit of patience then I could see the patient beare their load with alacrity and secretly scorne at the base estimation of the earth Thus a reformed Judgement can teach to know and love know and hate let mee love and be beloved of God let me hate and be hated of the World These and many other things attributed to God in Scriptures teach us of what manner his Nature is that is to say good loving kind mercifull faithfull true upright just liking the humble and abhorring the proud The things of nature in God be everlasting slow to revenge wise and foreseeing and being so not by other helpe nor by chance but naturally and of himselfe it followeth that the like nature must for ever and unchangeably keepe in him which thing bringeth unto the faithfull an incredible comfort But in case we finde any other in him than this wee must understand that it is by some speciall sufferance and onely for a time and yet for all that the quality of his Nature in no point altered though some time he seemeth contrary to himselfe Psal 18. but that is to the ungodly perverse and to the destruction of them but the good and godly finde him alwaies such as his nature is The fire at Babylon seemed to have lost his nature A similitude when it saved harmelesse the three Children cast into the Oven but yet it used the strength of his nature toward them Dan. 3.20 c. which made the fire even so wee must thinke of God and alwaies marke what he doth by sufferance to punish the malice of the wicked and what also hee doth according to the quality of his Nature Rom. 11.33 O the deepenesse of the riches of the Wisdome and Knowledge of God how unsearchable are his Iudgements and his waies past finding out Of the Creation of the World THe Creation of the World hath beene the admiration of all men that knew not God nor believed Scripture Wisd 13. because their understanding was darkned wanting divine light they were not able to comprehend the knowledge of so high a secret Therefore the Philosophers have vainely and diversly disagreed in their severall constructions of the beginning of the World The vaine opinion of Philosophers some denying that the World ever had beginning but that it was derived by the power of nature from all eternity and eternall perpetuity to maintaine which absurdity they would demand how God made the world what instruments hee used in the building of so wonderfull a frame and withall holding that God could worke no otherwise then the order and meanes of secondary causes would beare and leade him unto But the truth is God is free in operation God is free in operation and not tied to any second cause or secondary meanes without which he can doe what he will and that which he doth by them and can alter and change them at his pleasure wherein may appeare their grosse mis-understanding of God his Nature that he like man If wee cannot conceive Gods wonderfull workes much lesse his unsearchable wisdome could not worke without the helpe of meanes and instruments Others more true more learned concluded that of necessity the World must have a beginning and that there was a Power Eternall which made moved and governed all things and the reason that the World was not eternall had this sufficient argument That the World did suffer detriment and decay in it selfe and the Elements had lost the purity of their nature which they had in the beginning the moving of the spheares and celestiall bodies which of all things in the World are most constant had endured some alteration so that nothing in the World All worldly things subject to alteration but did suffer a change which could not be if it were eternall This grounded reason did convince the common opinion of the Worlds eternity and did prevaile with them that could not be perswaded but by the power of reason This is not to perswade Christians but infidels and epicures
like as in the day of resurrection when wee shall be all raised up out of the dust of the earth and the corruptible put on incorruptible and the mortall put on immortality and the vertue of the power of God shall be declared much better than if we had still lived and continued in this life without corruption and death And further whereas by the sinne committed man-kind perished and fell into so great corruption It was not Gods fault that man sinned and lost his innocency depravation and death it is not such that it ought to be imputed unto God but rather such as the justice of God may appeare therein therefore it was meet and needfull that Christ should not be conceived and borne in the wombe of the Virgin of the seed of man lest he should be borne partaker of sin but only by the working of the Holy Ghost Lastly seeing the sinne of Adam by the intisement of the woman did so deface the excellence and innocence of our nature as that the corruption thereof did descend from him to all posterities this ought to abate the pride of man that no man dignifie or exalt himselfe in the pride of his nature for all men are of one and the same nature and all men in one and the same condemnation there being no power in mans nature to raise himselfe to the dignity of Gods favour that being onely in the power of him that first created us holy and innocent who againe will restore us if we faithfully spend our indeavours in holy actions Againe it ought to move all men to beare indifferent favour to all the children of God and not to despise any either for the defect of nature or fortun but to pitty and commiserate the common calamities because there is no judgement or punishment inflicted upon any man How to judge calamities but it is generally caused by all men all men having offended God with Adam and all men for that sin of Adam being subject to all misery for those calamities and greater are due to us though other men indure them and those benefits which some injoy Gods favour is not by desert but by benevolence and others want they have them not of desert but of benevolence from the favour of God who giveth them according to the pleasure of his will without respect of persons Seeing that Adam who had such extraordinary indowments of grace and whose nature God had so adorned with excellence that hee delighted in his company and seeing he was innocent and his nature unstained with corruption or infirmity We farre more easie to be tempted then Adam did notwithstanding run in contempt of Gods Commandement and thereby did purchase Gods indignation Let us therefore be extraordinary carefull to withstand all provocations that may tempt us to any sinne for our nature is much more easie to be tempted than Adams was his being innocent and holy ours in corruption stained he having power in himselfe to withstand his tempter we having no power in our nature to resist but rather an appetite and affectation to evill naturally inclined to neglect that grace which should make us able to resist temptation and to withstand the assaults of the divell The depravednesse of nature and because our nature is thus depraved and that our owne blind directions would but leade us to condemnation let us therefore with humble confidence implore the favour of God How to prevent the power of temptation that by his spirit hee would give us directions and that by his mighty hand hee may support us against the power of all temptations for we know our strength is but weaknesse and if God take his hand of favour from us If we will affy in God we must deny our selves wee shall fall into the hands of our tempters and remaine their spoile for if Adam in his innocence was vanquished we in our sinne cannot bee able to withstand them therefore let us not trust in our owne strength but deny our selves and repose our whole confidence in the strength of his arme for it is thou O God that savest and defendest us from and out of the hands of our enemies and puttest them to confusion that hate us Thus let us practise against our spirituall tempters and thus we shall prevaile Againe seeing God hath not spared Adam nor the Angels that sinned who in their natures were much more excellent then we but for their sinne gave them over to condemnation 2 Pet. 2.4 how much lesse will he spare us if wee continue in the committing of sinne and not endeavour our selves with all diligence in godly exercise Assuredly this should make us fearefull to commit any sinne with consent or knowledge Let us therefore flie all sinne The wages of sin in death as we would death because the earnest of sinne is certainely rewarded with death sinne and death being inseparable in fellowship for the soule that sinneth must die the death and no soule dieth but the sinfull Therefore let us resort our prayers to the holy presence of God Resolution let us earnestly intreat that his providence may direct us in an holy course to an holy end let us avoyd all acquaintance with sinne let us hate it in our selves Charity will pitty misery let us hate it in others pity their misery and pray for their amendment let up prove our selves vowed enemies to sinne and practise in that profession thus let us perswade thus let us resolve Againe seeing Adam and his posterity were not cast into condemnation Man was not condemned without hope as the angels were without hope without mercy as the angels that sinned were but had hope given him to be againe restored to the favour and blessed presence of God by the righteousnesse of Jesus Christ the Sonne of God this admirable degree of love and favour of God to mankind should keepe all our actions in awe and make us carefully feare to offend our God who hath so farre exceeded to us in the favours of his love therefore let us not onely feare him because hee hath power to destroy us but let us feare him for the reverence of his love and preferre his love even before our soules our meditations cannot present to our soules a greater Heaven of joy To meditate God and his favours then to understand our selves to be beloved of God neither can wee have more delightfull action then to meditate his love and to love him againe for his love to us for to love him for the safety of our owne soules is most necessary but to love him for his love only is more commendable and declareth a notable degree of Christian zeale Thus did Moses love the Israelits Exod. 32.30.31 32. thus did St. Paul the Iewes and thus will I my God by whom I was created by whom I am restored and in whom I will alwaies trust Amen Of the Divels trecheries and how to
that as he hath performed the Law in all sincerity and righteousnesse so we should endeavour a strict imitation of his vertuous doings for such faith only hath the benefit of the righteousnesse of Jesus Christ as is proved by the testimony of holy life Workes the testimony of faith and hath the witnesse of vertuous living therefore it doth needfully behove all men carefully to endeavour in the exercise of the Law of God for though no man can be justified by the workes of the Law so no man can declare and approve himselfe to be justified but by the workes of the Law for it is God that doth justifie effectually faith doth justifie apprehendingly and good workes doe justifie declaringly Againe By the Law we may judge our selves the knowledge of the Law of God may give every man a true understanding of the state of his life whereby to know in what condition hee standeth whether in the favour or displeasure of Almighty God for the Law is the revealed Will of God to which all men owe conformity upon paine of grievous forfeit and therefore whosoever shall examine the behaviour of his life and compare his severall committings and omittings with the duties of the Law for all ought so to doe shall be well able to understand and judge himselfe The Law a patterne to a Christian life for the Law is the patterne of our lives to which wee ought to square our actions So then when wee find a dissimilitude betwixt the Law and our lives we cannot but judge our selves to be disobedient and rebellious to God and his Lawes and consequently to forfeit our soules to the state of damnation This judgement ought to cause humiliation in all men and so it will in them that God shall make gracious who when they know themselves to be in the disease of sin How the Law doth humble us and that the Law doth wound their consciences with guiltinesse and that themselves have a naturall pronenesse rather to cause then to cure their infirmities this maketh them to deny themselves and their owne power which is but weaknesse and with humblenesse to resort to the mercy and merits of Jesus Christ the Sonne of God and the Physician of our soules Christ the Physician of our soules who only hath beene able to satisfie the justice of the Law and who onely hath beene able to worke the Redemption of mankinde and to repossesse them of Gods favour who had lost it by their transgressions and this our Redeemer hath done by assuming our nature Christ hath fulfilled the Law for us that could not bearing our sins satisfying our contempts and finishing our neglects who in our nature hath fulfilled the Law for us that could not who hath triumphed over sin and made conquest of hell and by his death hath slaine death which but for him had seized our soules into everlasting condemnation Thus will the knowledge of the Law admonish us and thus it will remember us This knowledge presents our soules with matter of serious meditation wherein wee may have a full view of the miserable condition of our life what strength is in our nature what endeavour in our actions for when wee finde an impossibility of our dutifull and strict obedience to the Law wee shall then acknowledge our defects and the corruption of our nature when we examine the particulars of our life and compare them with our duties we shall acknowledge the neglect of our endeavours and that wee have failed not onely in the maine performance of the Law of God which our nature could not performe but in our desires and carefull endeavours to doe well The effects in the Reprobate issuing from the meditation of the Law which our nature might And from this meditation doth necessarily follow one of these two effects in the Reprobate and gracelesse it causeth desperation and a hopelesse distrust of their salvation for when the divell and their consciences expose before them the justice of God the severity of his Law and the infinite measure of their offence the extreme terror and sense of their wickednesse doe so confound their understandings that often they execute upon themselves torment and death despising and despairing of the mercy of Jesus Christ in whom if they had reposed trust The effect of grace in the Regenerate believed and apprehended his righteousnesse their sins had not beene imputed neither had their soules perished But in the children of grace this meditation doth produce a contrary effect for when they by the Law understand the misery whereinto their sins have brought them it causeth in them a wonderfull degree of feare but not desperate for though the divell presents their sinnes in most ugly formes and urge them to a desperate apprehension yet the Spirit of God in thē doth withstand this temptation God supporteth the Elect against temptation and giveth them holy motions to devise the meanes of their salvation presenting them in their spirituall sorrowes with the mercy and merits of Jesus Christ then giving them grace to understand the mysterie of his death and the promise of the imputation of his righteousnesse which when the grieved sinner understandeth he allayeth and mitigateth his sorrow and affieth in the mediation and merits of Jesus Christ his Redeemer The divers effects of the Law Thus the Law produceth contrary effects in contrary spirits it damneth the Reprobate without hope it condemneth the Elect but not damneth them but instructeth and giveth him hope them it judgeth without mercy these it teacheth admonisheth and bringeth them unto Christ therefore though the Law condemne us Resolution let it not condemne our hope for though wee cannot our selves performe the righteousnesse of the Law yet there is one hath done it for us our Lord and our Saviour Jesus Christ in whom let us confidently repose our hope and respire new life The worke of Faith because we know that his righteousnesse is ours by imputation and that our sins were nailed upon his crosse and suffered death with him when he wrought our redemption Let us therefore enlarge our love without limits to this our Saviour who for our salvation hath beene pleased to undergoe so great a travell Let us admire the admirable degree of his love that for our sakes did descend from his Majesty to take and dignifie the basenesse of our nature Christ hath freed us from the judgement of the Law let us with unspeakable joy meditate his most holy sufferings whereby we are released from the condemnation of the Law let us despise our selves and our owne righteousnesse and apprehend him the onely staffe of our confidence let us never despaire because we know our Redeemer liveth the hope of our salvation but in all the extremities of our life and in all the sorrowes of our conscience To whom repentant sinners should resort let us resort to Jesus Christ the Physician of our soules let
but the spirit which is in man that is no man feeleth the heart of man so well as himselfe and yet himselfe though he hath lived with it ever since hee was borne doth not rightly know his owne heart unlesse hee examine it narrowly no more then he knoweth his owne bones or his veines sinewes arteries or his muskles how they are in his body and where they lie or what they doe this may seeme strange yet it is true for Christ saith to his Disciples Luke 9.55 You know not of what Spirit yee are that is you thinke better of your selves than you are and know not what the clocke striketh within you for there is a zeale without knowledge and a knowledge without zeale there is faith without obedience and there is obedience without faith there is love without feare and there is feare without love and both are hypocrites Judg. 16.18 Therefore as Delilah searched where the strength of Sampson lay so let every one search where their owne weaknesse lieth and strengthen themselves by faith and alwaies be filling the empty gap by endeavouring to supply the want of their owne defects Holy and godly men are distinguished in their ends for the children of God propose the glory of God and levell all their thoughts speeches and actions as if they were messengers sent to carry him presents of honour Thus did David when he said Psal 103. All that is within me praise the Lord but the children of this world without feare or reverence extoll themselves and their owne worthinesse and set up their owne glory for their marke like Nebuchadnezzar which said Dan 4.30 For the honour of my majesty Therefore they speake and looke and walke as if they did say to their tongue eyes and feete and apparell as Saul said to Samuel Honour me before this people 1 Sam. 15.30 The ungodly when they have received the Sacrament into their bellies thinke all is well and have done all that they went for as Micah when he had received a Levite into his house Judg. 17.30 thought that God loved him for the Levites sake but as the Levite did not profit him because he received nothing but the Levite so the Bread and Wine doth not profit them because they receive nothing but Bread and Wine for want of faith Marvell not then if you have not felt that comfort after receiving of the Sacrament which you looked for because you did not receive it as you ought for it yields comfort to none but to them which prepare their hearts and examine themselves before and apprehend Christ by a lively faith apply his merits to heale their miseries Iohn 13.30 Some receive the outward signe without the spirituall grace as did Iudas some receive the spiritual grace without the outward signe as the Saint thiefe on the crosse and all the faithfull who dying desire it but cannot receive it through some externall impediments But the worthy receivers to their comfort receive both the bread of the Lord and the bread which is the Lord. But some receive the bread of the Lord but not the bread which is the Lord. for it is not the mouth but the heart which receiveth comfort now there is many which bring a mouth to receive but not a heart to believe these goe away from the Sacrament to despight Christ as Iudas went from the Lords Supper to betray him but the faithfull believer goes away like one which hath received a cheerefull countenance from his Redeemer and his thoughts are joy and gladnesse as one which hath received the hope of salvation As hee that hath eaten sweet meate hath a sweet breath so they which have eaten Christ with the mouth of faith all their sayings and doings are sweet like a perfume to men and incense to God their peace of conscience and joy of heart and desire to doe good will tell them nay resolve them whether they have received the bare signes or the thing signified for every one which receiveth this Sacrament of the Lord shall either feele himselfe better after receiving it like the Apostles or find themselves the worse after it like Iudas to conclude examine your selves before you presume to come to receive the Sacrament of the Lords Supper Adam the first man was forbidden to eate of the fruit of one tree which was fore-shewed to be mortall and hee did hasten to eate thereof wee the children of the second Adam are commanded to eate of the lively and saving fruit the body and blood of Christ to our Salvation yet how slacke are wee to partake thereof and to prepare our selves thereunto The first steppe therefore of true preparation is to search the Scriptures which teacheth the mystery of this Communion and the institution of the same and also the signification of the outward signes which are bread and wine and the things signified the body and blood of Christ shed for all true believers 1 Cor. 11.25 the end the receiving thereof is to retaine the remembrance of the death and passion of Christ which he suffered for our sinnes by the true receiving of this Sacrament wee are united unto the love of God in and by the death of Christ and are made heires by adoption of eternall salvation in Note by and with Christ The true receiving of this blessed Sacrament must be in sincerity with a penitent heart and faith unfained but sinners who come thereunto unworthily eate and drinke their owne damnation Therefore we must before wee come thereunto 1 Cor. 11.27 cleanse our soules from all sinne which cannot bee done without diving into our owne soules with an impartiall search to finde our owne corruption and truely repent us of our sinnes Vers 28. it is not fit to come to this holy banquet abruptly as men doe to their ordinary feasts where they ceremoniously and pharisaically will wash their hands before they eate but to this most holy Supper wee must not presume to come without inward washing of our soules from sinne for if unwashed hands prophane the meate for the belly how much more unwashed hearts the sacred Sacrament the food of the soule Let us therefore by inward examination Ecclus. 18.19 impartiall accusation and absolute condemnation of our selves for sinne make our selves fit to come to this holy Table This caveat is no inhibition but a terrifying of the soule not to presume to come to this holy Table without purification and sanctification Note Math. 7.6 and not with polluted hands and hands full of bribery and extortion or to take it with lips defiled with blasphemy cursing and lying or to put it into a stomacke gorged with drunkennesse gluttony and with a heart fraught with envie 1 Cor. 5.7 8. making no difference of the Lords body We must therefore lay aside all our old sinnes and put on the new man a righteous a holy Note and Christian conversation and disposition wee must bee
greater and more excellent thaâ— either faith or hope because it is more necessary to the life of man and also inâ—iuturnity because it never dieth nor hath any end and so extendeth further Walker and keepeth a man from doing hurt unto his neighbour Charity seeketh not those things which are her owne because that shee loveth her neighbour and preferreth his good before her owne Charity is not provoked to anger Charity imagines no mischiefe Charity rejoyceth not in anothers iniquity but Charity condoles anothers griefe and maketh anothers misery to be her owne Charity suffers all things believes all things endures all things and hopes of good issue in all things Charity refuseth not to doe unto others as she desires that others should doe unto her for Charity is not partiall in her owne cause tongues shall cease prophesies shall cease Sciences shall be destroyed but Charity shall never cease but remaine for ever the perfection and fruition thereof shall be compleate in the life to come Thinke upon these things O devout soule Note to study and endevor godly charity the maine ground of Christian amity Whatsoever thy neighbour be Eph. 4.31 32. yet he is one for whom Christ dyed why dost thou then deny to shew thy charity unto thy neighbour whom God hath commanded thee to love Christ laid downe his life for him why shouldest thou then deny thy love unto him If thou truly lovest God thou must also love his Image Wee are all one spirituall body let us therefore have all one spirituall minde Why should those soules live at variance here upon earth which one day must live together in heaven Whilest our minds agree in Christ Eph. 4.5 6 7. let our wills also be conjoyned in one wee are all members of one body let us not live at variance but cherish one another that member of the body is dead which hath not a feeling sense of anothers griefe neither let him judge himselfe a member of Christs mysticall body who doth not grieve at the misery of another which suffereth we have all one Father that is God whom Christ hath taught us to call upon daily Matth. 6.9 saying Our Father and how shall hee acknowledge thee to be his Sonne Hatred stirreth up strifes but loue covereth a multitude of sinnes Matth. 6.14.15 Eccl. 28.1 c. unlesse thou againe owne his sonnes to be thy brethren love thy brethren which God hath commanded thee to love if he be worthy doe it because he is worthy if he be not worthy yet for his sake who hath commanded thee and whom thou oughtest to obey if thou lovest him that is thine enemy thou shewest thy selfe to be a friend to God and in his favour doe not marke what man doth against thee but what thou hast done against God whom by thy sinnes thou hast offended in a farre more grievous manner observe not the injuries offered thee by thine enemies but observe the infinite benefits God hath conferred upon thee in Christ Ephes 5.2 who commandeth thee to love thine enemies by the condition of our earthly nativity we are neighours and by the hope our celestiall inheritance wee are brethren Marke what Christ saith Matth. 5.44 Love your enemies blesse them that curse you doe good to them that hate you and pray for them that hurt and persecute you therefore let us love one another in a brotherly love Psal 133.1 kindle in us O God the fire of true love and charity by the operation of thy holy Spirit Of Gods eternall Election and Predestination OF the eternall decree of God concerning Predestination surely no man of Christian beliefe doth make doubt thereof The consideration whereof doth commend unto us Ephes 1.3 the wonderfull power and purpose of God wherein hee determined with himselfe upon our salvation before the world was made Esa 43.11.13 For what else is it to choose and elect men that be not but to fore-see and appoint unto them their salvation before they were borne and it is an incredible matter how great an assurance of salvation there riseth in the hearts of the faithfull to understand and believe Rom. 4.16 c. that God had a care of them before the world was made and that they were chosen by him unto salvation before they had being hereupon the faithfull Christian may gather confidently and most assuredly that God cannot forsake them after they be made and are existant whom he choose and appointed unto salvation before they were existant and before the world was made God elects the faithfull unto salvation before they had being No man will deny that God hath not liberty to doe with his owne what he listeth for seeing that hee is the Maker Creator preserver and conserver of all things and Lord of heaven and earth it followeâ—h Rom 9.18 Esay 45.8 9. that he hath power upon all things for he hath mercy on whom he will and whom he will he hardeneth when he made the world hee made it after his owne will when hee dissevered those things that he had made he disserved them as hee would the heavens from earth fire from water darknesse from light beasts from beasts plants from plants times from times seasons from seasons and man from man therefore we may assure our selves and stand in this that God hath power to determine at his owne will of the salvation of man either else wee must utterly deny him to be God and say that hee hath not power over all his creature O man Esay 43.13 Rom. 20.21 Reade the whole Chapter what art thou that thus disputest with God shall the worke say to the worke-man why hast thou made me on this fashion Hath not the Potter power over his clay even of one lumpe to make one vessell to honour and another to dishonour who is able to resist his will Joh. 36.23 albeit hee did know before what we should be yet for all that hee found nothing in us whereby hee should be moved to choose us wee are all by nature borne the children of wrath hee knew before wee should be such wherfore he had cause to refuse us rather then to choose us The free election of God is the efficient cause of our salvation the materiall cause is Christs obedience the formall cause is our effectuall calling and the finall cause is our sanctification neither can wee boast that hee chose us in respect of our godlinesse and justice that was to come for if there be any godlinesse and justice in us it is in us not as a cause but as the fruit of election and grace of God for as is said hee chose whom hee would of his free mercy not because they would be faithfull but because they should be faithfull and he gave them grace not because they were faithfull but to the intent and end they might be made faithfull wherefore it appeareth that the choyce or election of us
that wee are the elect of God for they are the fruits of his love and the workes of his spirit and therefore irrefragable testimonies and tokens of election the Sunne by his light shines upon us and by the same light wee view and behold the Sunne againe a man may be elected though for a time he live unconverted Acts 9.1 c. Luk. 23.40 41 42 43. and in his sins as wee may see by the examples of Saint Paul and the thiefe upon the crosse for it is true that whosoever is converted is elected yet whosoever is not converted the same may be elected because the elect may be aliens for a time from God Ephes 2.1 Cor. 6.10.11 Colos 2.13 1 Pet. 4.3 and unregenerated as were the Ephesians Corinthians Colossians yea all men are such by nature so one good and constant motion or resolution of grace is sufficient to prove a mans election unto glory By this we may know that wee belong to God if wee finde the impression of the grace of God constantly in us there is yet matter of true comfort but if all these signes be wanting that a man shall not alwaies finde all these things in himselfe yet must wee not despaire but commend our selves to the grace and mercy of God and use the best meanes of our salvation therefore O devout soule Rom. 4.25 as often as thou dost meditate upon thy predestination behold and thinke on Christ hanging upon the crosse dying for the sinnes of the whole world and rising againe for our justification Begin from Christ lying in a manger Ephes 1.4 5 c. and so thy disputation of predestination shall proceed orderly God the Father elected us in Christ before the foundations of the world were laid if therefore thou art in Christ by faith doe not doubt but that election belongeth unto thee if with a firme confidence of heart thou adherest unto Christ doe not doubt but that thou art in the number of the elect but if thou goest further beyond the limits of the Word of God and wilt search into the profundity of predestination it is greatly to be feared that thou wilt fall into the profundity of desperation God by the voice and severity of the Law accuseth all without Christs satisfaction take heed therefore that thou drawest not the mystery of predestination out of the Law search not into the reasons of Gods secret Counsell lest thy cogitations doe much seduce thee God dwelleth in the light that no man can attaine unto 1 Tim. 6.6 presume not therefore to come unto it rashly but God hath revealed it unto us in the light of the Gospel in this thou mayst safely inquire into the doctrine of this secret Psal 36.9 and in this light thou shalt see true light search not into the profundity of this eternall decree made from eternity but convert thy selfe to the clearenesse of the manifestation of the Gospel which was made in time and in the glasse of Justification thou mayest behold thy election made without time out of the Law take notice of the wrath of God for sins and repent out of the Gospel take notice of the mercy of God through the merits of Christ and apply that unto thy selfe by faith take notice of the nature of faith and shew it by thy godly conversation take notice of Gods fatherly castigation in crosses and endure through patience then at length thou shalt come to the doctrine of predestination Note but in this mysterie there are alwaies three things to be observed the mercy of God loving us the merit of Christ suffering for us and the grace of the holy Ghost by the Gospel sanctifying us Gods mercy is universall because hee loved the world Psal 33.5 6. the earth is full of the mercy of the Lord yea his mercy is greater then heaven and earth for he hath promised Ezech. 33.11 as truely as I live saith the Lord I will not the death of a sinner but much rather that he may turne from his wickednesse and live yea he hath confirmed it with an oath if therefore thou wilt not believe him for his promise yet believe him for his oath The merit of Christ is also universall because hee suffered for the sins of the whole world therefore doubt not of the universality of Christs merits Christ dyed and suffering prayed for them that crucified him and shed his most precious blood for them that persecuted him the promises of the Gospell are universall because Christ saith unto all them that labour and are heavie laden Come unto me and I will refresh you Math. 11.28 God denies his grace unto none but to them that thinke themselves not worthy of it by thinking that their sinnes are greater then the mercy of God is able to pardon forgive so despairing of mercy desperately cast away themselves Consider therefore thou faithfull soule these three props of predestination and rest upon them with a firme confidence of thy heart Consider also the benefits of Gods grace wonderful mercy towards thee that are past and thou wilt not doubt of his finall perseverance towards thee for when as yet thou wast not God created thee Rom. 1.16 when by the fall of Adam thou wast condemned he redeemed thee when thou livedst in the world out of the Church hee called thee by his word when thou wast ignorant of the truth hee instructed thee when thou wentest astray out of the way hee reduced thee home when thou sinnedst he gently corrected thee when thou wast falne hee lifted thee up when thou camest unto him hee most graciously received thee 2 Pet. 3.15 his long suffering appeared in that hee expected thee and his mercy in that he pardoned thee Gods mercy prevented thy destruction hope therefore firmely that his loving kindnesse and mercy will also follow thee Consider thou faithfull soule Psal 23.6 that we were elected of God in Christ by faith faith shews it selfe by love and love hath hope of the promise therefore where there is not love neither is there faith where there is no faith neither is there apprehension of Christ and where there is no apprehension of Christ there is not election and where there is no election there is no hope of salvation Of Mortification HE that is resolved to endeavour his godly repentance and labour the reformation of his sinfull life Note must labour two things principally and of necessity The first is mortification the next is regeneration he must first destroy his sinfull estate before hee can obtaine the estate of grace for God and the gifts of God are so absolutely holy that they cannot admit any mixture or cooperation with sinne and wicked actions For as in curing of bodies infected with poysonous diseases Note the Physitian by severity and strict dyet bringeth downe the body of his patient to extreme poverty and leanenesse and then in that extremity helpeth the weaknesse of
the holy Ghost which is in you whom yee have of God bought with the price of redemption therefore glorifie God in your body and in your spirits 1 Cor. 6.19.20 which are Gods Examine your selves prove your selves know you not your owneselves how that Jesus Christ is in you 2 Cor. 13.5 except yee be reprobates Thus wee may assure our selves of our sanctification by the undoubted testimony and inward suggestion of the holy Ghost assuring our spirits of the same and also by certaine undoubted testimonies and tokens of it 2 Joh. 3.8.9 if therefore wee doe not commit sin with full consent of will if wee doe not continue in sin to be led wholly by it but when wee doe sin Mark 14.72 to recover our selves as Peter did by true and hearty repentance then wee may know that wee are not in the slavery of the Divell Goade but the children of God for hee that believeth that Jesus is Christ and borne of God it is a certaine token of his regeneration 1 Joh. 5.1 hereby shall yee know the Spirit of God for every spirit that confesseth that Jesus Christ is come in the flesh 1 Joh. 4.2 the Sonne of Mary and is the anoynted King Head Priest and Prophet of his people which God raised up for the salvation of the soules of the elect of God hee that striveth to keepe the Commandements of God overcome and vanquish the vanities the vaine allurements and alluring inchantments and obstacles of the world and keepe a constant course in piety he is undoubtedly the true child of God he that keepeth continuall watch and ward over his heart and is circumspect in his walking and fearefull to offend God and rather forsake the world then God he doth plainly shew that he is the childe of Grace and belongeth to God and his Kingdome and not to this world to grieve for sin because it offends God and hurts his owne soule is a notable signe of a mortified heart A sanctified man doth manifest the grace of his heart by sanctifying the name of God and by conversing with sanctified men as also by seeking the sanctification of others Note For a good man doth love to communicate his goodnesse and not to keepe it lockt up in his owne breast it is also a notable and infallible signe of holinesse when a man doth more and more contend against his owne sins and wickednesse and labour continually to draw neerer unto God by holinesse Lastly when we feele the inward corruptions of our hearts and a desire to be dis-burthened of them and avoyding of the actions of sin and an anger against our selves for sinning doe evidently shew that the Spirit of God hath taken possession of our hearts and hath begun to worke a most happy change within us Where these graces are there is also the God of grace the Spirit of grace a man of grace a true dying unto sin and a living unto God sin is dismounted the sinner is renewed for Gods Image is restored Hee that is thus truely sanctified is also glorified for glorification is the communication of true holinesse and happinesse to them that are elected called and justified For glory comprehendeth in it both holinesse and happinesse holinesse is one degree of happinesse and happinesse is the highest degree of holinesse no man is holy but the same is happy and no man can be happy but hee must be holy grace is the inchoation of glory and glory is the consummation of grace he that sits in the throne of grace is truely intituled to the crowne of glory and it is one point of glory to be a man of grace for a gracious man may rightly be stiled a glorious man Of Justification IUstification is a gracious forgiving of sins by the imputation of the righteousnesse of Christ Psal 32.1 2. and Gods gracious acceptation whereby he doth for the merit of Christs active obedience by faith received of us account us just and pure and honours us with the crowne of life and in this respect wee may be truely said to be just perfect and holy because wee stand clothed with the most perfect righteousnesse of Christ which is reputed ours in which appearing before our heavenly Father we doe receive a blessing as Jacob did of Jsaak Gen. 27.15.27 having on his elder brothers garments this may seeme strange unto us that wee should be accepted righteous for the righteousnesse of another for albeit this righteousnesse is Christs primarily and by way of inherence yet it is ours by Gods free donation and by the application of faith the head and the faithfull his members is all one mysticall body Rom. 4.2 and therefore the satisfaction of Christ pertaineth to all the faithfull as to his members the forme or formall cause of Justification is not faith love nor other vertue neither is it an infused quality or habituall sanctity inherent in us Phil. 3.9.10 but the righteousnesse of Christ considered as it is reputed of God is the forme of Justification or the proper and onely true forme of Justification is the free imputation of the righteousnesse of Christ by which the merits and obedience of Christ are applyed unto us by vertue of that neere communion whereby hee is in us and wee in him Now God is said to impute righteousnesse into a man when hee doth adjudge decree and give it to him and account and reckon it as his owne and for the merit and worthinesse thereof doth pardon acquit and repute him righteous Saint Paul expostulateth this doctrine with the Galatians whom he calleth foolish for doubting it Gal. 3.2 saying This onely would I learne of you receive yee the spirit by the workes of the Law or by hearing of faith preached Vers 3. Againe are yee so foolish that after yee have begunne in the Spirit yee would now be made perfect by the deeds of the flesh where he admireth their simplicity that seeke righteousnesse in the flesh but rather and onely by the meanes of faith in Jesus Christ because our justification is spirituall and not of the flesh and this doctrine he concludeth by an invincible argument Verse 26. saying that seeing yee are the sonnes of God by faith in Christ Jesus wee are therefore also justified and made the servants of God by faith For saith he we are all the sonnes of God by faith in Christ Jesus and if faith be able to make us sonnes it must be also able to make us servants for that which is able in the greater performance is able in the lesse O sweet exchange O unsearchable worke-manship O benefits surpassing all expectation 2. Cor. 5.21 that the iniquity of many should be covered in one just person now Christ beares our sins and was made sin for us which knew no sin not as if our sinnes had beene infused into him and had beene inherent and inhabitant in him but because they were imputed to him
God of whose truth being a thing altogether infallible it were a wicked matter to doubt that wee doe believe also Christ the Sonne of God as when we doe believe his Word to be the Word of the onely begotten Sonne of God sent unto us from his Father for Christ saith He that believeth in me shall have life everlasting John 6.40 c. Vers 29. 1 John 3.23 this is the worke of God that ye believe on him whom he hath sent To believe him as Christ the anoynted of God is to believe him in all poynts his words his actions and not to doubt any whit of any his sayings wee should not onely believe of God and God but also in God and to believe in God is to direct all our hope unto God and with sure confidence and trust to depend upon his goodnesse This third degree of fayth riseth upon the first two for whosoever doe believe of God and believeth God also aright cannot choose but assuredly and with all his heart depend upon the truth and goodnesse of his promise for otherwise it is no Christian fayth but a false fayth which is not faith but opinion John 14.1 11 12. for Christ saith unto his Disciples Let not your hearts be troubled yee believe in God believe also in me Believe me that I am in the Father and the Father in me Verely verely I say unto you hâ—e that believeth on me the workes that I doe the same shall he doe also By which words he requireth beliefe and trust in him aswell as in God the Father This Christian fayth is onely true and necessary to the obtayning of everlasting salvation but we must understand that the nature and disposition of God is such that no unfaithfull person can please him for how should the unfaithfull person please him who is the most true and faythfull of all thereupon commeth that saying to the Hebrews Heb. 11.6 that without faith it is impossible to please God Therefore no man can be blessed without fayth for how can hee be blessed which pleaseth not God but such that have no care for their everlasting salvation they be not compelled by any necessity to believe for they may perish without faith But they that doe desire to be saved must of necessity thinke upon faith John 3.16 without the which they cannot be saved Our Saviour sayd that God so lâ—ved the world that he gave his onely begotten Sonne to that end intent and purpose that whosoever doe believe in him should not perish but have everlasting life It is also necessary for every Christian man to know that Christ the Sonne of God is sent into this world from the father to redeeme and save sinners Christ saith This is everlasting life to know God the Father John 17. and Iesus Christ the Sonne whom he hath sent This knowledge is so incomprehensible to mans understanding that it seemeth unto him meere foolishnesse because the wisdome of the world is not capable to comprehend it therefore it is necessary that it be attayned by fayth by the power of the spirit By this mee know that Christ is the Sonne of God John 6.29 Wee ought likewise to believe all those things which doe concerne the resurrection the ascension the Priesthood and everlasting Kingdome of Christ and that he sitteth and ruleth at the right hand of his Father and for his comming againe to judge with the rising to judgement and life everlasting to come all which matters cannot be comprehended without faith Rom. 4 5 6. chap. Wee are required also of necessity to believe those things which the holy Spirit doth worke in our hearts to our salvation when as Christ doth forgive us our sinnes through fayth in his blood and so doth justifie us and when hee by his grace makes us the children of God by adoption 1 John 1 c. Acts 15. Gal. 5. Rom. 10. 1 Pet. 5. Rom. 5. Heb. 10. when hee doth purifie our hearts and maketh us able to doe good workes and to love our Christian brethren when hee stirreth us up by godly motions to call upon our Father by prayer to withstand Satan to be constant and persevere also in troubles all those things bee so wrought in the Elect of God by the vertue of the grace of Christ that none of them can be done in any man unlesse he hath Christian fayth this is a great poynt of wisdome in man to know from whence these gifts doe come This consideration doth admonish us that they which doe lacke true fayth must cry unto him who doth only worke the same in our hearts by the operation of his holy Spirit Faith is the gift of God and we doe receive it into the soule by the instrument of the body for so wonderfull great is the grace and the lovingnesse of God toward us that hee doth not only promise everlasting life and salvation unto us wretched sinners if we doe believe in him but hee doth also give them this gift that they may believe in him therefore it is a cleare matter that we have nothing in our flesh whereof we may glory Let them therefore which have but a weake and a small fayth pray with the Apostle Lord increase our faith Let them which bee strong in fayth acknowledge the gift of God and magnifie his grace if they doe see any that doe lacke the same gift of fayth let them pray to God for them the authour and giver of fayth that hee will vouchsafe to give them also the spirit of fayth It is manifest that true fayth is the gift of God How Gods gifts be given and Gods gifts are bestowed two manner of wayes some hee gives immediately without any ministry or helpe of man as the soule life understanding will appetite and those things which doe helpe towards the sustentation of our life love hatred feare of evill power to see to heare to smel to taste and to touch and those outward things as the Sunne Moone light day night aire summer and winter c. and some things the attained by the meanes of mans ministery and industry as a secondary meanes as the body the nutriment of the body corne bread wine clothes and such other like yea civill governement publique quiet by true justice in the magistrate arts sciences tongues usage and experience of things Againe some things be so given of God that hee which receiveth them doth not perceive that he receiveth them as when the soule is joyned to the body and life put into it and some things are received with perceivance of mans understanding as those things be which are given to men of ripe and good yeers and they may be perceived either in body as corporall gifts either in spirit as spiritual gifts Whether faith be given without measure Consequently we must consider also that all and singular gifts of God as well corporall as spirituall whether that they be given
eternall life and wee are sure and believe that thou art Christ the Sonne of the living God and Christ said unto them which believed in him John 8. if you abide in my word you be verily my Disciples and you shall know the truth thereof commeth that assurednesse of faith Note whereof mention is made before In Gods case and Religion all things are blind and doubtfull to mans naturall reason but unto faith they be certaine and cleare and thereby we know that wee be the children of God faith doth take hold of the gifts of God which we doe request of him in prayer the attainment of the which cannot be hoped for nor trusted upon without wee aske in fayth James 1.6 wherefore Saint Iames saith Let him aske in faith doubting nothing for hee that is doubting and wavering is like a wave of the Sea tost to and fâ—owith the wind and carried with violence And Christ sayth Verily I say unto you Mark 11.23 24 whatsoever you request in your prayers believe that you shall obtaine it and it shall befall unto you Againe fayth doth worke in him that is justified a peaceable quiet good and contented conscience towards God through Christ so the Apostle testifieth saying Therefore being justified by faith Rom. 5. we have peace with God through our Lord Iesus Christ without this fayth it is impossible that wee should have a quiet conscience towards God for as is sayd before that by fayth wee doe apprehend the grace of reconcilement and justification purchased for us in the blood of Christ fayth must needs therefore worke in us the invocation adoration Rom. 10. and worship of him whom wee doe believe in How shall they call upon him sayth the Apostle in whom they have not believed and the blind man which our Saviour made to see when he had sayd Lord I doe believe John 9.38 The confessiâ—n of truth hee worshipped him immediately in whom he beleeved For by fayth wee doe confesse the truth that is once beleeved and knowne of us So the Apostle doth joyne fayth and confession together for to beleeve with the heart justifieth and to acknowledge with the mouth maketh a man safe having the selfe-same spirit of faith At the poynt of death wee doe by fayth commend our soules and spirit unto the Lord. So did the thiefe upon the Crosse Math. 27. Acts 7.59 and Saint Stephen also when he was stone this is the last worke of faith towards God for after the yeelding up of the Spirit once there is no longer place nor use of faith These bee therefore the workes of fayth towards God first the love of God a good conscience towards our neighbour hope of things to come a boldnesse to repaire by prayer to the Throne of grace invocation adoration and worship confession of the truth obedience perseverance and the yeelding up of the Spirit to goe immediately unto God the faithfull are comforted in the Lord by the benefit of fayth whereupon Christ also when hee admonished his Disciples from whence they should seeke their comfort in adversity he said John 14.1 c. Let not your hearts be troubled believe in God believe also in me for there is in none greater goodnesse in none greater mercy in none greater knowledge of those things wherewith all our hearts be tormented in none more knowledge and power to helpe and ayde then is in God himselfe 2 Cor. 1.3 so that he is justly called the father of mercies and God of all comfort For he that is faythfull doth apply himselfe to the goodnesse of God and by it wee doe perceive the efficacy and sence thereof and it bringeth comfort unto the troubled heart By fayth wee doe believe the promises of grace and doe by it embrace those things which be spoken of God in his word fayth doth also mortifie the concupiscence of the flesh and maketh a mans mind humble and lowly and worketh many other notable matters in the hearts of the beleevers This excellent and rare jewell is faith the excellence whereof is surpassing precious wherewith we must of necessity be endued to become perfect men Heb. 11. Saint Paul sayth that Faith is the ground of things hoped for and the evidence of things which are not seene This is a speciall jewell and happy is the man that hath it but in quantity comparable to a graine of Mustard seed it is the ground of things hoped for as if it were sayd whatsoever crosse or calamity vexeth us if wee hope for reliefe and ease wee must ground it upon fayth otherwise our hope is no hope It is the evidence of things not seene Note it is the patefaction or laying open as it were of the very thing though farre from our sight which is expected and longed for in hope the thing hoped for through it is as it were Eph. 1. evidently seene and layd before our eyes wee may upon this ground build so certaine a foundation of hope of the joyes to come as if we were setled in Heaven it selfe with Christ It is indeed the assurance of all our comforts in the promises of God and whensoever wee lay this evidence before the celestiall Judge by prayers for therein it appeareth to be fayth or not to be he cannot but allow it so current lawfull and effectuall as that whatsoever wee aske though wee see nothing to answere our hope yet wee may assure our selves that wee shall obtaine our desires at such time and in such sort as shall bee most fittest for our necessities in so much as wee may be bold to say wee are already partakers of that we looke for before it come Psa 34.8 9 10. because comming it will come and our fayth which is the ground and the evidence of things hoped for shall not be in vaine and therefore in what danger so ever we are we must open this evidence even our fayth unto the Almighty in humble suit and hearty prayer that as his promises are manifold for the releefe of his children and his meanes infinite so will he accept of our faith Psal 91. wherein wee stand assured that hee is God al-sufficient full of mercy and truth able and willing to grant what we aske and first we must consider that there is no dissembling with God neyther can wee bragge of this rare jewell and yet bring forth the fruits of infidelity which then appeareth when wee shew our selves impatient at the chastisements and corrections of the Lord and when we grudge to stay the Lords leasure for helpe and when leaving the meanes commanded by God wee runne to worldly and forbidden meanes these things can we not shroud nor cloake under any colour or pretence for hee that searcheth the heart findeth every dissimulation Acts 5. he found out Ananias and Saphyra in their hypocrisie and gave them the reward of death because they would seeme to have faith and dissembled Learne of the
good King Hezekiah 2 King 20.5 6. whose successe of his faith was such as it effected what he desired namely in his sicknesse hee recovered health and had fifteene yeares added to his life after the Lord sayd by his Prophet that he should dye This is a comfortable example to bee applyed to the case of him that is deeply diseased within with sin and without with crosses and calamities wherein if he seeke the Lord in this lively and working faith hee will offer himselfe unto him The efficacy of faith and make him see the issue of his hope even delivery out of all his troubles The prayers of the faythfull are of wonderfull effect for thereby God sheweth himselfe to bee a God of great compassion and exceeding in mercy towards all believers and at an instant hee heareth and in his good time for Christ his sake hee granteth our desires as is seene in this example of Hezekiah whose prayer no sooner issued out of his mouth but his petition was granted and the Lords mercy came to meete as it were the Kings miseries whereby we may learne that the faythfull soule being in distresse hath God as present as if Heaven and earth were conjoyned together No distance of place or processe of time can prevent God to performe his will in a moment of time but where prayer is and fayth the ground of it there is the presence of God Esay 49. who giveth presently or delayeth for a time according to his will alwayes for the best and good of the faythfull petitioner God delayed to grant Davids request a long time suffering him to live in banishment and in the wildernesse crying yet at the last in an acceptable time hee delivered him and made him King over Israel Gen. 41.1 c. so Ioseph made long suite and prayed unto the Lord being in prison and no doubt the Lord heard him yet in two yeeres he gave him not his liberty but when the time was come wherein occasion was administred for his advancement hee then not only gave him freedome but also made him viceroy as it were over all Egypt thus doth God often try our faith whether it be sound or not and after proofe thereof by patience then it hath the reward Infinite examples might be shewen of the force of faith Hebr. 11. how it stopped the Lyons mouthes how it qualified the heat of the fire and how faith gave David the victory over Goliah but let these suffice And sith that faith and humble prayer are so effectuall 1 Sam. 17.46 c. let us not rest dissolute and carelesse to seeke it but with all diligence and carefulnesse let us aske it of the Lord and hee will give it us abundantly so shall wee be able to performe and bring mighty things to passe beyond humane expectation the examples in the Scriptures are common they are infinite which may confirme our faith seeke therefore the Scriptures the sweet Manna of our soules they will shew us the admirable things which have beene wrought by lively faith let us therefore assure our selves that this God who hath done for us wonderfull things will be present also at our prayers and if wee aske faithfully he will bring such things to passe for us as shall seeme marvellous to the eyes of men Now sith this excellent sweet and surpassing jewell is the gift of God and that he giveth all his rich blessings freely and for nought let us not feare to frame our prayers unto him in all humble obedience and goe freely to the throne of Grace and he will give us at large what wee shall desire in faith In briefe faith is the hand of the soule which layeth hold of the promises of Christ in the mercy of the Almighty she hath a bright eye that pierceth heaven a holy eare a cleare heart and a sure foot standing upon a rocke she is the strength of hope the trust of truth the honour of amity and the joy of love she is rare among the sonnes of men and hardly found among the children of women but to the sonnes of God she is the assurance of their inheritance and in the children of grace she is the promise of their portions shee lookes toward heaven but lives in the world in the soules of the elect to the glory of the Electour shee was wounded in Paradise by a dart of the Divell and healed of her hurt by the death of Christ Jesus faith is Gods blessing and mans blisse reasons comfort and the glory of vertue Of Hope AFter the knowledge of God which is by faith there followeth hope love patience invocation and feare of God obedience and such other like which doe belong unto true godlinesse wherefore like as before is noted those things which a godly person ought to consider of God and to conceive by the knowledge of him and his Sonne Christ So it is meet to speake of those things which doe follow in the knowledge of God in us without the which true godlinesse can take no place for those things which be recited before of God cannot doe us any good unlesse wee doe depend upon him in sincere faith hope charity patience invocation reverence and obedience for as of true faith is said sufficiently before What is the hope of Christian men Rom. 1.24 25. it is not amisse likewise to note something touching hope for the definition of hope it is an expectation of things to come for the Apostle saith that we are saved by hope but hope which is seene is no hope but if we hope for that we see not then doe wee with patience abide for it looking and hoping to be adopted the children of God and to looke for the delivery of our bodies which is to come by the resurrection and glorifying of the children of God therefore the hope of true Christians is the assured and unmoveable expectation of those things which be promised unto us in Christ Jesus 1 Pet. 1.13 Hebr. 6.17 18 19 20. whereof nothing doth appeare to us in this life but wee shall have the full fruition of our constant hope in the world to come at the comming of our Saviour to deliver us and to bring us out of the middest of evill the rising againe of our bodies to glory and life everlasting salvation and felicity the fellowship of Angels yea of Christ himselfe and the perfect sight and knowledge of God besides that which neither eye hath seene nor eare hath heard nor the heart of man conceived which is provided for the elect of God Christian hope is bred of faith and commeth of the knowledge of God because wee doe know that God is in creating Almighty in governing wise in preserving just in helping good and in his promises true and sure and wee doe credit his promises and the same which wee doe credit and believe in faith that wee doe looke for also with a fast and a firme hope for
opposite against it for when it doth but slightly assaile the mind of man it putteth into him a fansie to forsake his worke he hath begun but as long as a man doth continue fast his hope Gal. 5.1 it suffereth him not to forsake his worke so the stedfastnesse of hope maketh up the worke For like as hope to gaine riches and wealth keepeth the workman in his worke and maketh the Merchant-man to venture so the hope wee have of the felicity to come keepeth the Christian man in the course study of godlinesse for like as fayth is effectuall by love so it is made also effectuall by hope without which it is utterly voyd and dead for what shall it profit to believe of those things which are to come if we have not hope of them to come Note Fayth doth also establish patience in her bold and maketh us invincible when wee be strengthned by hope to heare constantly all adversity with patience so hope and patience by an intercourse of ayd doe one helpe the other and the one doth strengthen and support the other in continuall troubles crosses and afflictions and contention of godlinesse it maketh the minde of him which is in hope quiet in the middest of his troubles which the counsell of mans wisdome is not able to worke but doth rather disquiet the travelled conscience then appease it hope grounded upon the certainety of Gods promises keepeth us safe from confusion so witnesseth the Apostle that Hope maketh not ashamed Rom. 5.5 because the love of God is shed abroad into our hearts by the holy Ghost which is given unto us but the hope of the world is so vaine and fond that it doth daily deceive shame her darlings But blessed is the man which hopeth upon thee O God Psal 84.5 Prov. 16.20 Psal 4.5 The blessednesse of them which be in hope is of God and blessed i he that putteth his trust in the Lord blessed is the man whose hope is in the Name of the Lord. This blessednesse is not to bee attributed neither to the hope neither to him that hopeth so that of nâ—cessity it must be of God Hereof the Scriptures doth often testifie of God that hee is well pleased with them which doe hope upon his mercy as the Prophet David singeth that hee is good to them which doe trust upon him Blessed is he that hath the God of Jacob for his helpe Psal 146. and whose hope is in the Lord his God What favour grace and benefits can they lacke which doe feele of his goodnesse and doe well please him is not that true blessednesse when a man pleaseth God and findeth him favourable and loving in all things how can hee but have mercy upon them which doe hope upon him which doe please him those hee willeth well unto yea those he doth specially regard and esteeme Great plagues shall remaine for the ungodly Psal 32. but whose putteth his trust in the Lord mercy imbraceth him on every side Againe the eyes of the Lord bee upon them that doe feare him which doe hope upon his mercy Againe our fathers hoped upon thee Psal 22.4 Psal 37.5 and they were not confounded For looke what the hopefull man is not able in his necessity to bring to passe of himselfe that will the Lord their God in whom they doe put their hope bring to good effect and end They called upon thee and were holpen Psa 22.5 Psal 17.7 they put their trust in thee and were not confounded Thou art the Saviour of them which putteth their trust in thee and keepest them as the apple of thine eye and hideth them under the shadow of thy wings Prov. 28.25 and Salomon sayth He which hopeth upon the Lord shall be saved Here may wee see how blessed are they which hope upon the Lord they doe well please him and they shall feele his goodnesse in time convenient Psal 91. whom the mercy of God doth compasse and embrace and upon whom his eyes bee bent can be neither forsaken nor confounded but doth deliver them preserve and save them by the might of his power whereupon there commeth the blessednesse of them that doe hope upon God but in the meere goodnesse and truth of God whereby he is so affected towards them that he cannot forsake them which doe hope upon him and that without any desert of ours so that our heart be cleane towards him and that they hope heartily upon that which they doe hope for for no other respect but only in respect of his goodnesse mercy and truth Of Patience THe vertue of Patience is commendable and profitable yea and also necessary and is adorned with many excellent gifts The singular gift of patience Patience is a kinde of heavenly tenure and a sweet temper in the spirit whereby the soule is held in possession which restraineth nature from exceeding reason in passion shee attendeth wisdome in in all her workes and proportioneth time to the necessity of matter shee is the poyson of sorrow in the hope of comfort and the paradise of conceit in the joy of peace shee is the Imitator of the incomprehensible in his passage to perfection and a servant of his will in the map of his worke-manship she pacifieth wrath and puts off revenge and in the humility of charity She is esteemed of God amongst the best vertues shewes the nature of grace she is beloved of the highest and imbraced of the wisest honoured with the worthiest and graced with the best Therefore let us commend patience as it is of it selfe commendable and commanded by the testimonies of holy Scriptures therefore we will note somewhat of patience which may profit not only others but my selfe also For when I doe write of those things which concerne our salvation I doe as well instruct my selfe as others Patience is a kind of perseverance when wee doe willingly and constantly suffer those things that be hard painfull sorrowfull and to our losse every suffering of adversity is not straightway to be termed patience for there is no man in the world It is requisite that a patient man do sustain and suffer his adversities willingly but hee suffereth many things that hee would not doe if he could any waies withstand it yet they are not to be called patient men neither are they called impatient which do suffer adversity but doe sustaine it with an evill will and discontented minde for it is impatience when we doe unwillingly strivingly and with anger suffer that which wee doe suffer Patience is not onely the willingnesse but also the long sufferance of evills for the vertue of patience consisteth also in the constancy of suffering there be many that are willing to suffer for a while but they be soone weary and become impatient unto them cannot be attributed true patience which must be both willing and continuall like as the faith of them which doe believe for a time and
doe shrinke away at time of temptation is no true faith nor their love true which doth love to day and hate to morrow or hate upon every sleight occasion neither is it true patience to be patient for a season Note and after a while to change their patience into impatiency for the truth of vertues cannot stand without constancy Patient abiding is constancy to suffer and susstaine all adversity This patient abiding is the vertue and constancy to suffer and sustaine all adversity with patience it is impossible that any man can be voyd and free from the disposition of anger but by impatience wee be overthrowne though wee be but sleightly assaulted and thereby are driven from the purpose of godlinesse righteousnesse and truth but the parts of true repentance be the calmenesse which is not stirred to anger the assured looking for Gods ayd and helpe is the constant abiding in that which is right just true and good and the vertue to suffer and sustaine all troubles and adversities by these parts patience is made perfect and in the faithfull man there cannot one of them be wanting without the hinderance of the whole true patience is commanded unto us in holy Scripture Rom. 5.3.4 as to the Romans Rejoyce in tribulations knowing that affliction worketh patience and patience triall and proofe hope whatsoever things be fore written they be written for our learning that we may have hope through patience and comfort of Scriptures Gal. 5.22 and to the Galatians the fruit of the spirit is love joy peace patience gentlenesse goodnesse faith against such there is no Law and to the Thessalonians 2 Thes 1.4 5. In so much that wee our selves doe glory of you in the Churches of God for your patience and faith in all your afflictions tribulations and persecutions which ye suffer that yee may be counted worthy of the kingdome of God for which yee also suffer Luke 8.15 and our Saviour Christ himselfe commending patience unto us saith that the seed which fell upon the good ground be they which with a pure and good heart doe keepe it and bring forth fruit through patience againe Luke 21.19 through patience saith hee you shall possesse your soules Againe by the Scriptures we are advised counselled and admonished to patience as to the Corinthians 2 Cor. 6.4 5 6. Let us be have our selves saith S. Paul in all things as the Ministers of God in much patience in troubles in necessities in straits and dangers and so forth and to the Ephesians Ephes 4.1 2. I which am in bonds for the Lord beseech you walke worthily in the vocation whereunto yee be called with all weekenesse and humblenesse with patience forbearing one another in love therefore put you on saith hee Col. 3.12 13. as the holy welbeloved and chosen of God the bowels of mercy gentlenesse humblenesse sobernesse and patience forbearing and forgiving one another even as Christ forgave you Againe 1 Tim. 6.11 follow after righteousnesse godlinesse faith love meekenesse patience exhort rebuke them saith he with all patience 2 Tim. 4.2 Tit. 2.2 and to Titus Advise the elder men to be watching grave sober sound in faith in charity in patience and to the Hebrewes Take heed that yee faint not Heb. 6.12.15 but be yee followers of them which through faith and patience inherit the promises and through patient abiding hee obtained the promise 2 Pet. 5.6 7. and Peter saith hereunto apply all your endeavours and declare your faith in your vertue and in your vertue knowledge and in your knowledge temperance and in your temperance patience and in patience godly life in your godly life brotherly love and in your brotherly love charity to all men thus wee may see how wee are commanded and admonished in the new Testament to patience as also there be many places in the old testament wherein the great vertue of patience is highly commended unto us especially in the Psalmes of David and the Proverbs of Salomon all which be to this purpose set forth that wee should be moved and stirred up to the study of true patience by the commandement and authority of Gods Word that wee being exercised and tryed thereby wee may constantly without feare or fainting persevere and continue in the course of holy exercise and godly life Psal 91.14 c. and after long continuance have the reward of eternall life Now will I call to remembrance some of those holy Fathers in which the godly person may as it were in a glasse behold and consider the patience of the holy Saints and appoint himselfe ever to endeavour and follow the same And first and before all and farre surpassing all others the example of patience God is in God himselfe who in his infinite mercy and goodnesse Whereas wee have deserved his indignation malligrace and curse towards us doth bring forth his Sunne upon both the good and the evill that hee suffereth and directeth the times and seasons the services of the elements the increase of all things that are bred to serve the turnes and use of the wicked and the unworthy as well as the worthy and godly and in his long suffering bearing with the wicked and unworthy whereas of his just judgement Christ he might destroy them all at once but the mirrour of example of Gods patience is shewed unto us in Christ our Saviour whose whole life doth represent unto us a wonderfull degree of patience in all points and thereunto wee ought all of us to frame our selves as many as doe glory of his name and doe shew to be Christians and professors of his faith and Religion 1 Pet. 2 20 21 22 23. For Saint Peter saith If you doe abide and continue patiently in well-doing there is grace and favour with God for thereunto you be called for Christ also suffered for us leaving in an example to follow his steppes which committed no sinne neither was there any guile found in his mouth who spake no evill when he was evill spoken of when he suffered he threatned not but yeelded the revenge to him which judgeth righteously Wee should follow the example of Christs patience not onely in his sufferings but in his upright living also and in patiently abiding the afflictions laid upon us for our uprightnesse and other waies And thus wee be moved and provoked unto true patience both by the examples of our heavenly Father and of Christ our Saviour his onely begotten by the following of whom wee shall declare our selves to bee the children of God Let us therefore follow the bright shining vertue of God according to the proportion of his heavenly grace such a one was Noah who living in the middest of the malice of the most wicked and corrupt world Noe. Gen. 6.5 8 c. being armed with the vertue of patience continued in the trade of godly life and innocency untill the end and proceeded
strangers Job 30.25 and the innocents are oppressed in this world without care and conscience Eccles 8.11 and doe reigne without regard or looking to the poore lieth oppressed in every corner without reliefe or redresse of their wants or wrongs Psal 69 21 22 the Apostle maketh mention of many other afflictions as tribulation anguish perill persecution hunger Rom. 8.35 nakednesse Verse 18. 2 Cor. 4.17 all which shall not separate us from the love of God for saith he I am certainly perswaded that the afflictions of this world are not worthy of the glory which shall be shewed upon us in the life to come the occasions of these evills wherewith we be afflicted doth proceed of our selves By the providence of God Psal 89. because of our sins therefore the Prophet saith I wil visit their wickednesse with the rod and their sinnes with stripes neverthelesse my loving kindnesse will I not utterly take from him nor suffer my truth to faile as the Lord said to him that was sicke of the palsie Matth. 9.2 Be of good cheere my sonne thy sins be forgiven thee Againe hee said to him that had beene diseased thirty eight yeeres Joh. 5.5.14 Lo thou art made whole sinne no more lest a worse thing happen unto thee Every man must be fully perswaded Afflictions be sent from God that troubles crosses losses and all manner of afflictions doth come and fall upon us by the disposition and ordinance of God and no otherwise this is confirmed by the testimony of God himselfe Esay 45.5 saying I am the Lord and without we there is no God it is I that created light and darkenesse it is I make peace and trouble yea Verse 7. even I the Lord doe all these things whereby we doe perceive that wee be scourged of God for our sins and iniquities and by them wee doe provoke the wrath of God upon us besides there be some sins that of nature A covetous minde is never satisfied nor thinkes any thing unlawfull they doe afflict both our bodies and soules as drunkennesse doth trouble and marre mens bodies and minds and covetousnesse and envie the mind and soule one saith that every disordered affection is a punishment to it selfe There be also many afflictions wherewith the godly just and innocent be oppressed by the wicked in this world by their ungodlinesse malice anger hatred enmity envie pride and delight in strife and variance in which they doe hate and trouble them without desert Iob 37.23 it is not the property of God to afflict but to deliver and save the afflicted for hee is good gentle milde and loving towards man-kind so that he delighteth in doing good to them according to the saying of Jeremy Ierem. 1.19 I will rejoyce in them when I shall doe them good but it is wrought by the malice of our nature that hee is compelled like a most loving father to chasten and instruct us by the rod of discipline Afflictions are sent as chastisments temporary to the elect but eternall to the reprobate to the intent to save them which otherwise should perish to this intent hee did often times afflict and scourge the people of Israel because of their intollerable sins and rebellion to bow and turne them unto himselfe so he doth punish sinners to the intent they should leave off their trade of sinning and turne unto him and amend their lives thus the godly be exercised in the faith of Gods providence to the intent that knowing their owne weaknesse they may put their trust in their Lord God and have hope upon him Eccles 51. whose aid doth comfort them in all their afflictions and who in his good time will bring them out of all their troubles thus they be trained up to call upon the Lord in whom they doe depend in stedfast trust and hope and not in the vaine hope and trust in man or worldly meanes and to offer the sacrifice of continuall praise unto God by whom they have hope to be delivered out of all their afflictions Afflictions do confirme the faith of the godly Patience and sufferance of afflictions maketh our faith strong whereupon commeth our hope which doth not confound this is the assurance of our salvation when a man hath a tryed faith towards God and an assured hope against all temptations as armed against the very gates of Hell Againe Iob 5.15 c. wee be not onely allowed and well tryed by afflictions to be the sonnes of God By affliction we be brough to be the children of God and be assured of his care of us 2 Cor. 1.3 4. but the very care of God is commended unto us whereby hee doth marvellously comfort the afflicted of this the Apostle maketh mention saying Blessed be God the Father of our Lord Jesus Christ which is the father of mercies and the God of all comfort which doth comfort us in all our tribulations like as the passions of Christ doe abound in us so by the grace of Christ our comfort doth more abound and David saith According to the multitude of the sorrowes in my heart thy comforts doe rejoyce my soule Psal 93.19 so that by the grace of God the troubled and afflicted are comforted in all their troubles and afflictions in these extremities the afflicted have great need to be strengthned and cōfirmed in the grace of Christ Without faith wee cannot have the comfort of the Spirit to believe that they be chastened exercised reformed tryed and saved from ruine and destruction by the immediate hand of God their heavenly father unlesse that they have this faith they cannot have the comfort of the Spirit wee must have also stedfast hope whereby wee must not doubt but that God in his mercy and in his good time shall once deliver us from all our tribulations crosses and afflictions which by his chastening hand and in his love he hath laid upon us this hope cometh of faith in that we doe believe that God is faithfull standing to all his promises and able to performe what he hath promised and that he will not suffer us to be tempted further than we be able to beare and that this hope is not vaine it appeareth by that which God himselfe faith Psal 91.1 c. For as hee hoped upon mee I will deliver him out of all his tribulations and afflictions after his stedfast faith and strong hope there followeth that unknowne and exceeding commendable vertue Patience of these three most excellent vertues doth come the rejoycement of the spirit Acts 5. So St. Paul doth testifie that he doth not onely rejoyce in the hope of the glory of Gods children but also rejoyce in their troubles James 1. and Saint James saith My brethren Rom. 5. count it all joy when yee fall into divers temptations knowing that the triall of your faith worketh patience therefore we must so beare our
infinite of himselfe yet all creatures being his owne it doth please him to force the obedience of every creature to give some proofe and testimony of his justice or mercy whereby God may receive glory in their acknowledgements God then is glorified in all his workes but in a double manner hee is principally glorified in the workes of his mercy he is also glorified in his judgements but the riches of Gods glory Rom. 9. â—5 Osee 1.10 Deut. 26.18 19 consisteth principally in the vessels of his mercy because thier glory is his glory and hee doth dignifie himselfe in their advancement Therefore did God choose the Israelites for his peculiar people that by his most powerfull delivering them and by their demonstrations of duty and service God might bee honoured in the memory of his greatnesse over all the world and receive glory in the report of his admirable protection God is also glorified in his judgements for though the reprobate and damned in their lives they rather care to dishonour God their Creatour yet will God be honoured in the punishment of their lives and force them to give demonstration of his justice and holinesse for God can turne their ends and purposes to his owne end and glory and make that set forth his glory which was intended to his dishonour and those that will not give him glory for his mercy his justice will in despight of ungodlinesse compell them to give him glory for judgement though God esteeme it the greater honour to be glorified in the witnesses of his mercy because in Gods nature mercy is preheminent and doth triumph yet it is much to the glory of God that the witnesses of his judgements shall be prompted by their lamentable experience to acknowledge that God is infinite both in power and justice therefore we ought both to glorifie God Iob 36.24 and to glory in God for if we glory in any thing but in God godlinesse we are condemned if we glorifie in any thing but God we are likewise condemned of him for he is our strength and light of our countenance he hath ordayned us for an holy end to his glory and if we glorifie him here on earth he will glorifie us with himselfe in Heaven but if we neglect to glorifie him that is our glory hee will glorifie himselfe in our destruction and make us in the feeling torments of our damnation glorifie him with this acknowledgement that he is God of most excellent soveraigne Majesty and that hee is most gracious in his mercy Vers 22 23 Psal 18. but most terrible in his judgements and with this acknowledgement will God bee honoured of the divels and damned creatures whose intollerable and unsufferable torments in their condemnation shall bee arguments of proofe to conclude Gods glory Seeing God hath created all things for his owne glory and seeing that hee will be glorified in the severall executions of his justice and mercy in the salvation or damnation of his creatures Job 37. 38. for in all sensible things there is a speciall nature in which they are obedient whereby they glorifie God in finishing the end of their creation for which they were ordayned God hath commanded the motion of the Heavens The purpose of Gods providence proceedeth without stay to the determinate end and effect which he had before ordained should come to passe the influence of the Starres the nature of the Elements and the severall nature of every severall thing to keepe their course all these continuing their course and nature give most notable demonstrations of Gods glory by whom they were created and thus disposed in nature if these things which are subject to time and must perish doe notwithstanding discharge the duties of their nature and so by consequence approve themselves to be the instruments of Gods glory shall men then whom God hath created for the like end of his glory and to whom hee hath given a soule divine and of most excellent understanding and for whom hee hath created the world the most admirable worke of his owne hands shall these bee carelesse in this high duty and shall the elements and unreasonable creatures be carefull shall men be exceeded of beasts in the execution of their reasonable service God hath not threatned their neglects with hell and the torments thereof nor promised to reward their diligence with Heaven and the joyes thereof but God doth both promise and threaten men yet are men lesse carefull then beasts This may worthily remember those men or rather those beasts who make a God of themselves and their unlawfull pleasures and then dedicate themselves their labours and the glory of their actions to a godlesse prophane and licencious trade of life those that will not glorifie God of choice must not doe it by force for the time will come when God will whip them for their prophane ungodly and licentious living with the roddes of his judgements and make them in despight of ungodlinesse to glorifie God in suffering of the torments of hell and their owne conscience and with horrour without profit or pitty to acknowledge God and the terrible justice of so great a Majesty This should remember all the children of God that in all the cares of this Christian life they have their maine respect to Gods glory and that God have the first place in their hearts even before the desire of their owne salvation and that their salvation be desired rather that God may be glorified thereby then to desire to glorifie God for their owne salvation that so God may bee first in all our cares that wee love him more then owne soules and preferre his honour before our owne salvation Therefore let all men love and honour God for his owne sake love him for his goodnesse love him for his truth love him for his mercy love him for his justice and let this love be so respectlesse of all by considerations as that neither heaven hell nor our owne soules perswade us so much as the reverence and zealous affection we have to the love of God for he that thus loveth God doth glorifie him and shall bee sure to be glorified of him eternally in the Heavens Let us therefore discharge the summe of all our actions into this Ocean of Gods glory let us propose and pursue that end onely let us not respect the vaine shews and purposes of men let us esteeme them light and value them lesse let us remember that they are transitory deceiving and destroying vanities and will leave vs flatter us and will deceive us let us reduce to memory the mighty Monarches of the world the most admirable in naturall enduments and the most fortunate in earthly prosperities Jerem. 2.3 when wee examine their worth wee shall find nothing but a bare remembrance of their names Eccles 9.5 6. and those neglected by the power of time themselves and their regards are vanished their acts are perished and all these