it but cannot ouercome it Wherefore to finde in our selues a resisting of such distrustfull doubtings is a signe of Faith as appeareth in that saying of S. Peter q 1 Pet. 5. 8. Your aduersary the Deuill as a roaring Lyon walketh about seeking whom he may deuoure whom resist stedfast in the faith By these forenamed signes and markes of Faith wee Vse are to try and examine our selues whether we haue true Examine our selues whether we haue thâ— true faith iustifying faith whether we liue by the faith of the Son of God and whether Christ dwell in our hearts by faith This is the Apostles exhortation r 2 Cor. 13. 5. Examine your selues whether yee be in the faith prooue your owne selues know ye not your owne selues how that Iesus Christ is in you except you be reprobates Now then let vs euery one make a search into our hearts and try whether wee finde the good Spirit of God perswading vs indeede that wee are the children of God and that wee haue faith whether we haue a feeling of spirituall grace whether the Spirit of God hath wrought in vs a loue of God a hatred of sinne a resolued purpose to amend our liues whether we finde in our selues the spirit of grace and of supplications and whether we can truely finde that inward conflict betweene the flesh and the spirit If these things be in vs happy are we But if vpon examination had these things be wanting in any such men may speake of faith but as yet they haue it not they are farre short of true sauing faith and so come short of saluation Let the search be made a little more inwardly A man may know whether hee hath faith by the inward feeling of grace if faith be in the heart the Spirit of God will set it a working it will not lie asleep but it will stirre vp other graces of God in vs it will make vs to loue God and hate sinne more then euer we did before It will moue vs to pray and call vpon the name of the Lord. Wherefore if any one doe not feele in himselfe a gracious working of the good Spirit if he finde not in himselfe a farre greater loue of God and loathing of sinne if hee haue not a more holy purpose to obey God to do his will if he doe not nor cannot pray if in his trouble and affliction outward and inward hee doe not seeke vnto God if he doe not with the childe run to his Heauenly Father and cry Abba Father it 's an euident signe that as yet Christ doth not dwell in his heart by faith that as yet he liues not by the faith of the Sonne of God Let vs search yet a little further the vnregenerate man continues in sinne liues in the manifest transgression of the Commandements of God yet presumes hee hath faith I hope saith hee I haue a good faith but how is it ô man if thou hast true faith that thou still liuest in sinne certaine it is if faith were in thy heart it would cause a reformation of life or at least a holy purpose of amendment of life And so in time and by degrees thy heart would be renewed and thy life reformed Indeede I know I ought to reforme my wayes and amend my life and I would faine amend but it is the flesh that drawes mee to euill But I demand of thee ô man that complainest of the flesh where is the inward conflict betweene the flesh and the spirit and where is thy striuing against thy corruptions what doe euill thoughts arise in thy heart and thou makest no resistance doth thy heart swell with pride doe filthy lusts arise in thy heart doth thy heart abound with couetous desire and ouerflow with the gall of bitternesse anger hatred enuy malice and desire of reuenge and doest thou not striue against these corruptions but giuest way vnto them entertaining them and embracing them certainely heere is no good signe of grace nor of true faith For where true faith is there will be a resisting of sinne and a striuing against corruptions Wherefore if we would haue a good testimony in our selues of the assurance of true faith then wee must bee carefull to resist sinne and to striue against our corruptions and although the combate will be great to master our sinnes and to get dominion ouer our corruptions yet by little and little we shall ouercome and in the end get the victory According to that faying of S. Iohn Å¿ 1 Ioh. 5. 4. This is the victory that ouercommeth the world euen our faith CHAP. XVIII Of the outward signes of true iustifying Faith and first of Patience in suffering afflictions FAith as it may be discerned by inward so also by 2 Outward signes outward signes And the outward signes of true iustifying faith are these The first is Patience in suffering of which 1 Patience S. Paul speakes thus to the Philippians a Phil. 1 29. For vnto you it is giuen in the behalfe of Christ not only to beleeue on him but also to suffer for his sake As if he should haue sayd now since that you beleeue there arise troubles and persecutions aduersaries rise vp against you and trouble you but bee not yee afraid of these things bee not terrified therewith for seeing God hath giuen you grace to beleeue in his Sonne Iesus Christ you must be content also to suffer for his sake and the same God that gaue you faith to beleeue in Christ will also giue you patience to suffer for Christs sake and this shall be a testimony and witnesse to all men of the truth of your faith in Christ if you haue patience to suffer for Christ's sake So then to b Pati pro Chrisâ—â— manifâ—stâ—ssimum est argumentum fides in Christum Zanch. in Philip. Two-fold suffer for Christ's sake is a manifest testimonie and good signe of faith in Christ For no man can truly suffer for Christ except it be first giuen him to beleeue in Christ Of patience in suffering I will entreate First generally of suffering all manner of afflictions inward and outward as they come from God Secondly particularly of suffering iniuries wrongs from men First of suffering afflictions in generall and therein 1 In suffering afflictions And therein two things I will shew First wherein the sufferings of a Christian consist and what things are required thereunto that his sufferings may be acceptable and well pleasing vnto God Secondly I will vse motiues to perswade vnto patient suffering For the first That the sufferings of a Christian may 1 How our sufferings may please God Three things required thereunto please God three things are required thereunto The first is to suffer for the name of Christ The second is to suffer for any righteous cause The third is to suffer patiently Touching the first Euery suffering is not commendable before men much lesse acceptable before God but that
state Secondly Prayer also auaileth greatly for the good 2 In regard of the soule And that of the soule and that both for the Remoouing of euill and Procuring of good 1 Remoouing euill As First for the remoouing of euill And first prayer is a meanes to remooue away our sinnes from vs which stand as a cloud betweene God and vs to hinder good 1 Our sinnes things from vs separating betweene God and vs and prouoking Gods wrath against vs wherefore Hezekiah being recouered from his sicknes and praising God for his deliuerance saith t Isa 38. Ver. 2. 3 And 17. thou hast in loue to my soule deliuered it from the pit of corruption for thou hast cast all my sins behind thy backe Secondly Prayer is effectuall and powerfull to helpe 2 Temptations vs against temptations and to deliuer vs from that euill one So our Sauiour teacheth vs to pray u Mat. 6. 13. lead vs not into temptation but deliuer vs from euill And so he exhorteth vs to pray x Mat. 26. 41. watch and pray that ye enter not into temptation Thirdly Prayer is powerfull to helpe vs in the euill 3 The teâ—â—our of death and iudgement and perillous times to free our soules from the danger of death and the iudgement to come that neither death shall suddenly come vpon vs nor the day of the Lord take vs vnawares Which our Sauiour sheweth vs in this exhortation y Luk. 21. 36. Watch ye therefore and pray alwayes that ye may be accompted worthie to escape all these things that shall come to passe and to stand before the Sonne of man Thus prayer auaileth for the remoouing of euill from the soule Secondly prayer auaileth much for the procuring of 2 Procuring Good As good things to the soule as first mercie pardon and forgiuenesse Dauid in his Prayer confesseth his sinne 1 Mercy pardâ—n and forgiuenesse saying z Psal 32. 5. I acknowledge my sinne vnto thee and mine iniquity haue I not hid I said I will confesse my transgressions to the Lord and it followeth thou forgauest the iniquitie of my sinne Dauid confessed his sinne and prayed for the pardon of his sinne and the Lord heard his Prayer and pardoned his sinne So S. Iames saith a Iam. 5. 15. the prayer of faith shall saue the sicke and the Lord shall raise him vp and if he haue committed sinnes they shall be forgiuen him Secondly Prayer is a meanes to obtaine all graces necessarily 2 All graces necessarie for our saluation accompanying saluation For b Iam. 1. 17. euery good gift and euery perfect gift is from aboue and commeth down from the Father of lights Our Sauiour Christ saith c Mat 7. 7. Aske and it shall be giuen you and S. Iames saith d Iam. 1. 5. If any of you lacke wisedome let him aske of God that giueth to all men liberally and vpbraideth not and it shall be giuen him Thirdly Prayer is effectuall not onely for the obtaining 3 Increase of Grace of grace but likewise for the increase of grace the Apostles pray e Luk. 17. 5. Lord increase our Faith And S. Paul prayeth for the Ephesians that God would f Ephe. 3. 16. 17. 18. 19. grant them according to the riches of his glory to be strengthened with might by his Spirit in the inner man that Christ might dwell in their hearts by faith that being rooted and grounded in loue they might be able to comprehend with all Saints what is the breadth and length and depth and height and to know the loue of Christ Which passeth knowledge that they might be filled with all the fullnessâ— of God And they that are strengthened by the Spirit in the inner man hauing Christ dwelling in their hearts by faith and are growing and increasing in grace in this life shall assuredly attaine to glorie in the life to come Prayer then as it remooueth euill â—o it procureth good to the soule mercie grace yea increase of grace and with grace glorie the perfection of Grace Such is the efficacie of Prayer The consideration of which efficacie and power of Vse Prayer may teach vs in all our necessities and tribulations To vse prayer in time of need as a sure defence to flee vnto God by Prayer to lay hold on prayer as a man would on his shield and buckler For prayer is a most sure defence in all troubles whatsoeuer It is a defence against tribulations outward and temptations inward It helpes the bodie and cures the soule it preuaileth both in heauen and in earth concerning which the exhortation of the Apostle S. Paul is to be receiued and embraced g Ephe. 6. 13. 14. 15. 16. 17. 18. take vnto you saith he the whole armour of God that ye may be able to withstand in the euill day and hauing done all to stand Stand therefore hauing your loynes girt about with truth and hauing on the breast-plate of righteousnesse and your feete shod with the preparation of the Gospell of peace Aboue all taking the shield of faith wherewith ye shall be able to quench all the fierie darts of the wicked and take the helmet of saluation the sword of the Spirit which is the word of God Praying alwayes with all Prayer and supplication in the Spirit A Christian that is thus armed hauing the girdle of truth about his loynes hauing on the breast-plate of righteousnesse and his feete shod with the preparation of the Gospell of peace hauing the shield of faith before him the helmet of saluation vpon his head hauing the sword of the Spirit which is the word of God and being prepared to pray with all prayer and supplication in the Spirit Such a one is able to stand against the aduersarie the Deuill and all spirituall wickednesse and such a one shall preuaile against his spirituall enemies yea such a one shall preuaile with God himselfe for any petition that he shall make so farre as it shall be good for him For the effectuall feruent Prayer of a righteous man auaileth much CHAP. XVIII Of the helpes and furtherances of Prayer Of the first helpe the Spirit of God THe ninth thing in the Treatise of Prayer is of 9 The helps and furtherances of Prayer Three the helpes and furtherances of Prayer and they are three The first is Gods holy Spirit of which Saint Paul saith a Rom. 8. 26. 27. Likewise the Spirit also helpeth our infirmities 1 Gods holy Spirit And for we know not what we should pray for as we ought but the Spirit it selfe maketh intercession for vs with groanings which cannot be vttered And he that searcheth the hearts knoweth what is the mind of the Spirit because he maketh intercession for the Saints according to the will of God For this cause the Spirit of God is called the spirit of supplications by the Prophet Zacharie b Zach. 12. 10. The holy spirit
children of God because their faith shall not vtterly faile cannot finally fall away this yeildeth exceeding great consolation to the children of God The faith of a Christian is not strong at all times but sometimes it may be very weake and scarcely felt as after the committing of some great sinne or in time of sore temptationâ— when as with Dauid a man may be in great heauinesse his soule may be g Psal 42. 11. cast downe yet notwithstanding faith is neuer so quenched in the true beleeuer but some sparke remaines yea a seede remaines that immortall incorruptible seed that in time will quicken and reuiue Like as a sicke man that is brought very low with sicknes his stomacke failes him he loaths his meat the Phisitian forsaks him all men hold him not a man for this world notwithstanding while breath is in his body there is hope many times such a one reuiues recouers and comes to his strength againe so a Christian sore wounded with sinne and in grieuous temptations giues few comfortable words but sends forth sighes and â—obs and many times doe proceed from him desperate speeches so that they that see and heare him might feare least all faith were gone yet afterwards in time the sparke of faith is kindled and flameth the immortall seed is quickned and the Spirit puts new life of grace into the distressed soule making the sinner to beleeue in Christ to hope in Gods mercy to trust in God to call vpon God and cry Abba Father To conclude a Christian who vpon good ground is assured that hee hath true iustifying faith may confidently say with St Paul h Rom. 8. 38. 39. I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. CHAP. XVII Of the signes and markes of true iustifying faith and first of the inward signes thereof THe tenth and last point in the Treatise of faith 10 Signes of true faith is touching the signes and marks of true iustifying faith How a man may know whether he hath the true faith The signes and markes of faith are two-fold Two-fold The first are inward The second outward There are inward signes of faith whereby a man may know and find in himselfe that he hath faith and there are also outward signes whereby not onely he himselfe may be assured but others also may vnderstand and perceiue that he hath faith First of the inward signes The inward signes of true iustifying faith are diuerse 1 Inward signes as The first is the witnesse of the Spirit euen the Spirit of God Of which St Iohn sayth a 1. Job 5. 10. he that beleeueth on 1 The witnesse of the Spirit the Sonne of God hath the witnesse in himselfe Now the Spirit of God is a true and infallible witnesse a witnesse that cannot deceiue the same Spirit beareth witnesse with our spirit that we are the sonnes of God Some may here demand How may I be assured that Quest it is the good Spirit of God which certifies me that I am the child of God and haue faith or that it is not a fancie or bare coniecture of mine owne or that it is not some delusion How shall I be able to discerne betweene Answ these I answere the Spirit of God the true witnesse doth certifie our spirit and assure our conscience that we haue indeed true iustifying faith that we are the adopted sonnes of God and shall certainly be saued specially by these two things First the Spirit of God perswades our conscience inwardly that we haue faith vpon good ground and sound reason taken not from our owne works or worthinesse but from the goodnesse and bountifulnesse of God towards vs from the mercie of God and grace in Christ and so neither the flesh nor the Deuill doth perswade Secondly the Spirit of God perswades vs of the certaintie of faith by the effects which it worketh in vs. As namely the purifying of the heart purging out sinne so that no sinne hath rule and dominion in the heart likewise stirring vp in our hearts a loue of God a hatred of sinne an earnest desire to pray vnto God and an endeuour to please God also an inward spirituall ioy and peace of conscience c. All which are true effects and manifest fruits of the Spirit and cannot come eyther from the flesh or the Deuill and therefore the testimony of the Spirit is a true and sure witnesse to assure vs that we haue the true faith and he that beleeueth on the son of God hath this witnesse in himselfe The second is an inward feeling of spirituall grace 2 A feeling of grace a feeling of faith in a mans selfe When a man is perswaded of the truth of the Gospell and all the promises contained therein and in particular is perswaded for himselfe that his sinnes of the mercie of God and through the merites of Christ are pardoned and he receiued into fauour with God the inward feeling and perceiuing of this in the b Menti nosirae fides nostra conspicua est heart is a signe of faith This was in Dauid after that he had confessed his sinnes vnto God as he witnesseth saying c Psal 32. 5. I acknowledge my sinne vnto thee and mine iniquitie haue I not hid I said I will confesse my transgressions vnto the Lord and thou forgauest the iniquitie of my sinne The third is a godly desire and a holy resolued purpose to walke in obedience to Gods commandements 3 A godly desire and purpose to obey Gods commandements to please God and to doe his will This was also in David for he saith d Psal 119. 6. 4 I haue respect vnto all thy Commandements The fourth is deuout prayer calling vpon the name of the Lord with confidence that God will heare our prayers and grant our requests For faith if it be in the 4 Deuout prayer heart indeed will set the heart a-working to thinke on God to pray vnto God and to call vpon his name For this cause the Spirit of God is called the spirit of grace and supplications the Lord by the Prophet Zacharie sayth e Zach. 12. 10. I will poure vpon the house of Dauid and vpon the inhabitants of Ierusalem the spirit of grace and of supplications And it is called the spirit of grace and supplications because it is of the gracious working of Gods holy spirit that sinners are brought to repentaÌ„ce of their sins that they mourne sorrow for their sins and that they seeke vnto the Lord and call vnto him for grace and mercy This is the same Spirit which f Rom. 8 26. helpeth our infirmities as S. Paul speakes For we know not what we should pray for as we ought but the Spirit
it selfe maketh intercession for vs with gronings which cannot bee vttered This is also that which S. Paul hath to the Galatians g Cal. 4. 6. And because yee are sonnes God hath sent forth the Spirit of his Sonne into your hearts crying Abba Father By all which it is manifest that it is a sure and certaine signe of true faith if the Spirit of God worke this grace in vs to stirre vp our hearts by deuout prayer and supplication to seeke vnto God to runne vnto our Heauenly Father and to cry Abba Father A childe in time of sicknesse paine and griefe or being in any perill and danger whither doth he run or to whom doth he cry but to his father he hopes his father will helpe him and therefore calls and cryes to his father complaines and makes his mone to his father Like as the Shunamites sonne when he was sore grieued with a paine in his head came to his father and sayd h Luk. 4. 19. My head my head So the sonnes and children of God in time of their heauinesse of soule when they are sicke with sinne diseased in soule and troubled in conscience with the burthen of their sinnes or whether they bee in any outward affliction or trouble whither doe they run but to their Heauenly Father and as the Shunamites childe sayd to his father My head my head so they euery one cry My soule my soule My conscience my conscience my soule is in heauinesse my conscience is sore troubled and burdened with the heauy waight of my sinnes And then in hope of the mercy of God in Iesus Christ they humbly confesse their sinnes they hide not their iniquities they earnestly craue mercy and sue for the pardon of their sinnes aboue all things they seeke ease to their afflicted soule and comfort to their distressed conscience building vpon those gracious word of our Sauiour i Matth. 11. 28. Come vnto me all ye that labour and are heavy laden and I will giue you rest And thus to call vpon the name of the Lord is a signe of saith The fist is an inward conflict betweene the Flesh and 5 Conflict between the flesh and the spirit Two-fold the Spirit and that is two-fold The one is a striuing against sinne The other a striuing against doubtings Touching the first no man in this life is perfectly 1 A struing against sinne sanctified but hath neede to pray more and more for the Spirit of sanctification that he may bee wholly sanctified Hence it is that though a naturall and vnregenerate man bee wholly carnall yet a regenerate man is not all spirituall but partly carnall and partly spirituall For although a Christian regenerate and sanctified hath his heart purified by faith yet naturall corruption is not altogether purged out of the heart that remaines in vs k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to exercise vs. This in the children of God now regenerate and sanctified is called flesh and the sanctified part in them is called spirit And in the regenerate there is a great combat a spirituall fight and great striuing betweene these two the flesh and the spirit which shall get the victory The manner of which combat and inward fight S. Paul describes thus l Gal. 5. 17. The flesh lusteth against the spirit the spirit against the flesh and these are contrary the one to the other so that ye cannot doe the things that ye would A Christian regenerate and sanctified is in the way to Heauen and the spirit that is the sanctified part drawes him on to God-ward and hastens him forward towards the Kingdome of Heauen but the flesh that is the corruption of nature rebels and labours to draw him backwards to the world and would if it were possible draw him downe to hell Hence it is that a Christian findes in himselfe pride of heart lust of the flesh filthy desires vncleane thoughts couetous desires anger hatred enuy malice grudgings and desire of reuenge c. haling and pulling him one way and against these he feeles humility temperance loue patience meeknesse and other graces drawing him another way Now if a man doe finde grace striuing against corruption good motions of the good Spirit fighting against bad motions of the euill Spirit and if a man doe indeede and in truth finde that he doth earnestly striue against sinne that he labours to mortifie his affections to crucifie the flesh with the affections and lusts to subdue sinne and wickednesse this is a signe of grace and a sure marke that faith is in the heart at least in some measure According to that saying of the Apostle m Vers 24. They that are Christs haue crucified the flesh with the affections and lusts As n Gen. 25. 22 23. Rebecca knew her selfe to bee quicke with childe by the struggling and striuing of the twins in her wombe so a Christian may know whether he be quickned by grace and liue by faith in the Sonne of God by the inward conflict and striuing betweene the Flesh and the Spirit The second kinde of inward conflict betweene the 2 A striuing against doubtings flesh and the spirit is an inward striuing against doubtings and distrusts in Gods mercy It is the Deuils policy either to cause men whiles they remaine in their naturall state without true faith and repentance to presume on Gods mercy or else hauing faith and repentance to set before them their sinnes and to suggest into their hearts doubtings of the remission of their sins doubtings concerning their faith and repentance and doubtings concerning their vocation and sanctification And thereby would if it were possâ—ble extinguish their faith and bring them to despaire of Gods mercy But against all these difficulties true iustifying faith if it be in the heart will shew it selfe though perhaps in these temptations but weakely yet truely to striue against temptations and to fight against all these doubtings It is true I confesse the children of God may be troubled with doubtings but not ouercome of doubtings Dauid is driuen to this expostulation o Psal 77. 7 8. Will the Lord cast off for euer And will he be fauourable no more Is his mercy cleane gone for euer Heere are great doubtings in Dauid a seruant of the Lord but he ouercame his doubtings for neither Dauid nor any of the children of God continue still in their doubtings They are neuer with Cain and Iudas brought to such desperate doubtings aâ— vtterly and finally to despaire of the mercy of God They may for a time haue distrustfull thoughts and doubtfull speeches but faith in the end gets the vpper hand Windes and flouds may beat vpon the house grounded vpon the rocke aswell as vpon the house built vpon the sand but cannot make it fall And many p Dubitationes fidem in nobis oppugnant non tamen expugnant Polan distrustfull doubtings may beat against the faith of a Christian but cannot beat it downe they may fight against
one to venture the saluation of his soule vpon the extraordinary working of God when as God in great wisdome and mercy to mankinde hath appoynted ordinary means to beget faith and to worke our saluation which ordinary meanes is the hearing of the Word for faith commeth by hearing and hearing by the Word of God CHAP. XV. Of the meanes by which true sauing Faith may be increased continued and preserued AS Faith hath it meanes whereby it is begotten and procured so hath it also meanes whereby it is nourished increased continued and preserued This is the ninth point in the Treatise of Faith 9 Meanes wherby true faith is increased and preserued Three The meanes whereby Faith is nourished increased and preserued are three The Word Sacraments and Prayer 1 The Word of God And that by Touching the first The word of God is a meanes to increase faith and that diuerse waies First by reading the word the diligent reading of the Scriptures is necessarie for them that doe beleeue to 1 Reading the Scriptures the increasing and preseruing of their faith St. Paul writing to the Colossians who had receiued the faith and did now beleeue giues them commandment concerning the reading of his Epistle and chargeth that others should read it also for he saith a Coloss 4. 16. When this epistle is read amongst you cause that it be read also in the Church of the Laodiceans and that ye likewise read the Epistle from Laodicea and S. Paul chargeth young Timothie to b 1 Tim. 4. 13. giue attendance to reading to exhortation to doctrine Secondly by hearing the word of God for as the 2 Hearing the word of God hearing of the word of God is an effectuall meanes to beget faith so is it also a powerfull meanes to nourish strengthen and preserue faith It is a rule in nature c Ex ijsdem nutrimur ex quibus sumus we are nourished by the same things of which we are begotten Now spiritually we are begotten by the word of God as saith S. Iames d Iam. 1. 18. of his owne will be gate he vs with the word of truth and therefore we are spiritually nourished by the word of God For this cause the word of God is said to be the meate of the soule it is both milke for young babes and strong meate for strong men They that are but young children in religion babes in grace may suck milke out of Gods word to nourish their soules they that are strong in faith and growen in grace may from the word of God receiue strong meat to strengthen them more Of which the Apostle speakes to the Hebrewes e Heb. 5. 13. 14. euery one that vseth Milke is vnskilfull in the word of righteousnesse for he is a babe but strong meat belongeth to them that are of full age S. Peter giueth this exhortation f 1 Pet. 2. 1. 2. Therefore laying aside all malice and all guile and hypocrisie and enuies and euill speakings as new borne babes desire the sincere milke of the word that ye may grow thereby as a new borne babe desires the mothers breasts and by sucking wholsome milke out of her breasts is nourished and growes thereby so a Christian though he be but newly begotten by the word of truth be but a young christian a beginner and be but as yet a weake christian yet if he diligently heare the word of God and if his soule doe earnestly desire to sucke the sincere and wholsome milke of the word this is a powerfull meanes to nourish his soule to strengthen his faith and make him grow in grace Thirdly by deuine meditation It is noted to be a property of a godly man to meditate on the word of Diuine Meditation God g Psal 1. 2. His delight is in the law of the Lord saith the Psalmist and in his law doth he meditate day and night the word of God is compared to meate which to the end that it may giue nourishment to the body its necessarie that it not onely enter into the mouth and be chewed with the teeth but that it go downe into the stomacke and be digested so likewise to the end that the word of God may giue true and substantiall nourishment to our soules its necessary not only that we heare the word with our outward eares but suffer it to enter into our heart and inwardly digest it by meditation It was one propertie of cleane beasts mentioned in the leuiticall law to h Leuit. 11. 3. chew the cud and he is such a cleane creature who hauing heard the word of God and committed it to his memorie doth afterward meditate vpon the same ponder it in his mind to the end that his faith may be increased that he may be nourished in the truth grow in grace Fourthly by Godly conference the two disciples to 4 Godly conference whom Christ appeared after his resurrection and talked with them said one to another i Luk. 24. 32. did not our heart burne within vs while he talked with vs by the way and while he opened to vs the Scriptures the spirituall communication and heauenly conference which Christ had with the Disciples did heate them inwardly and made their hearts burne within them godly conference spirituall speech and heauenly communication doth inflame the heart with the loue of God doth stirre vp the affections and kindle good desires yea increaseth knowledge and strengthneth faith thus the Word of God which begetteth faith doth also increase nourish and preserue the same The second meanes of increasing faith is the vse and 2 Vse of the Sacraments partaking of the Sacraments For First the Word and Sacraments are as the two brests of the Church whereout the faithfull soule suckes spirituall 1 Nourishing the soule nourishment strength of faith and increase of grace Baptisme giues a Christian admission and entrance into the Church of God whereby he is ingraffed into the mysticall body of Christ and made a member of Christ and by the Sacrament of the Lords Supper the members of Christ are nourished to eternall life Of which nourishment receiued spiritually by faith it is that our Sauiour saith k Ioh. 6. 53 54. Except yee eat the flesh of the sonne of man and drinke his bloud yee haue no life in you Who so eateth my flesh and drinketh my bloud hath eternall life Secondly the Sacraments are a meanes of increasing 2 Confirming the promises of the Gospell and strengthening our faith for they confirme the promises made vnto vs in the Gospell for which cause they are called Seales for like as a man making a grant to another in writing of house or lands for the better confirmation and strenthening of the deede he puts to his seale so the Lord our God to his gracious and mercifull promises made vnto vs in his written Word hath annexed the Sacraments as seales to assure vs of
it hath beene for swearing and lying and slandering for railing and reuiling and filthy speaking are thy hands the same for hurting thy neighbour or any thing that is his are they as heauy vpon thy poore neighbour as they haue beene through violence oppression vnmercifulnesse or by any manner of vnâ—ust and vnconscionable dealing and perceiuest thou no change is there no reformation nor amendment of life is thy heart as corrupt as before thy eye as wicked as before thy tongue as diuellish as before and thy hands as cruell and catching as before iudge heereby in what a dangerous state thou remainest as long as thou thus remainest not changed not renewed nor reformed For whosoeuer findes in himselfe no alteration from euill nor reformation of his former euill course nor any good change of life hee is no new creature and if he be not a new creature then he is not in Christ if hee be not in Christ then hath hee no true faith in Christ whosoeuer hath not true faith in Christ cannot be saued So that without reformation there is no saluation By this then the prophane wicked vngodly man may see his danger the common ordinary swearer the prophaner of the Saboth the contemner of Gods Word the disobedient the cruell malicious and vnmercifull man the proud the formcator and adulterer the drunkard the couetous the oppressour the vsurer and extortioner the false accuser the slanderer c these and such like may all see their fearefull and dangerous state none of which as long as they are such can say truely that they are in Christ neither haue they true faith in Christ because they are not new creatures for had they true faith in Christ they would shew some good signe of their faith and this is a plaine and euident signe of faith to bee a new creature to forsake our old conuersation and hence-forward to liue in newnesse of life The consideration whereof ought to bee of force to rowze vp the dull spirits of all such as are yet a sleepe in sinne to awaken them and cause them earnestly to goe about this great and necessary worke of Reformation of life knowing this that our new-reformed life giues euident testimony of our faith in Christ CHAP. XXI Of workes of Mercy WOrkes of mercy are the third outward 3 Workes of Mercy signe and marke of true iustifying faith By workes of mercy and deedes of charity I vnderstand such workes as come a 1 Tim. 1. 5. out of a pure heart and of a good conscience and of faith vnfained as saith S. Paul For the faith whereof I entreat is that which as S. Paul saith b Gal. 5 6. worketh by loue And not that vaine and vnprofitable faith which S. Iames calls a c Iam. 2. 17. dead faith And that works of mercy and deedes of charity proceeding from a heart purified by faith and from such a one as is iustified by faith in Christ are good outward signes and euident testimonies of true iustifying faith the Scripture witnesseth S. Paul to Titus saith d Tit. 3. 17. These things I will that thou affirme constantly that they which haue beleeued in God might bee carefull to maintaine good workes S. Iames demands of vaine men which boast of faith without workes e Jâ—m 2. 14 15 16 17. What doth it profit my brethren though a man say he hath faith and haue not workes can faith faith saue him if a brother or sister be naked and destitute of daily food and one of you say unto them depart in peace be thou warmed and filled notwithstanding yee giue them not those things which are needfull to the body what doth it profit euen so faith if it hath not workes is dead being alone If a man see a poore Christian naked and cold and hungry and say vnto him alas poore soule get thee to the fire and warme thee but doth not bring him to the fire if hee say get thee clothing to couer thee but giues him no garment if he say get thee meat and fill thy belly but giues him no meat these faire words profit the poore creature nothing at all these pitifull words doe neither warme him nor feede him nor cloath him Now if such a man say hee hath faith he is much deceiued his faith is a vaine and vnprofitable faith for hee sheweth no good signe of his faith by his workes Mary that deuout woman after that she had heard Christ preach and vpon hearing beleeued the Gospell and had true faith in the Sonne of God brought the f Matt. 26. 7. box of very precious oyntment and powred it on the head of Iesus as hee sate at meat And Christ testifieth of her saying g Vers 10. shee hath wrought a good worke vpon mee Zacheus after that the Lord had graciously looked vpon him after that he was conuerted and beleeued begiones to doe good workes to deale his goods to the poore h Luk. 19. 8. Behold Lord the halfe of my goods I giue to the poore before this we heare nothing of Zacheus giuing to the poore or if hee gaue any thing it was little auaileable to him he remaining in impenitency and vnbeleefe but being conuerted and beleeuing Christ now wee heare of his good workes now hee bestoweth almes now he giues to the poore yea now hee deales his goods liberally to the poore Halfe his goods he giues to the poore good workes are sayd to be i Externa testimonia interâ—ae pâ—tatis outward testimonies of inward piety And good workes though they be not the meritorious k Nâ—n â—aâ—sa regnandi sed via ad regnum Bâ—rn cause of obtaining the Kingdome of Heauen yet they are the way to the Kingdome For as the Apostle saith l Ephes 2. 10. Wee are his workmanship created in Christ Iesus vnto good workes which God hath before ordained that wee should walke in them Good workes are not the procuring nor the deseruing cause of saluation but they are the effects and fruits of true faith m Matt. 12. 33. The tree is knowne by his fruit saith our Sauiour a good tree is knowne to bee a good tree by the good fruit it beareth the good fruit which it beareth giues euident testimony to all men that it is a good tree now good workes are good fruits whereby a good christian giues euident testimony and a demonstratiue signe of his true sauing faith But here I would haue it vnderstood that I limit not workes of mercy deedes of charity only to giuing of The extent of Charity to all duties of mercy both corporall and spirituall almes to feeding the hungry and cloathing the naked c But I extend workes of mercy in the largest sence to all the duties of loue charity to our neighbour to the charitable helping and succouring of any one and euery one that is in any present misery distresse in any neede of helpe
euen in the last dayes in which as the Apostle hath foretold d 2. Tim. 3. 1. 2. perillous times shall come wherein men shall be louers of their owne selues couetous c. And to the end that men may perceiue whether their hearts be frozen ouer with the cold ice of vncharitablenesse or whether the Sunne of righteousnesse hath shined vpon them and warmed their hearts with loue and Markes of vncharitablenesse charitie I will shew wherein this coldnesse of charitie chiefly consisteth It argueth a coldnesse of charitie First to deferre the poore to put them off and bid them come againe another time when a man hath now 1 To deferre the poore to giue them This Solamon reprooues e Pro. 3. 28. Say not vnto thy neighbour goe and come againe and to morrow I will giue when thou hast it by thee Secondly to giue an almes or beneuolence with an 2 To giue almes with an vnwilling mind vnwilling mind not with a free and chearfull heart Against this the Apostle speakes * 2. Cor. 9. 7. euery man according as he purposeth in his heart so let him giue not grudgingly or of necessitie for God loueth a chearefull giuer Thirdly to turne away the face and to stop the eare 3 To stop the eare at the cry of the poore at the cry of the poore to giue them nothing but suffer them to depart emptie not to giue them so much as scraps or crummes though they were neuer so greatly distressed This was the sinne of Diues for f Luk. 16. 20. 21 Lazarus lying at his gates full of sores desired to be fed with the crummes that fell from the rich mans cable But theâ—rs no mention that he had either bread or crummes but the dogs came and licked his sores Diues had his dogs and they were fed but the poore begger can get no reliefe Ahab the King in a great drought commaunded Obadiah his seruant to g 1. King 18. 5. goe into the land vnto all fountaines of water and vnto all brookes to see if he could find grasse to saue the horses and mules aliue Ahab had not so much care of the poore people of the land to saue them aliue from perishing in the famine as he had of the beasts to â—aâ—e his horses and mules aliue Diues is dead and Ahab iâ— dead but they haue left manie like-condition'd children behinde them For there are many whose charitie towards the poore is so frozen and icie cold that they make more account of their dogs and horses then of the poore and are more carefull to looke well to their dogs and horses to feede and pamper them then to relieue the poore that crie for hunger Fourthly to chide the poore to giue them euill 4 To chide the poore words and so to send them away emptie argues a great coldnesse of charitie Herein men are like to churlish Nabal Dauid in great necessitie sent his seruants to aske some reliefe of that rich wealthie man they aske in the name of Dauid but Nabal answered Dauids seruants and said Who is Dauid And who is the sonne of losse h 1 Sam. 25. 10. 11. There be many seruants now adayes that breake away euery man from his maister Shall I then take my bread and my water and my flesh that I haue killed for my shearers and giue â—â— vnto mâ—n whom I know noâ— whâ—â—â—â— they be Thus with Nabal to answere the poore euen such as arâ— poore in deed and such as we are bound in charitie to relieue when they aske not in the name of Dauid but in the name of the sonne of Dauid Christ Iesus and to send them away emptie is to giue them a silly almes and argues great coldnesse of charitie By these things euery one may try what his charitie is And if any one be yet vncharitable if his heart will not be softned for all this I further offer to his consideration this meditation Diues for his coldnesse of charitie is alreadie in hell his soule is tormented in hel-fire And Diues is in hell in torments i Non ideò damnatus quod aliena tulerit sed quod egenti paâ—peri sua nâ—n tribuerit Aug. not as is obserued for taking away from the poore that which was theirs but for not giuing to the poore of his owne And at the day of the Resurrection of all flesh Diues and all the companie of vnmercifull men shall both in soule and body together be cast into euerlasting fire as is euident by the words of Christ the Iudge who hauing set all the wicked and vnmercifull men at his left hand will say vnto them k Mat. 25. 41. 42. 43. depart from me ye cursed into euerlasting fire prepared for the Deuill and his Angels For I was an hungred and yee gaue me no meat I was thirstie and ye gaue me no drinke I was a stranger and ye tooke me not in naked and ye cloathed me not sicke and in prison and ye visitted me not So that not onely the committing of great sinnes of vnrighteousnesse against our brethren as taking away from them by violence or any manner of wrong-dealing their lands liuings houses fields or oppressing them with heauie burdens c. but the verie omitting of the necessarie duties of charitie not giuing part of that portion which God hath giuen vs to the relieuing of the poore the verie stopping of our eares at the cry of the poore the closing of out hands against the poore and the shutting vp of the bowels of compassion from them that are in miserie and distresse is able to cast soule and bodie into hell Secondly seeing that workes of mercie and deedes 2 Against the neglect and want of Hospitalitie of charitie are testimonies of true iustifying and sauing faith this iustly reprooues the want of hospitalitie and the great decay of auncient house-keeping In these daies we may see many great and faire houses but in few of them any good house-keeping Great houses haue both strait and wide gates but seldome open many chimnies but few fires Now that Hospitalitie ought to be maintained the Scripture is verie plaine for it S. Paul exhorteth all Christians generally as their abilitie will reach to l Rom. 12. 13. distribute to the necessitie of Saints and to be giuen to hospitalitie St Peter also exhorteth vs to m 1 Pet. 4. 9. vse hospitalitie one to another without grudging And in particular a Byshop is charged by S. Paul to be n 1. Tim. 3. 2. giuen to hospitalitie If we looke into the liues of the Patriarches and holy men in former Ages we shall find them giuen to hospitalitie Abraham sitting in his tent dore seeth three men trauelling on their iourney seeing them he o Gen. 18. 2. c. ranne to meete them and intreated them earnestly to come into his tent to eat meat with him So did Lot vse hospitalitie he gaue intertainment
to the p Gen. 19. 1. c. two Angels which came to Sodome at euen in the likenesse of two men And Iob was a man giuen to hospitalitie for he saith that he did q Iob 31. 17. not eat his morsell himselfe alone but the fatherlesse did eat thereof Now vpon diligent inquirie what shouldbet he cause The cause of the decay of Hospitalitie in our Land that hospitality is much decaied in our land I can finde no other cause but Sinne and the iudgement of God vpon men and their houses for Sinne. If this be too generall 1 In generall Sinne. an answere I come to particulars and affirme that first one cause of the decay of auncient hospitalitie is contentious suing at law from whence it commeth 2 In particular to passe that both he that sueâ—h and he that is sued he that troubleth and he that is troubled is made more 1 Contentious suing a law vnable to maintaine hospitalitie It were good that such would be warned by that saying of the Apostle r Gal. 5. 15. If yee bite and deuoure one another take heed ye be not consumed one of another Secondly another cause is excesse in eating drinking 2 Excesle in cating and drinking gluttonie and drunkennesse whereby many are brought to such a poore state and beggerly condition that they are not able to keepe hospitalitie Of this Solamon saith Å¿ Pro. 23. 20. 21. Be not amongst Wine-bibbers amongst riotous eaters of flesh for the drunkard and the glutton shall come to pouertie The third cause is Whoredome Iob saith of Whoredome and Adulterie t Ioh. 31. 12. it is a fire that consumeth to destruction 3 Whoredome and will root out all a mans encrease The voluptuous riotous prodigall mispends so much in reuelling banquetting drinking and whoring that all that he can rake and scrape from his poore ract-tenants is not sufficient to maintaine himselfe much lesse to keepe hospitalitie The fourth is Pride in apparell when men weare apparell 4 Pride in apparell past decencie and goe farre aboue their degree This Pride is a deuourer They carry so much wealth vpon their owne backes that the poore are robd and pincht both of backe and bellie The fift is violence and oppression when men enter 5 Oppression vniustly into the possessions and inheritance of other men this puls downe the iudgement of God vpon their owne heads u Isa 5. 8. 9. Woe vnto them sayth the Prophet Esay that ioyne house to house that lay field to field till there be no place that they may be placed alone in the midst of the earth in mine eares saith the Lord of hosts of a truth many houses shall be desolate euen great and faire without inhabitant All faire and stately houses are not so happie as to enioy the end of their building habitation much lesse hospitalitie The sixt is Sacriledge worldly and vnconscionable 6 Sacriledge minded men thinke if they can with-hold and keepe any thing backe from Church-men those sheaues and those tithes will helpe well towards the maintenance of their house-keeping and make them more able to keepe hospitalitie but it s quite contrarie for the tithes and sheaues vniustly with-held and vnconscionably taken from the Church are so laid vp in the barnes and garners of those that spoile the Church that they secretly though the iust iudgement of God eat into and consume the rest of their wealth and substance Like as x Iosh 6 19. And Chap. 7. 21 24. 25. Achans wedge of gold which he tooke being consecrated vnto the Lord was the cause of the destruction of all that he had And although many Lay-men haue great yearly-profites comming in by vniust gathered tithes yet see the iudgement of God vpon them they are thereby neuer a whit the richer but rather in poorer state then their auncestours who kept as great or greater hospitalitie then they doe and yet robd no Churches So that their deuouring of consecrated things doth no whit helpe their hospitality and it hinders Church-men from keeping that hospitalitie which otherwise they might and ought Against this Sacriledge the Lord himselfe complaines by the Prophet Malachie y Mal. 3 8. 9. Will a man robbe God Yet ye haue robbed me But yee say wherein haue we robbed thee In tithes and offerings Ye are cursed with a curse He saith not barely ye are cursed but ye are cursed with a curse He doubleth the curse to shew the certaintie and greatnesse of the curse Whosoeuer robs God of his tithes and offerings drawes a curse vpon himselfe when he binds vp the sheafe vniustly taken he binds in the curse and when he layes it vp in his barne he layes vp the curse with it and the cursed sheafe eats in and spreads it selfe into the rest of the sheaues and corne and substance like the plague of Leprosie infecting all the rest These are the true causes of the decay and present want of Hospitalitie Now if there be no Hospitalitie then mercie and compassion is not shewed to the poore and needie to the strangers to the fatherlesse and widdowes and if mercy and charitie be not shewed at least in some sort and in some measure more or lesse as euery mans abilitie will extend I demand then Where is Faith Is that true Faith that hath no workes Can that Faith saue Nay For z Iam. 2. 17. Faith as St Iames sayth if it hath not workes is dead being alone And * Ver. 26. as the body without the spirit is dead so faith without workes is dead also CHAP. XXII Of confession of Christ before men and of the profession of the Gospell THe fourth and last outward signe of true sauing Faith is the Confession of Christ before men 4 Confession of Christ before men with constancy and boldnesse standing to our faith and profession for the loue of Christ S. Paul makes this a signe of his faith saying to the Corinthians * Ex his discimus confessionis matrem esse fidem Calu. We hauing the same spirit of faith according as it is written I beleeued and therefore haue I spoken we also beleeue and therefore speake a 2. Cor. 4. 13. From hence we learne that faith is the mother of confession Faith breedes confession according to that saying of S. Paul to the Romanes b Rom. 10. 10. With the heart man beleeueth vnto righteousnesse and with the mouth confession is made vnto saluation And this Confession of Christ is two-fold Two-fold The one in time of peace 1 In time of peace Two-fold The other in time of persecution The Confession of Christ in time of peace is two-fold The first is not to be ashamed of the profession of the 1 Not to be ashamed of the profession of the Gospell For Gospell but to make an open confession and manifest profession thereof And this is necessary For First God requireth
if they haue left of to be such as they were before though they bring forth no good fruits meete for repentance whereas the Scripture requireth not onely a departing from euill but also a doing of good Not onely a ceasing from euill but a learning to doe well It had not bin sufficient for Manasseh to haue left worshipping of Idoles except he had worshipped the true God It had beene small praise in Peter to haue wept bitterly for denying Christ and to haue denied him no more except he had also boldly confessed Christ And it had beene but small commendations in Paul to haue left off persecuting Christians except he had also laboured to doe good by preaching Christ seeking to winne soules and to bring men to Christ as before he had laboured to driue them from Christ If any one hath heretofore despised the preaching of the Gospell made light of it and thought basely of the Ministers of the Gospell the messengers of God what great thing doth he if he onely cease to be such a one except he now loue the word of God and embrace it except with his heart he desire it and long after it except he also loue and reuerence the Ministers of the Gospell the Messengers of glad tydings And except he esteeme the Preachers of the Gospell highly in loue for their workes sake If any hath offended with his tongue by swearing cursing lying slandering c. What true repentance doth such a one shew except he so leaue swearing and cursing and taking of Gods name in vaine as that hee learne to vse the name of God â—iâ—h all 〈◊〉 And that with his tongue he olesse and prayse God except he so leaue lying as â—haâ— he leaâ—ne to speake the truth And so cease from slandering and backbiâ—ing as that he learne to speake either well of others or no ill So likewise whosoeuer hath beene an oppressour of the poore vnmercifull cruell hard-hearted or any way iniurious to others what great thing doth he if he onely cease to be cruell vnmercifull iniurious any more except he also shew mercie and compassion to the poore except he be liberall to them that are in want And except with Zacheus he giue part of his goods to the poore For as Chrysostome saith i Nihil boni facere hoc ipsum est malum facere Chrys in Ephes Hom. 16. to doe no good is to doe euill The very omitting to do that good which we ought to haue done is euill and deserues punishment And many shall be condemned at the last day for not doing of good for not k Math. 25. 41. 42. 43. feeding the hungry c. Wherefore learne to doe well and be thou exercised in doing that which is good or else thou hast not truly amended thy life CHAP. X. Of perseuerance in grace and continuing in goodnesse to the end THe sixt and last step of grace whereby a Sinner 6 Perseuerance in grace or continuing in well-doing to the end in his returning from sinne riseth higher and continueth neerer vnto God is perseuerance in grace and goodnesse when a Christian hauing begun well holds on his good course and continues therein to the end Concerning this perseuerance I will Therein two things First prooue that a Christian may perseuere and continue to the end Secondly vse motiues and perswasions to mooue euery good Christian to labour that hee may perseuere and continue in goodnesse euen vnto the end For the first That a Christian hauing faith to beleeue 1 A Christian may perseuere and continue to the end For and grace to repent of his sins hauing forsaken his sinnes and amended his life and now being in the state of grace may so perseuere and continue to the end is euident for First the Scripture testifieth that such a one shall not 1 The Scripture affirmeth that a good and sound Christian shall not be mooued be mooued from his standing in grace a Psal 15. 5. Hee that doth these things saith Dauid shall neuer be mooued And againe b Psal 125. 1. They that trust in the Lord shall be as Mount Syon which cannot bâ— remoeued but abideth for euer Secondly God that hath begunne the good worke of grace in his children will finish it So saith the Apostle to the Philippians c Phil. 1. 6. Being confident of this very thing that he which hath begunne a good worke in you will performe it 2 God that hath begunne grace will finish it vntill the day of Iesus Christ Thirdly God will glorifie them that are iustified from their sinnes As Saint Paul also speakes to the Romanes d Rom. 8. 30. Moreouer whom he did predestinate them he also called 3 They that are iustified shall be glorified and whom he called them he also iustified and whom he iustified them he also glorified Fourthly An inheritance in heauen is reserued for the elect and they are kept by the power of God vnto 4 The elect are reserued vnto saluation in heauen saluation So saith S. Peter e 1 Pet. 1. 3. 4. 5. Blessed be the God and Father of our Lord Iesus Christ which according to his abundant mercie hath begotten vs againe vnto a liuely hope by the resurrection of Iesus Christ from the dead to an inheritance incorruptible and vndefiled and that fadeth not away reserued in heauen for you who are kept by the power of God through faith vnto saluation Now this being prooued that a Christian may perseuere 2 Motiues to perswade to Perseuerance and continue to the end In the second place it is expedient to vse perswasions whereby euery good Christian may bee mooued to labour for perseuerance that hee may continue in his good state of grace and hold on his right course of godlines euen vnto the end And the perswasions hereunto are these First God requireth it When the Israelites had shewed 1 God requireth it their good affections to heare and obey the word of the Lord the Lord commended them saying f Deâ—t 5. 27. 28. 29. They haue well said all that they haue spoken And then wishing their perseuerance teacheth them what they ought to doe and sheweth them what God requireth at their hands O that there were such an heart in them that they would feare me and keepe my commandement alwayes Saint Pauls exhortation is g 1 Cor. 9. 24. So runne that you may obtainâ— In a race though many runne yet one receiueth the prize and he onely receiueth the prize that continueth to the end of the race So in the course of godlinesse hee that so runnes his race that he continues to the end and with S. Paul doth h 2 Tim. 4. 7. finish his course shall obtaine the crowne of righteousnesse And to the Galathians he saith i Gaâ— 6. 9. Let vs not be weary in well-doing Secondly holy and religious men Saints on earth 2 Holy men haue continued in their goodnes