one onely true God to acknowledge the Vnity of the God-head and the Trinity of Persons but to know and acknowledge the one only What it is true God to be our God that God the Father hath elected vs in Christ hath redeemed vs by Christ and sanctifieth vs by his Holy Spirit To acknowledge that God the Father is our Heauenly Father who hath created preserued and doth continually by his prouidence sustaine vs that God the Son is our Sauiour and Redeemer and that the Holy Ghost is our Sanctifier and Comforter and to know and acknowledge that God of his mercy through the merits of Christ will assuredly saue our soules and giue vs life euerlasting So that a man hauing true sauing Faith and being endued with this true sauing Knowledge may say vnto the Lord with Dauid a Psal 22. 10. Thou art my God Againe b Psal 25. 2. O my God I trust in thee Yea may say with Thomas c Ioh. 20. 28. My Lord and my God This is not onely to d Credere Dâ—um credâ—re Deâ—â— credere in Deum beleeue there is a God that God is and that there is one God nor onely to giue credit to the word and promise of God but this is to beleeue in God That is so to beleeue as that euery one that hath true faith can say in particular for himselfe I beleeue that the one onely true God is my God and therfore I trust in him I feare him I loue him I worship him I call vpon him I depend vpon his prouidence for temporall things and rest vpon his mercy for forgiuenesse of sinnes and euerlasting life This particular knowledge of God is sauing knowledge bringing comfort health and saluation to the soule as our Sauiour saith e Ioh 17. 3. In the knowledge of God foure things to be considered This is life eternall to know thee the onely true God And to the end that we may seeke after and attaine vnto this sauing knowledge I will shew foure things concerning the knowledge of God First how necessary it is to haue the true knowledge 1 The true knowledge of God is necessary For of God Secondly how profitable it is Thirdly how dangerous it is to want it Fourthly the meanes of obtaining it Touching the first the true knowledge of God is necessary for First God requireth it Salomon saith f Prou. 3. 6. In all thy wayes 1 God requireth it acknowledge him Dauid giueth his sonne Salomon this counsell g 1 Chro. 28 9. Know thou the God of thy Father and serue him with a perfect heart and with a willing minde And S. Paul prayeth for the Colossians that they might increase in the h Col. 1. 10. knowledge of God 2 God complaines of the want of it Secondly the Lord complaines of the want of the knowledge of God by Ieremie thus i Ier. 4. 22. My people is foolish they haue not knowne me And by Hosea hee saith k Hos 4 1. The Lord hath a controuersie with the inhabitants of the land because there is no truth nor mercy nor knowledge of God in the Land Thirdly the Lord prefers the knowledge of God before 3 It s better then sacrifice sacrifice and burnt offerings l Hos 6. 6. I desired mercy and not sacrifice saith the Lord and the knowledge of God more then burnt offerings Fourthly the knowledge of God is so necessary that 4 Without it we cannot be saued without it wee cannot bee saued S. Paul affirmes that m 1 Tim. 2. 4. God will haue all men to be saued and come vnto the knowledge of the truth God who hath appointed the end hath also ordained meanes to the end the end is the saluation of our soules that 's the end of our Faith that 's the blessed end that we desire and long for now the meanes of obtaining saluation is to come to the knowledge of the truth to know and acknowledge the onely true God and Iesus Christ whom hee hath sent So necessary is the knowledge of God For the Second how profitable the knowledge of 2 The knowledge of God is profitable For God is appeareth by the benefits that come thereby Which are specially these two First the true knowledge of God worketh peace and concord amongst men of contrary dispositions and 1 It maketh peace amongst men of contrary dispositions correcteth the froward natures of men making them of fierce and wrathfull to become gentle and patient This was fore-shewed by the Prophet Esay saying n Isa 11. 6 7 8 9. The Wolfe shall dwell with the Lambe the Leopard shall lie downe with the Kid and the Calfe and the young Lyon and the Fatling together and a little childe shall lead them And the Cow and the Beare shall feed c. They shall not hurt nor destroy in all my holy mountaine for the earth shall bee full of the knowledge of the LORD Where the knowledge of God is it will work a great alteration and change if by nature men be like Wolues giuen to deuoure and destroy their neighbours the the knowledge of God will cause them to cease from their rauinous greedy deuouring of others if they bee by nature like Lyons and Beares fierce wrathfull bloudy-minded the true knowledge of God will tame them and make them meeke and gentle Wherefore if any now in the time of the Gospell be like Wolues and Lyons and Beares towards their brethren and neighbours it is because they haue not the true knowledge of God But heere it will be sayd that some that haue knowledge Obiect are wrathfull cruell and hard-hearted towards their brethren I answer their knowledge is not sanctified they haue Answ knowledge but not grace to put their knowledge in practice they know God but will not doe the will of God They haue the knowledge of God in their heads but not in their hearts For certaine it is if men had the true knowledge of God aswell in their hearts and mindes as in their heads and tongues they would not they durst not be to their brethren as Wolues and Lyons and Beares the knowledge of the Lord would make them more peaceable more quiet and patient Secondly the true knowledge of God brings eternall 2 Eternall life commeth therby life so saith our Sauiour o Ioh. 17. 3. This is life eternall to know thee the onely true God The third thing concerning the knowledge of God is the hurt and danger that comes through the want 3 The want of the knowledge of God is hurtfull and dangerous for it causeth thereof As the knowledge of God is necessary and profitable so the want therof is hurtfull and dangerous First because the want of the knowledge of God causeth mourning and languishing desolation and destruction as the Lord sheweth in Hosea complaining that there was p Hos 4. 1 3. no knowledge of God in the land he
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
God daily doe vs good feeding and nourishing vs prouiding things needfull for vs graciously preseruing and defending vs and shall we still vexe and grieue the Lord by our sinnefull course of life hath he not mercifully giuen his Son Christ Iesus to die for vs to saue our soules and shall we foolishly runne headlong into sinne to the vtter destruction and willfull casting away of our soules O consider this yee that set light by the benefits which God hath done for vs. As Moses vpon the rehearsall of the benefits of the Lord done for Israel speakes thus vnto them i Deut. 10. 12. And now Israel what doth the Lord thy God require of thee but to feare the Lord thy God to walke in all his wayes and to loue him and to serue the Lord thy God with all thy heart and with all thy soule So I say vnto thee O man to whom the Lord hath shewed great mercy and goodnesse vpon whom hee hath bestowed incomparable benefits whom God hath created redeemed and doth continually preserue what doth the Lord thy God require of theâ— for creating redeeming and preseruing thee but to repent of thy former sinnefull life and to turne to thâ— Lord thy God What doth hee require of thee but to feare the Lord thy God to walke in all his wayes and to â—oue him and to serue the Lord thy God with all thy heart and with all thy soule CHAP. XVIII Of the patience and long-suffering of God and how it ought to lead vs to Repentance SEcondly in regard of the patience and long-suffering 2 The patience and long-suffering of God of God its necessary for a sinner to cease from his sinnes to repent to turne from sinne and to turne vnto the Lord for the patience and long-suffering of God is exceeding great towards a sinner The Scripture witnesseth the great patience of God Dauid saith a Psal 103. 8. The Lord is gracious and mercifull slow to anger Of the Iewes the Lord saith thus by Esay b Isa 65. 2. I haue spread out my hands all the day vnto a rebellious people St. Paul plainely calls God c Rom. 15. 5. the God of patience The patience of God was great to Niniuch giuing them d Ioh. 3. 4. fortie dayes space to repent And to the Iewes e Act 13. 18. fortie yeares suffering their manners in the Wildernesse But his patience was exceeding great to the olde world giuing them an f Gen. 6. 3. hundred and twenty yeares space to repent How patient the Lord is to sinners how slow hee is to wrath and how he forbeares to punish sinners Chrysostome sheweth comparing the destruction of Iericho with the Creation of the world g Cum struit Deus velociter struit When God buildâ—th saith hee hee buildeth swiftly but when he destroyeth he destroyeth slowly Cum destruit tarde destruit velox Deus struens tarde destruens c. Chrys de panit Hom. 5. God is swift in rearing vp slow in pulling downe In six daies he made the world in six daies he created heauen and earth the Sea and all things therein but God who in a short time made such a great and glorious frame of Heauen and Earth and created such an innumerable companie of Creatures yeâ— purposing to destroy but one Citie in the world Iericho hee tooke the space of seauen daies h Quare num potentia imbecillier sed clementia diutius tolerat Chrys ibid. What was it because hee could not destroy lericho in shorter space No. Hee could haue destroyed it in a moment but hereby he shewed his clemencie his patience his forbearance and long-suffering Now whereas the Lord is so patient and long-suffering towards sinners it should be a forcible motiue to perswade euery sinner to repent of his sinnes to liue no longer in sinne but to turne from sinne and to turne to the Lord that so the Lord might be gracious and mercifull vnto him Thus saith the Prophet Esay i Isay 30. 18. Therefore will the Lord waite that hee may bee gracious vnto you The Lord is gracious and mercifull hee waiteth for our repentance and expecteth when a sinner will turne vnto him that vpon his repentance the Lord may be gracious vnto him and shew mercie vpon him So exhorteth the Prophet Ioel k Joel 2. 13. Rent your heart and not your garments and turne to the Lord your God for hee is gracious and mercifull slow to anger and of great kindnesse and repenteth him of the euill So S. Peter saith l 2 Pet. 3. 9. The Lord is not slacke concerning his promise as some men count slacknesse but is long-suffering to vs-ward not willing that any should perish but that all should come to repentance Wherefore is it that the Lord is patient and long-suffering it is because the Lord is so gracious and mercifull that hee would not haue sinners to perish in their sinnes but rather that they should come to repentance and be saued So then the patience and long-suffering of God should bring sinners to repentance Which serues to reprooue those who abuse the patience Vse and long-suffering of God to licenciousnesse to Against those who abuse the Patience and long-suffering of God wantonnesse and wickednes Because the Lord is gracious and mercifull patient and long-suffering therefore sinners ought to repent and turne to the Lord that he might shew mercy vpon them but wicked and vngodly men perceiuing that they doe wickedly and that God layes no punishment vpon them but suffers them to goe vnpunished Hence they take occasion to sinne the more and so abuse the patience of GOD which should lead them to repentance as the Apostle reasoneth against such a sinner m Rom. 2. 4. Despisest thou the riches of his goodnesse and forbearance and long-suffering not knowing that the goodnesse of God leadeth thee to repentance The sinner that despiseth the patience and long-suffering of God being nothing mooued to repentance for all the patience and long-suffering of Almighty God shewed vnto him is like to an vngracious Childe who hauing done euill and being reprooued of it by his Father and admonished to amend regardeth not his Fathers admonition maketh light of his words and the more that his Father fauours and spares him the worse he growes So a wicked and vngodly man liuing in sinne regardeth not the admonition of the Lord setteth light by the word of God calling him to repentance despiseth the patience and long-suffering of God yea and the longer that the Lord suffers him forbears to punish him the worse he growes It is as the Prophet Esay saith n Isay 26. 10. Let fauour be shewed to the wicked yet will he not learne righteousnes The Iewes in their affliction remembring their sins say o Lam. 3. 22. It is the Lords mercies that we are not consumed And surely if we call to mind our manifold sins iniquities which wee daily commit against the Lord by thought word deed we cannot but acknowledge that it is of the Lords mercies that
are called by my Name shall humble themselues and pray and seeke my face and turne from their wicked wayes then will I heare from heauen and will forgiue their sinne and will heale their land Fiftly Prayer is the best helpe in temptation 5 In temptation either to be freed from the temptation or to obtaine grace and strength from God not to be ouercome of the temptation It was Pauls helpe when he had that q 2. Cor. 12. 7. thorne in the flesh the messenger of Sathan to buffet him in which case he prayed to the Lord and that with feruencie and perseuerance for saith he r Ver. 8 9. for this thing I besought the Lord thrice that it might depart from me And he said vnto me My grace is sufficient for thee for my strength is made perfect in weakenesse Sixtly Prayer is a helpe in time of sicknesse it deliuereth 6 In sicknesse from corporall infirmities Wherefore Saint Iames saith Å¿ Iam. 15. 4. 15. Is any sicke among you let him call for the Elders of the Church and let them pray ouer him annointing him with oile in the name of the Lord and the prayer of faith shall saue the sicke and the Lord shall raise him vp It helped Hezekiah in his sicknesse for Hezekiah being t Isa 38. 1. 2. c. sicke vnto death prayed vnto the Lord and the Lord heard his prayer and lengthened his dayes adding vnto his dayes fifteene yeeres Lastly Prayer helpeth not onely to ease and heale the 7 Prayer is a remedie to cuâ—e the sicke soule sicke bodie but also to cure the sicke soule This was Dauids remedie when his soule was sicke and diseased with sinne as his bodie was through infirmitie saying u Psal 6. 1. 2. 3. haue mercie vpon me O Lord for I am weake O Lord heale me for my bones are vexed My soule is also sore vexed but thou O Lord how long Returne O Lord deliuer my soule oh saue me for thy mercies sake And againe he praieth saying x Psal 41. 4. O Lord be mercifull vnto me heale my soule for I haue sinned against thee And Chrysostome agreeing with these Scriptures saith that Prayer is a y Animis aegrotantibus pharmacum Chrys de orando Deum lib. 1. medicine to sicke soules This is the second benefit of prayer it is a helpe in trouble Thirdly the Prayer of a righteous man framed according to the right manner formerly mentioned is a 3 Saluation promised to them that call vpon the name of the Lord. meanes to procure not onely temporall benefits and spirituall graces but also saluation for so is the promise z Rom. 10. 13. whosoeuer shall call vpon the name of the Lord shall be saued For as the promise is made concerning them that beleeue in Christ that a Ioh. 3. 16. whosoeuer beleeueth in him shell not perish but haue euerlasting life and concerning them that repent that if they b Act. 3. 19. repent and be conuerted their sinnes may be blotted out and their soules saued so likewise concerning Prayer the promise is that Whosoeuer shall call on the name of the Lord shall be saued The consideration of this that Prayer is so great a Vse 1 helpe in trouble yea in all manner of tribulations and Against those who in time of trouble seeke not vnto the Lord but either put their trust in lawfull meanes or seeke helpe by vnlawfull meanes afflictions serues First to reproue those who in time of trouble seeke other helpe then from God and trust in meanes yea and vse such meanes as God hath not appointed and do not seeke to the Lord by prayer and supplication As some in their sicknesse seeke to the Physician they call earnestly vpon him and pray him to doe his best for them but doe not so earnestly call vpon God and pray vnto him to be fauourable vnto them to pardon their sinne and first to heale their soule that so their bodie may be healed Such are like to King Asa who c 2. Chro. 16. 12. in his disease sought not to the Lord but to the Physicians And this was imputed vnto Asa for sinne and it remaineth a blemish vpon his name to this day for although it be lawfull to seeke to the Physician and to vse his helpe yet to trust in the helpe of the Physician more then in the helpe of God and to seeke first and rather to the Physician then vnto God is sinnefull for God is our best helpe and our best Physician without whose helpe the helpe of the Physician is nothing worth Others there are who being sore sicke or any whit strangely diseased or visited with a lingring disease seeke not to God as to the best and chiefest helpe nor yet to the Physician as to the lawfull meanes but seeke and send to witches and wizards to forcerers and charmers like to King Ahaziah who being d 2. Kin. 1 2. sicke sent messengers and said vnto them Go enquire of Baal-zebub the god of Ekron whether I shall recouer of this disease This was Ahaziah's sinne and this is the sinne of all those who in their distresse seeke not to the Lord neither seeke helpe by lawfull meanes but seeke helpe by vnlawfull and deuillish meanes contrarie to the charge and commaundement of the Lord which he giueth vnto his people saying e Leuit. 19. 31. Regard not them that haue familiar spirits neither seeke after Wizards to be defiled by them I am the Lord your God Secondly seeing that we haue so many motiues to Vse 2 peswade vs to pray as the testimonies of Scripture examples To giue our selues denoutly to Prayer of holy and deuout men yea and of Christ himselfe seeing that the necessitie of Prayer is so great that without Prayer we can obtaine no good thing seeing we are in continuall perill and danger seeing they that do not pray vnto God are as dead men among the liuing and seeing that the want of Prayer is a marke of wicked and vngodly men Furthermore considering the great good and benefit which we haue by Prayer seeing that the Lord heareth vs and granteth our lawfull requests seeing that prayer is the best helpe in trouble the best weapon against our enemies the best ransome in captiuitie the best prouider in famine the best remedie against the pestilence the best Physicke in sicknesse the best comfort in temptation the best meanes to cure the body and heale the soule and seeing that whosoeuer calleth on the name of the Lord shall be saued the consideration of these things should be of great force to mooue and perswade vs to dedicate our selues to the seruing of God to giue our selues deuoutly to prayer to inuocation and calling vpon the name of the Lord accounting it our health our ioy and happinesse that we so wretched and miserable creatures should be admitted into the presence of so great a King as the King of Kings
of because they are earthly minded which prophane people despise being irreligious which wicked and vngodly men regard not because their hearts are hardned which hypocrites know but will not walke in the same except it be in the sight of men to haue the praise of men and wherein good men walk but with many failings wandrings and goings astray And to the end that the wise men of the world may be more wise to saluation that ignorant soules may bee inlightned with the knowledge of the truth that the naturall man may be borne againe may awake from the dead sleepe of his sinnes and liue the life of grace that worldly minded men may bee lesse earthly and more heauenly minded that prophane people may be more religious that wicked and vngodly men may come to repentance that hypocrites may bee more zealous and sincere and that the godly may be more confirmed in the good way and more encouraged to hold on the good course which they haue begun that continuing to the end they may bee saued I haue penned this Treatise Declaring how a sinner may bee saued and come to life euerlasting Which if it may finde fauour in your Honours eyes it will be more welcome to the world I shall be more encouraged in the worke of the Lord and be for eâ—er bound to q Ephâ—s 3. 14. bow my knees vnto the father of our Lord Iesus Christ in your Honours behalfe that as the Lord of his mercy and goodnesse hath giuen you great honour on earth so he would graciously preserue and increase your honour heere and crowne you with glory honour and immortality in the Celestiall Paradise Your Honours in all duty to be commanded ROBERT WHITTELL TO THE CHRISTIAN READER Grace and peace from GOD our Father and from the Lord IESVS CHRIST COurteous Reader this Booke in my first thoughts was intended to be but a Manuall but my meditations enlarging themselues it is growne to this bignesse And now being come into thy hands I craue of thy courtesie two things to read it and to practise it First to read it and in reading it first to reade it wholly and throughout not heere a leafe and there a leafe to read by snatches and peeces is vnprofitable Secondly to read it deliberately both for the better vnderstanding of it as also for the auoyding of rash censure things hastily read and not well vnderstood easily beget vniust censure Thirdly in reading it despise not my plaine and humile stile for I put not my selfe forth to this open view to humor thee with pleasing words nor to tickle thine eare with affected eloquence but to saue thy soule and to bring thee to the Celestiall Paradise which cannot bee performed with a 1 Cor. 2. 1 4. excellency of speech nor with enticing words of mans wisdome but in the demonstration of the Spirit and of power And lastly reiect it not because others haue formerly written of the same subiects for I haue not drawen much water out of any of their fountaines neithâ—r haue I trodden farre in any of their steps for Matter if I haue sometimes lighted my darke candle at the cleere light of the graue Fathers or any of their Sonnes of later times that 's none other thing then the Fathers themselues and after them all learned men which haue written almost of any subiect haue formerly vsed And for my Methode and manner of handling these Treatises of Faith Repentance and Prayer I haue I confesse consulted with many Authours but directly followed none my Methode is mine owne for which I acknowledge my selfe bound first to God next to my b D. Downame B. of Derry Tutor then to Art How many learned men haue beene exercised in Controuersies and haue manifested the diuersities of gifts vpon the same subiects How many Commentaries Expositions and Postills are now extant the later still sucking moisture and fatnesse from those which haue gone before whether men exercise themselues in Controuersies Commentaries or Treatises that saying of the Apostle is verified in all c 1 Cor. 12. 4. There are diuersities of gifts but the same Spirit Hauing read it in the second place I desire whosoeuer thou art that readest to practise it The reading of good bookes and not practising what thou readest as it may augment thy knowledge so will it adde to thy punishment Good Reader I shew vnto thee here The way to the Celestiall Paradise walke in the same that at thy last end thou mayest enter into that Heauenly Paradise Heere is the path of life which will bring thee into the presence of God where there is d Psal 16. 11. fulnesse of ioy and at whose right hand there are pleasures for euermore I declare vnto thee how thou mayest be saued and come to life euerlasting O then I beseech thee by the mercies of God whiles thou hast time vse meanes to saue thy soule and suffer not thy soule to perish for which Christ died If thou hast read this Booke and findest thy selfe no whit bettered neither for information nor reformation nor consolation then thou hast read in vaine and vnderstood in vaine and I haue bestowed on thee labour in vaine But if thou hast so read it and vnderstood it as that therby thy vnderstanding is inlightned thy iudgement informed thy life amended thy faith stablished thy zeale enflamed thy conscience pacified and thy soule comforted then not vnto me but vnto the LORD ascribe the glory and this I pray thee doe Praise thou the LORD and pray for me Thine in Christ Iesus R. W. THE ANALYSIS OF THE FIRST BOOKE Of the way to the Celestiall Paradise Concerning Faith in Iesus Christ THE first book consisteth of 2 parts 1. The preface wherein 4 things 1. The way to the Celestiall Paradise in generall chap. 1. pag. 1. 2. The Diuision of the whole Treatise pag. 4. 3. The order of the Treatise chap. 2. ibid. 4. The partition of the first booke cha 3. pag. 6. 2. The subiect Matter wherein ten things are to bee considered 1. The diuerse significations of Faith and what is meant by Faith in this Treatise chap. 4. p. 7. 2. The diuerse sorts and kindes of Faith and which is the true Faith ch 5. Faith 1. In regard of the circumstance of time is two-fold 1. The faith of the Fathers before Christ p. 9. 2. Of vs who liue after Christs comming in the flesh ibid. 2. In regard of the effect thereof is two-fold 1. Fruitfull in good works ibid. 2. Vnfruitfull ibid. 3. In regard of the quantity thereof is two-fold 1. A little and weake faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 10. 2. A great and strong faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 4. In regard of the subiect persons in whom it is is foure-fold 1. Historicall pag. 11. 2. Temporary ibid. 3. Miraculous pag. 12. 4. Iustiâ—ying pag. 13. 3. That there is but one true sauing faith cha 6. wherin three things 1. What true sauing
What knowledge of sin is required where consider that the knowledge of sin is two-fold 1. Generall p. 161. 2 Particular two-fold To know our sinnes 1. Which they are ibid. 2 What manner of ones they are known by their 1. Cause pag. 162. 2. Effects two 1. Shame ibid. 2. Death p. 163 3. Adiuncts three 1. Foule ibid. 2. Great ibid. 3. Many ibid. 2. How a sinner may come to the knowledge of his sinnes namely by the Law p. 164. Vse 1. To know our selues p. 164. which is necessary 1. For our humiliation p. 166. 2. To cause vs to seeke to the Lord for grace and mercie ibid. Vse 2. Against those who haue no sence or feeling of sinne ibid. 2. Godly sorrow chap. 5. Where is shewed that sorrow for sin is two-fold 1. Legall pag. 169. 2. Euangelicall ibid. two fold 1. Contrition Or Inward sorrow for sinne Wherein 4 things 1. What it is p. 170. 2. How it is wrought two waies by 1 The Spirit of God ibid. 2. Preaching Christ crucified p. 171. 3. Signes thereof sâ—â—â—â— 1. Carefulnesse p. 173. 2. Clearing our selues ibid. 3. Indignation ib. 4. Feare ibid. 5. Desire ibid. 6. Zeale p. 174. 7. Reuenge ibid. 4. Motiues thereunto foure 1. God requireth it p. 175. 2. All penitent sinners haue had it ibid. 3. It s necessary for 1. Except the heart be rent sinne still remaineth in the heart p. 176. 2. Ezcept wee breake our hearts for our sinnes God will breake vs in his wrath ibid. 4. It s profitable for 1. It is a sacrifice to God ibid. 2. Godly sorrow hurteth not ibid. 3. Sorrowing for sinne in this life will keepe vs from sorrowing in the life to come p. 177. Vse Against those who breake their heart with worldly sorrow but haue little sorrow of heart for their sinnes ibid. 2. Outward sorrow for sin Chap. 6. And therein two things 1. How a penitent sinner may rightly mourn for his sinnes wherein foure things 1. For whom p. 179. 2. For what ibid. 3. The time when p. 180. 4. The measure of mourning for sinne And therin these Rules are to be obserued 1. Sorrow for sinne must bee greater then for any worldly want or losse For 1. Sinne is the cause of all euill pag. 180. 2. A man may be saued without riches but not without Repentance ibid. 3. The soule once lost cannot bâ— recâ—uered pag. 181. 2. For great sinnes we must haue great sorrow ibid. 3. There must be a moderation in mourning for sinne ibid. 2. Motiues to perswâ—de to mourning and weeping for sinne 4. 1. God requireth it ibid. 2. Penitent sinners haue wept and mourned for their sinnes pag. 182. 3. It s necessarie 1. In regard of our sinnes which were the cause of Crucifying Christ ibid. 2. Our eyes conâ—ay much euill to the heart pag. 183. 3. Sinne is the cause of miserie ibid. 4. Either now wee must mourne and weepe or we shall hereafter ibid. 4. It s profitable For 1. Mourning and weeping for sinne is a meanes to obtaine mercy ibid. 2. Mourning and weeping for sinne is a meanes to pacifie Gods anger pag. 184. 3. Teares shed for sinne are pleasing to God and delightfull to the Angels ibid. 4. They that mourne shall be comforted ibid. Vse Against those who mourne and weepe greatly for outward crosses but vâ—rie little for their sinnes pag. 185. 3. Confession of sinne Chap. 7. two-fold 1. Publique two-fold 1. Of the whole Congregation pag. 187. 2. Of any one that hath offended the Congregation ibid. 2. Priuate two-fold 1. To Man In two respects 1. For satisfaction ib. 2. For consolation pag. 188. 2. To God and therein 4. things 1. What it is ibid. 2. The kinds of it two-fold 1. Generall ibid. 2. Particular pag. 189. 3. The manner of making confession aright And therein sixe things 1. That it be with premeditation pag. 189. 2. That it be in truth ibid. 3. That it be accusing not excusing pag. 190. 4. That it be a confession of sinne and iniquitie ibid. 5. That it be a confession of our owne sinnes ibid. 6. That our confession be made vnto God ibid. 4. Motiues to Confesse our sinnes vnto God 2. 1. It s necessarie For 1. God is principally offended by our sinnes pag. 191. 2. Without confession we can haue no remission ibid. 3. If we doe not confesse our sinnes vnto God yet God seeth and knoweth them pag. 192. 2. It s profitable For 1. By confession we obtaine remission pag. 193. 2. Confession of sinnes is a meanes to turne away Gods wrath ibid. 3. By confession the soule is eased and the conscience pacified ibid. Vse To reproue 1. Those who will not confesse but hide and couer their sinnes Which is 1. Foolish pag. 194. 2. Dangerous pag. 195. 2. Those that excuse their sinnes ibid. 3. Those that defend their sinnes pag. 196. 4. Forsâ—kinâ— of sinne Chap 8. therein two things 1. What things are required â—o the forsaking of sin Three 1. That we forsake all and euery sinnâ— pag. 197. 2. That we forsake the occasions of euill with the prouocations therunto p. 198. 3. That we forsake sinne with the adherents pag. 199. 2. Motiues tâ— perswade thereunto Three 1. The Scripture pag. 200. 2. The Necessâ—â—y therof Two-fold 1. It puts a difference betweene true and false Repentance pag. 201. 2. Except wee forsake our sinnes nothing that we doe can please God pag 202. 3. The benefit there of Twofold 1. To a mans temporall state Prosperitie ibid. 2. To his spirituall state 1. Mercie pag 203. â— No more remembrance of sinne ibid. Vse To reproue 1. Those that continue in sinne Which continuance in sinne is dâ—ngâ—rous For 1. Continuance in sinne ouerburdeneth the soule pag. 203. 2. The soule groweth worse thereby ibid. 3. They that continue still in sin shall be seuerely punished pag. 204. 2. Those who leaue some sinnes but will not forsake all pag. 205. 3. Those who will not make restitution of their euill gotten goods pag. 206. 4. Those who leaue sinne for a season and afterwards fall to their sinnes againe pag. 207. 5. Reformation of life chap. 9. Therin three things 1. Meanes whereby a sinner may come to amendment of life two 1. working of the Holy Spirit pag. 208. 2. The Word of God p. 209. 2. After what manner Amendment of life is wrought in a sinner wherein three things 1. There must bee an vtter forsaking of our old conuersation ibid. 2. It must bee in the whole man ibid. 3. It must haue it beginning within p. 210. 3. Motiues to perswade to Amendment of life three 1. God requireth it ibid. 2. The Necessity therof is great For 1. By nature wee are in a corrupt state p. 212. 2. Except we be renued reformed we cannot see the Kingdome of God ibid. 3. A sinner that will not be reformed doth cast away his soule p. 213. 3. The Benefit thereof threefold 1. Outward prosperity ibid. 2. Spirituall happinesse p. 214. 3.
ibid. 7. Contempt of Gods Word ib. 8. Theft murder adulterie c. ibid. Vse Before wee pray to see that our hearts bee purged from our sinnes by Repentance ibid. 2. To whom wee ought to pray cha 4. Therin three things 1. To God pag. 289. 2. To God alone and to none other p. 290. 3. Reasons whâ—refore wee are to pray vnto God and to none other For 1. God commandeth so ibid. 2. God promiseth to heare vs. ibid. 3. God is able and willing to heare vs. p. 291. Vse Against those which make prayers to Saints where Reasons not to pray to Saints For 1. It is not commanded ibid. 2. Wee haue no promise of helpe from anie Saint p. 292. 3. The Saints doe not know our particular wants ibid. 4. To pray to Saints is to beleeue in them to put trust and confidence in them ibid. 3. For whom we are to pray chap. 5. And they are of two sorts 1. For our selues two-fold 1. Generally p. 295. 2. Particularly ibid. 2. For others Of two sorts 1. For the liuing twofold 1. Generally for all ibid. 2. In particular for diuerse sorts of people as 1. For Kings and all that are in authority because 1. Gods Word commandeth so p. 297. 2. By the King and good rulers wee receiue much good ibid. 2. For the City and place of our dwelling p. 297. 3. For the Church of God ibid. 4. For all that are afflicted p. 298. 5. For our enemies ibid. Vse 1. To pray for the Kings Maiesty with a free heart and willing minde ibid. Vse 2. Against those that will not pray for their enemies p. 299. 2. Not for the dead chap. 6. And therin three things 1. How the present Romish Church holdeth maintaineth prayer for the dead p. 300. 2. In what sence the ancient Fathers haue mentioned and sometimes vsed prayer for the dead p. 301. 3. Reasons wherfore we are not to pray for the dead as the Papists do at this day 1. The Scripture acknowledgeth but two places after this life p. 302. 2. All the faithfull true beleeuers are cleansed from their sinnes in this life p. 303. 3. The Canonicall Scripture doth not mention prayer for the dead ibid. 4. Prayer for the dead though it bee ancient yet is it neither Apostolical nor yet vsed by the most ancient Orthodoxall Fathers of the Church as it is by the Romists as this day pag. 304. Vse 1. Against praying for mercy to the soules of our friends departed ibid. Vse 2. To praise God for the departure of our Christian friends is no superstition p. 305. 4. The subiect matter of prayee chap. 7. two fold 1. Things for which we are to pray two-fold 1. In generall for lawfull things For wee may pray amisse two wayes 1. Asking vnlawfull things pag. 306. 2. Asking lawfull things vnlawfully and that two wayes 1. Not asking according to the will of God p. 307. 2. Asking good things to an euill end ibid. 2. In particular two-fold 1. Supplications against euils two-fold 1. Against the euill of sinne p. 308. 2. Against the euill of punishment three-fold 1. To turne away euils ibid. 2. To remooue euils ibid. 3. To mitigate and asswage euils ibid. 2. Prayers for obtaining of good things Where Rules in praying for temporall and spirituall things Two 1. Spirituall things are to bee prayed for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply temporall things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with condition pag. 309. 2. In asking temporall things we must bee content with things necessary not crauing superfluity but in spirituall things wee are not limited ibid. Vse 1. To discerne what manner of praiers we make pag. 310. 2. To consider whether the things that wee pray for be lawfull ibid. 3. To put difference betwene temporal blessings and spirituall graces ibid. 2. Things for which we are to praise God Where of Thankesgiuing to God for his Benefits Chap. 8. Therein two things 1. How many waies wee may praise God three 1. With the heart p. 311. 2. With the tongue ibid. 3. By our deedes and works two-fold 1. Edifying others and prouoking them to doe good by our good example p. 312. 2. Our godly life is a means to conuert the wicked being conuerted to glorifie God ibid. 2. Reasons to perswade to thankefulnes foure 1. The Scripture exhorteth to it p. 312. 2. Good men haue practised it p. 313. 3. The very creatures in their kinde and manner doe praise God ibid. 4. It is profitable for 1. To praise God for blessings receiued is a meanes to preserue and blesse them vnto vs. p. 314. 2. To praise God for former blessings is a meanes to procure more blessings ibid. Vse Against those who are vnthankefull to God for benefits receiued pag. 314. 5. The time of prayer cha 9 considered two wayes 1. In regard of the present day p. 317. 2. In regard of our present neede p. 318. Vse Against those which omit prayer and are negligent in calling vpon the name of the Lord. p. 320. 6. The place of praier ch 10. two-fold 1. In a certaine set place two-fold 1. Publique pag. 321. Vse 1. 1. To frequent the house of God p. 324. Reasons thereunto 1. Scripture p. 325. 2. Custome of the Church of God ibid. 3. Good men haue had great loue to the house of God ibid. 4. It is meet on the Lords day to bee in the Lords house pag. 326. 2. To come into the house of God with reuerence and humilitie ibid. Vse 2. To reprooue 1. Those which are negligent in comming to the Church pag. 327. 2. Those which prophane the house of God by any disorder ibid. 3. Those who will not willingly contribute to the Church p. 328. 2. Priuate chap. 11. two-fold 1. In the house Therein 2 things 1. To whoÌ„ the performance of houshold prayer belongeth and that is to the Master of the house 1. In regard of order p. 329. 2. Parents Masters are so charged p. 330. 2. Reasons to perswade to houshold prayer two 1. Good men haue vsed it p. 331. 2. It s necessary For 1. Without praying to God wee can looke for no blessing vpon our labours ibid. 2. Families that call not vpon the name of the Lord are heathenish and subiect to Gods wrath p. 332. Vse Against those that neglect houshold prayer p. 332. 2. In a secret place pag. 333. Vse Against those that pray not in secret though they sinne in secret pag. 334. 2. More generally in any place Chap. 12. Considered two wayes 1. In regard of the present occasion pag 335. 2. In regard of the present necessity hindering from the publique place of prayer pag. 336. Vse Consolation to those who vpon iust occasion and meere necessity are hindered from comming to the publique place of Gods worship pag. 337. 7. The manner how we may pray aright chap. 13. Nine things required thereunto 1. Preparation standing in two things 1. A withdrawing of the minde from the world p. 338. 2.
c. 6. to them that beleeue This is called an historicall faith For they that haue this faith doe acknowledge the History of the Bible and all things contained therin to be true by this faith they acknowledge that what God hath done is true and what he hath sayd and promised shall surely come to passe they haue a generall knowledge they haue their vnderstanding inlightned with knowledge but not with renewing grace nor sauing knowledge this bare knowledge alone may bee in Reprobates and wicked men yea in the Deuils In wicked men for it is sayd of Simon that p Acts 8. 13. hee beleeued Did he beleeue what faith had hee was it a true faith No his faith was but a generall knowledge with an assent to the things which hee heard the Apostles preach that they were true but they wanted the true sauing faith as appeares by Peters sharp rebuking of him for that his q Verse 21 23. heart was not right in the sight of God but was still in the gall of bitternesse and in the bond of iniquity yea this generall faith is in Deuils as S. Iames witnesseth r Jam. 2. 19. thou beleeuest that there is one God thou doest well the Deuils also beleeue and tremble That is the Deuils haue a generall knowledge of the Word of God and the things contained therein and beleeue that whatsoeuer is written in the Word of God is true they beleeue according to the Scriptures that God is a iust God and will punish sinners yea they know and beleeue that God hath prepared Hell for the tormenting not onely of wicked and vngodly men but for the euerlasting tormenting of the Deuill and his Angels this they beleeue and beleeuing tremble but they want the true faith to apprehend the mercy of God in Christ Iesus Wherefore one saith of the faith of Deuils that it is Å¿ Fides in Daemonibus coacta Tho. 1. q. 64. ar 2. not voluntary but forcibly drawne from them Secondly some haue not onely a knowledge of the 2 Temporary faith Word and doctrine deliuered in the Scriptures but do giue their assent thereunto by open profession of the Gospell and that with ioy and delight but it is onely Parae explic catech Vrsin for a time and in time of trouble and temptation their faith failes and they go away and fall backe from their faith and profession This is called a Temporary faith because it is but temporary it is not permanent it continueth not These are resembled by the stony ground vpon which the seed of Gods Word falleth and they receiue it with ioy yet haue no root in themselues and therfore t Matth. 13. 10 21. dure but for a while for when tribulation or persecution ariseth because of the Word by and by they are offended as our Sauiour speakes in the Parable of the seede And as S. Luke hath it u Luk. 8. 13. for a while they beleeue and in time of temptation fall away Thirdly some haue had power giuen them from aboue 3 Miraculous faith to doe wonders and worke miracles and that by the gift of Faith which faith was a speciall gift of God either to doe some strange and extraordinary worke Parae which could not be done by ordinary meanes or else a gift of fore-telling things to come by diuine reuelation By this faith Peter restored the x Acts 3. 9 7. lame to his limbs And raised y Acts 9. 40. Tabitha from death to life And by this faith Paul healed the man that had beene z Acts 14. 8 9 10. a Cripple from his mothers wombe But this faith alone though it bee great in power and mighty in working doth not iustifie a sinner nor saue a soule and therefore wee finde that wicked men and such as haue not had true sauing faith haue had power to doe miracles and to worke wonders It is held that Iudas wrought miracles as did also the rest Pola Synt. t. 2. l. 9. c. 6. of the Apostles for Christ gaue this power to the a Matth. 10. 1. twelue Disciples and yet Iudas was a Deuill and so Christ calls him b Ioh. 6. 70 71. Haue not I chosen you twelue and one of you is a Deuill he spake of Iudas Iscariot Our Sauiour hath told vs that very Hypocrites and wicked men may doe wonders and will glory in the same and plead for themselues at that great day what wonderfull things they haue done c Mat. 7. 22 23. Many will say to me saith Christ in that day Lord Lord haue we not prophesied in thy name and in thy name haue cast out Deuils and in thy name done many wonderfull workes and then I will professe vnto them I neuer knew you depart from mee yee that worke iniquity And S. Paul speaking of Antichrist saith that d 2 Thess 2. 9. his comming is after the working of Satan with all power and signes and lying wonders Fourthly some haue faith whereby they doe not 4 Iustifying faith onely beleeue the Word of God to be true and giue assent thereunto with ioy for a time but the Spirit of God worketh such grace in their hearts that they doe apprehend Christ Iesus for their Iustification and are perswaded of the mercy of God in Christ for the remission of their sinnes and saluation of their soules and in this faith they continue to the end these haue a true iustifying and sauing faith Of this faith and the nature of it more is to be spoken in the next place where I come to shew what the true faith is CHAP. VI. Shewing that there is but one true sauing Faith and what it is with the titles giuen vnto it and the properties belongging thereunto THe diuerse sorts and kinds of Faith being made 3 There is but one true faith knowen the order of the Treatise requires that in the third place I make it manifest that notwithstanding there bee diuerse kindes of faith yet there is but one true faith For concerning Faith we are to consider two things the one is touching the things about which faith is conuersant which is the obiect of faith the other is concerning the subiect persons in whom faith is Faith is as hath beene shewed diuersly in diuerse men some haue a great and some a little faith some haue a strong and some a weake faith some haue an effectuall working faith a liuing faith and some haue but an vnfruitfull faith a dead faith some haue a fained and some an vnfained faith some haue but an historicall some a temporary and some a true iustifying and sauing faith In regard of men therfore faith is diuerse but inasmuch as the a Cum obiectum fidei sit prima veritas fides necessario vna Tho 22 a. q. 4. ar 6. obiect of faith is as one saith the first truth because faith is conuersant about the Truth and that there is but one Truth from
as vnsound doctrine because it prefers ignorance before knowledge Secondly seeing that true sauing faith is not only an Vse 2 assent to the Word of God but hath in it a perswasion To haue a particular faith applying the promises of the Gospell to our selues of the mercy of God in Christ with a particular application of the promises of Christ and his benefits this is profitable for instruction to teach vs as many as desire to be saued not to content our selues with a generall assent to the Word of God when it may be wee vnderstand it not nor yet to rest in the generall knowledge of the Word which is but an historicall faith but to labour for a particular faith by which we may so beleeue the promises of God made in the Gospell generally to all that beleeue that we can in particular apply them to our selues S. Paul to the Ephesians saith p Ephes 5. 2. Christ hath loued vs and giuen himselfe for vs. And to the Galatians he saith q Gal. 2. 20. the Sonne of God who loued mee and gaue himselfe for me The former words are generall concerning the benefit of Christs death and passion to all that beleeue In the later Paul applies the benefit of the death of Christ to himselfe in particular Whereupon a learned Diuine saith r Ab vniuersali quisque debet ad suum particulare hoc Christi beneficium transferre Zanch. in Eph. 5. From the universall euery one is to bâ—ing the benefit of Christs death to his owne particular and say with Paul Christ gaue himselfe for mee Christ our Sauiour makes an vniuersall promise to all that beleeue Å¿ Joh. 3. 16. Whosoeuer beleeueth in the Sonne of God shall not perish but haue euerlasting life Now the beleeuing soule hauing true faith in Christ assumes this to himselfe and saith I beleeue in the Sonne of God and thereupon necessarily concludes the assurance of his owne saluation saying therefore I shall not perish but haue life euerlasting Thus true sauing faith applyeth in particular the generall promise made to all that beleeue Gods generall promise is like the Kings generall pardon wherin though no man bee named yet any offender when he heares the generall pardon read can say this clause belongs vnto me I take hold on this I apply this to my selfe So a sinner that beleeueth hearing the gracious promises of God made to sinners that beleeue and repent by faith applieth the generall pardon of Gods mercy to himselfe The hauing of this particular faith is necessary to saluation for euery man must bee saued by his owne faith Wherefore it is sayd t Hab. 2. 4. the iust man shall liue by his Faith not by another mans faith but by his owne faith The generall faith to beleeue as the Church beleeueth to beleeue as others beleeue will not saue the soule but euery man must beleeue for himselfe For this cause in the Articles of our Faith this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I beleeue is prefixed or vnderstood to goe before euery article as I beleeue in God the Father I beleeue in Iesus Christ I beleeue in the Holy Ghost I beleeue in the forgiuenesse of sinnes c. giuing vs thereby to vnderstand that euery Christian is to beleeue euery article of the Faith distinctly for himselfe to apply the benefit of euery article to himselfe Faith iâ— then profitable when it can apply Christ so that a man may say with Thomas u Ioh. 20. 28. my Lord and my God For true faith is as a right hand to lay hold on Christ as the eye to looke vnto Christ yea the very life of the soule whereby wee liue in Christ for we x Gal. 2. 20. liue by the faith of the Sonne of God Our faith whereby we apprehend Christ and apply him to our soules should be such as that we may draw spirituall vertue from Christ grace and mercy for our sicke sinfull soules as the woman with the bloudy issue drew vertue from Christ to heale her diseased body A man that hath a wound cannot possibly bee cured though the Physician be neuer so skilfull and the salue neuer so healing except the plaster bee applied and layd to the sore Christ Iesus is the best Physician to cure our diseased soules and wonded consciences and he hath excellent healing salue precious balme for the curing of our soules euen his owne precious bloud which hee shed for the remission of sinnes but this precious balme doth onely helpe and heale their soules who reach forth the hand of faith to apprehend Christ and doe apply the merits of Christs Death and bloud-shed to their owne soules Wherefore let no man content himselfe with a generall faith but striue and labour yea haue a longing desire to attaine to this particular faith for this is true sauing faith to apply Christ Iesus vnto our soules with the merits of his death and passion Lastly whereas true sauing faith stands principally in the apprehension and application of Christ from Vse 3 hence ariseth Consolation to all them that truly haue it Consolation to them that haue true faith For by this faith euery beleeuer receiueth Christ yea possesseth Christ for himselfe as giuen for him borne for him dying for him rising againe for him who was deliuered for his sinnes and rose againe for his iustification which faith if a man haue not hee shall remaine vnder perpetuall doubtings and anguish of minde torment of conscience and terrour of the iudgement to come whereas if a Christian haue true faith and doe beleeue God to be his Father Christ Iesus to bee his Sauiour and Redeemer he may reioyce in tribulation and persecution yea by faith get victory ouer temptations and say with the Apostle y Rom. 8. 33 34. Who shall lay any thing to the charge of Gods Elect it is God that iustifieth who is he that condemneth It is Christ that died yea rather that is risen againe who is at the right hand of God who also maketh intercession for vs. Such comfortable perswasion and such assurance of saluation haue all they who haue this true sauing faith CHAP. VII Shewing wherein true Faith consisteth Of the generall knowledge of God that there is a God against Atheists and such as deny God THe fourth thing in the Treatise of Faith is 4 Wherein the true sâ—â—ing faith consisteth wherein it consisteth True sauing faith euen that faith which brings eternal life a Fâ—des nostrain duâ—bus priâ—â—ipaliter consistit 10. Jâ— veâ—a Dei câ—gâ—â—â—ionâ— 20. In mysterio incarnatiâ—nis Christi Tho. Aquin. 22â— q. 174. ar 6. stands chiefly in two things First in the true knowledge of God Secondly in the mystery of the incarnation of Christ grounded vpon the words of our Sauiour Christ b Joh. 17. 3. this is eternall life to know thee the onely true God and Iesus Christ whom thou hast sent In the former part of the words there
Pet. 2. 20. 21. 22. If after they haue escaped the pollutions of the world through the knowledge of the Lord and Sauiour Iesus Christ they are againe intangled therein and ouer come the latter end is worse with them then the beginning For it had beene better for them not to haue knowne the way of righteousnesse then after they haue knowne it to turne from the holy Commaundement deliuered vnto them But it is happened vnto them according vnto the true prouerbe the dog is turned to his owne vomit againe and the Sow that was washed to her wallowing in the mire This is a very dangerous falling away but yet heare and consider of a more dangerous backsliding and a more fearfull falling away The second vniuersall falling away is when a man 2 By sinning against the holy Ghost What it is to sinne against the holy Ghost hauing beene inlighted by the holy Ghost with the knowledge of God and his Sonne Iesus Christ and hauing made a profession of Christ doth afterwards deny the truth against his owne knowledge and conscience doth maliciously oppose himselfe against the knowne truth and euen persecute those that professe the truth This is properly called the sinne against the holy Sinne against the holy Ghost why so called Ghost not because sinne can be so committed against the holy Ghost but it is also against the Father and the Sonne and when the holy Ghost is offended the Father is offended and the Sonne is offended for the Godhead is one But it is called the sinne against the holy Ghost because this sinne is committed against the proper and immedrate working of the holy Ghost which is to inlighten the minds and vnderstandings of men with the true knowledge of God and his Sonne Iesus Christ Now when the holy Ghost hath inlightned any one with the true knowledge of Iesus Christ and afterwards he so fall away from the truth that he deny Iesus Christ and malicously persecute the knowne truth this is to sinne against God and against Iesus Christ but properly and after a speciall manner it is to sinne against the holy Ghost inasmuch as he sinneth against the immediate inlightning of the holy Ghost Of this sinne against the holy Ghost with the fearfull state of those which fall into this sinne the Scripture euidently speakes the Apostle to the Hebrewes saith i Heb. 6. 4. 5. 6. It is impossible for those who were once inlightned and haue tasted of the heauenly gift and were made partakers of the holy Ghost and haue tasted the good word of God and the powers of the world to come if they shall fall away to renue them againe vnto repentance seeing they crucifie to themselues the Sonne of God afresh and put him to an open shame Againe he saith k Heb. 10. 26. 27. 28. 29. If we sinne wilfully after that we haue receiued the knowledge of the truth there remaineth no more sacrifice for sinnes But a certaine fearfull looking for of iudgement and fieric indignation which shall deuoure the aduersaries He that despised Moses law died without mercie vnder two or three witnesses Of how much sorer punishment suppose ye shall he be thought worthy who hath troden vnder-foote the Sonne of God and hath counted the bloud of the couenant wherewith he was sanctified an vnholy thing and hath done despite vnto the Spirit of Grace From which words of the Apostle two things may be gathered Two things herein to be considered The one is the nature and quality of the sinne against the holy Ghost The other is the punishment due to the same First the nature and qualitie of this sinne is set forth by sixe things 1 The nature qualitie of the sinne against the holy Ghost shewed in sixe things They that sinne against the holy Ghost are 1 First inlightned with the knowledge of the truth 2 Secondly they haue a taste of the heauenly gift 3 Thirdly they are made partakers of the holy Ghost 4 Fourthly they haue had a taste of the good word of God 5 Fiftly they haue had a taste of the powers of the world to come 6 Sixtly after all this they so fall away that they crucifie the Sonne of God afresh they trample and tread vnder foote the bloud of the Couenant and count it an vnholy thing and doe despite vnto the Spirit of Grace Heer 's the Sinne. The second thing is the punishment which vsually 2 The punishment of them that sinne against the holy Ghost befals those that sinne against the holy Ghost and that 's three-fold The first is finall impenitencie they that sinne against the holy Ghost are stricken with a marueilous hardnes of heart so that they cannot repent they are past repentance 1 Finall impenitencie wherefore the Apostle saith l Heb. 6. 4. 5. 6. it is impossible for those who were once inlightned c if they shall fall away to renue them againe vnto repentance The second is neuer to be forgiuen they that sinne against the holy Ghost can haue no remission no forgiuenesse 2 Neuer forgiuen of sinnes they can haue no mercie shewed them m Mat. 12. 31. 32. All manner of sinne and blasphemie shall be forgiuen vnto men saith our Sauiour but the blasphemy against the holy Ghost shall not be forgiuen vnto men And whosoeuer speaketh a word against the sonne of man it shall be forgiuen him but whosoeuer speaketh against the holy Ghost it shall not be forgiuen him nether in this world nor in the world to come And in St Marke it s said n Mar. 3. 29. he that shall blaspheme against the holy Ghost hath neuer forgiuenesse This second punishment followeth vpon the first one is the cause of the other they that sinne against the holy Ghost shall neuer haue forgiuenesse because they haue not grace to repent true it is the mercie of God is great aboue all our transgressions and God denieth mercie to no sinner that doth truly repent and therefore if a sinner whosoeuer or whatsoeuer he be haue grace to repent him truly of his sinnes to beleeue the remission of his sinnes and to call and cry to God for mercy he may haue mercie but he that sinneth against the holy Ghost his heart is so hardned that he cannot repent but dies without repentance and therefore cuts himselfe off from mercie and forgiuenesse and so is the cause of his own damnation The third is a miserable and fearfull end They that 3 A fearfull end sinne against the holy Ghost vsually die a fearfull and shamefull death We haue two memorable examples hereof the one is of Iudas Iscariot one of the twelue who was inlightned with the knowledge of Iesus Christ he was the Disciple of Christ he preached Christ and wrought myracles in the name of Christ and yet afterwards fell away and that fearefully for he betrayed Christ for money but what was his end He came to a shamefull end for when
to sinners and vnbeleeuers turne vnto me repent and beleeue the Gospell he sheweth vnto sinners that they ought to repent and turne vnto him and that vnbeleeuers ought to beleeue but to beleeue to repent and to turne to the Lord is not of our selues it is of God it is of the grace of God as S. Paul sayth n 2. Câ—r 3. 5. Not that we are sufficient of our selues to thinke any thing as of our selues but our sufficiencie is of God This of the Efficient and inward working cause of Faith The second is the Instrumentall cause of faith which 2 The instrumentall cause of faith The word of God is the word of God of this S. Paul saith o Rom. 10. 17. faith commeth by hearing and hearing by the word of God He had sayd before how shall they call on him in whom they haue not beleeued and how shall they beleeue in him of whom they haue not heard and how shall they heare without a Preacher and how shall they preach except they be sent And hereupon inferreth that faith commeth by hearing and hearing by the word of God Heer 's the ordinarie meanes of begetting faith God of his mercie sends a Preacher to a people the Preacher preacheth Christ crucified by preaching Christ the people heare of Christ and by hearing they beleeue So then faith commeth by hearing and hearing by the word of God Now the word preached and heard which is powerfull to beget faith is vnderstood to be the whole word of God the Law and the Gospell for And that First to the begetting of faith in the heart it 's necessary 1 The law that a sinner heare the Law to the end that he may see and know his sinnes for p Rom. 3. 20. by the Law is the knowledge of sinne and not onely see and know his sinnes but likewise the punishment due to him for his sinnes which in the iustice of God is the malediction and curse of the Law for it is written q Gal. 3. 10. Cursed is euery one that continueth not in all things which are written in the booke of the Law to doe them Likewise death and condemnation for the r Rom. 6. 23. wages of sinne is death Yea and to bee depriued of the Kingdome of God for Å¿ 1 Câ—r 6. 9. the vnrighteous shall not inherit the Kingdome of God And this part of the Word the Law laies open a mans sinnes so plaine and euident that it prickes the heart and wounds the conscience of a sinner insomuch that being truely and throughly touched with the sence and feeling of his owne particular sinnes he hath no peace in himselfe but is disquieted in conscience and now he beginnes to thinke with himselfe what hee may doe to finde ease to his conscience and rest to his soule an example whereof wee haue in those Iewes to whom S. Peter preached Christ crucified and vrged it vpon their consciences that they had crucified Christ for hee saith t Acts 2. 36 37. Let all the house of Israel know assuredly that God hath made that same Iesus whom ye haue crucified both Lord and Christ Now when they heard this they were pricked in their heart and sayd vnto Peter and the rest of the Apostles Men and brethron what shall wee doe they were so touched in conscience for their great and bloudy sinnes of crucifying Christ that they knew not what to doe Now when the Law hath thus wrough vpon a sinner humbling him and bringing him vnder a sence and feeling of his sinnes and the wrath of God due to him for his sinnes when hee findes himselfe in this distressed case and vnderstands in how great neede hee stands of 2 The Gospell helpe and comfort then the other part of the Word of God the Gospell of Christ being preached and heard together with the working of the Spirit inwardly in the heart doth open the eyes of his minde and inlighten his vnderstanding and shewes vnto him Christ crucified and makes the sinner see and know that there is remedy to heale his sicke soule that there is saluation to bee had in Christ Iesus and in him alone and that t Joh. 3. 16. whosoeuer beleeueth in him shall not perish but haue euerlasting life This is that word of consolation which S. Peter gaue to those Iewes now pricked in heart wounded in conscience and groning vnder the burthen of their sinnnes u Acts 2. 38. Repent and be baptized euery one of you in the name of Iesus Christ for the remission of sinnes And now the sinner knowing that saluation is to bee had in Christ Iesus and that there is x Acts 4. 12. no saluation in any other heereupon he ficeth to Christ for helpe and succour by the eye of faith he lookes vnto Iesus by the hand of faith he takes hold on Iesus and by faith applieth the merits of the death and passion of Christ vnto his owne soule being now assured of the mercy of God through Iesus Christ for the remission of his sinnes and saluation of his soule The sinner hath y Acts 15 7. heard the Word of the Gospell and beleeueth Thus faith is ordinarily procured by the Word of God And seeing that the ordinary meanes of begetting Vse faith is the Word of God this serues to reproue those Against those that boast of their faith and yet contemne and lightly regard the hearing of the Word the ordinary meanes of obtaining faith who despise and contemne or greatly neglect the hearing of the Word and yet boast that they haue faith Diuerse there are that seldome come to the house of God and very seldome heare Sermons who if they be questioned whether they haue faith will not sticke to answer euery one for himselfe yea I haue faith and doe beleeue I haue a good faith to God I hope to bee saued aswell as the best and hope to come to Heauen as soone as they that follow Sermons But I demand of thee ô vaine man if thou hast so good a faith and so good hope of saluation how and by what meanes camest thou by this thy good faith The Scriptures tels vs plainely that the meanes of obtaining faith is by hearing the Word of God And seeing thou doest not frequent the house of God nor heare the Word of God preached except it be at some times and by starts how can it be that thou hast true faith or if thou hast it how was it wrought in thee and by what meanes hast thou obtained it it is the great blindnesse of many ignorant soules to thinke they haue faith when they haue it not And they haue it not because they doe not vse the ordinary meanes to obtaine it I know and deny not God is not tyed to any meanes and therefore can extraordinarily worke faith in the hearts of men euen in whom be will according to his good pleasure but it is not safe for any
it selfe maketh intercession for vs with gronings which cannot bee vttered This is also that which S. Paul hath to the Galatians g Cal. 4. 6. And because yee are sonnes God hath sent forth the Spirit of his Sonne into your hearts crying Abba Father By all which it is manifest that it is a sure and certaine signe of true faith if the Spirit of God worke this grace in vs to stirre vp our hearts by deuout prayer and supplication to seeke vnto God to runne vnto our Heauenly Father and to cry Abba Father A childe in time of sicknesse paine and griefe or being in any perill and danger whither doth he run or to whom doth he cry but to his father he hopes his father will helpe him and therefore calls and cryes to his father complaines and makes his mone to his father Like as the Shunamites sonne when he was sore grieued with a paine in his head came to his father and sayd h Luk. 4. 19. My head my head So the sonnes and children of God in time of their heauinesse of soule when they are sicke with sinne diseased in soule and troubled in conscience with the burthen of their sinnes or whether they bee in any outward affliction or trouble whither doe they run but to their Heauenly Father and as the Shunamites childe sayd to his father My head my head so they euery one cry My soule my soule My conscience my conscience my soule is in heauinesse my conscience is sore troubled and burdened with the heauy waight of my sinnes And then in hope of the mercy of God in Iesus Christ they humbly confesse their sinnes they hide not their iniquities they earnestly craue mercy and sue for the pardon of their sinnes aboue all things they seeke ease to their afflicted soule and comfort to their distressed conscience building vpon those gracious word of our Sauiour i Matth. 11. 28. Come vnto me all ye that labour and are heavy laden and I will giue you rest And thus to call vpon the name of the Lord is a signe of saith The fist is an inward conflict betweene the Flesh and 5 Conflict between the flesh and the spirit Two-fold the Spirit and that is two-fold The one is a striuing against sinne The other a striuing against doubtings Touching the first no man in this life is perfectly 1 A struing against sinne sanctified but hath neede to pray more and more for the Spirit of sanctification that he may bee wholly sanctified Hence it is that though a naturall and vnregenerate man bee wholly carnall yet a regenerate man is not all spirituall but partly carnall and partly spirituall For although a Christian regenerate and sanctified hath his heart purified by faith yet naturall corruption is not altogether purged out of the heart that remaines in vs k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to exercise vs. This in the children of God now regenerate and sanctified is called flesh and the sanctified part in them is called spirit And in the regenerate there is a great combat a spirituall fight and great striuing betweene these two the flesh and the spirit which shall get the victory The manner of which combat and inward fight S. Paul describes thus l Gal. 5. 17. The flesh lusteth against the spirit the spirit against the flesh and these are contrary the one to the other so that ye cannot doe the things that ye would A Christian regenerate and sanctified is in the way to Heauen and the spirit that is the sanctified part drawes him on to God-ward and hastens him forward towards the Kingdome of Heauen but the flesh that is the corruption of nature rebels and labours to draw him backwards to the world and would if it were possible draw him downe to hell Hence it is that a Christian findes in himselfe pride of heart lust of the flesh filthy desires vncleane thoughts couetous desires anger hatred enuy malice grudgings and desire of reuenge c. haling and pulling him one way and against these he feeles humility temperance loue patience meeknesse and other graces drawing him another way Now if a man doe finde grace striuing against corruption good motions of the good Spirit fighting against bad motions of the euill Spirit and if a man doe indeede and in truth finde that he doth earnestly striue against sinne that he labours to mortifie his affections to crucifie the flesh with the affections and lusts to subdue sinne and wickednesse this is a signe of grace and a sure marke that faith is in the heart at least in some measure According to that saying of the Apostle m Vers 24. They that are Christs haue crucified the flesh with the affections and lusts As n Gen. 25. 22 23. Rebecca knew her selfe to bee quicke with childe by the struggling and striuing of the twins in her wombe so a Christian may know whether he be quickned by grace and liue by faith in the Sonne of God by the inward conflict and striuing betweene the Flesh and the Spirit The second kinde of inward conflict betweene the 2 A striuing against doubtings flesh and the spirit is an inward striuing against doubtings and distrusts in Gods mercy It is the Deuils policy either to cause men whiles they remaine in their naturall state without true faith and repentance to presume on Gods mercy or else hauing faith and repentance to set before them their sinnes and to suggest into their hearts doubtings of the remission of their sins doubtings concerning their faith and repentance and doubtings concerning their vocation and sanctification And thereby would if it were possâ—ble extinguish their faith and bring them to despaire of Gods mercy But against all these difficulties true iustifying faith if it be in the heart will shew it selfe though perhaps in these temptations but weakely yet truely to striue against temptations and to fight against all these doubtings It is true I confesse the children of God may be troubled with doubtings but not ouercome of doubtings Dauid is driuen to this expostulation o Psal 77. 7 8. Will the Lord cast off for euer And will he be fauourable no more Is his mercy cleane gone for euer Heere are great doubtings in Dauid a seruant of the Lord but he ouercame his doubtings for neither Dauid nor any of the children of God continue still in their doubtings They are neuer with Cain and Iudas brought to such desperate doubtings aâ— vtterly and finally to despaire of the mercy of God They may for a time haue distrustfull thoughts and doubtfull speeches but faith in the end gets the vpper hand Windes and flouds may beat vpon the house grounded vpon the rocke aswell as vpon the house built vpon the sand but cannot make it fall And many p Dubitationes fidem in nobis oppugnant non tamen expugnant Polan distrustfull doubtings may beat against the faith of a Christian but cannot beat it downe they may fight against
it hath beene for swearing and lying and slandering for railing and reuiling and filthy speaking are thy hands the same for hurting thy neighbour or any thing that is his are they as heauy vpon thy poore neighbour as they haue beene through violence oppression vnmercifulnesse or by any manner of vnâ—ust and vnconscionable dealing and perceiuest thou no change is there no reformation nor amendment of life is thy heart as corrupt as before thy eye as wicked as before thy tongue as diuellish as before and thy hands as cruell and catching as before iudge heereby in what a dangerous state thou remainest as long as thou thus remainest not changed not renewed nor reformed For whosoeuer findes in himselfe no alteration from euill nor reformation of his former euill course nor any good change of life hee is no new creature and if he be not a new creature then he is not in Christ if hee be not in Christ then hath hee no true faith in Christ whosoeuer hath not true faith in Christ cannot be saued So that without reformation there is no saluation By this then the prophane wicked vngodly man may see his danger the common ordinary swearer the prophaner of the Saboth the contemner of Gods Word the disobedient the cruell malicious and vnmercifull man the proud the formcator and adulterer the drunkard the couetous the oppressour the vsurer and extortioner the false accuser the slanderer c these and such like may all see their fearefull and dangerous state none of which as long as they are such can say truely that they are in Christ neither haue they true faith in Christ because they are not new creatures for had they true faith in Christ they would shew some good signe of their faith and this is a plaine and euident signe of faith to bee a new creature to forsake our old conuersation and hence-forward to liue in newnesse of life The consideration whereof ought to bee of force to rowze vp the dull spirits of all such as are yet a sleepe in sinne to awaken them and cause them earnestly to goe about this great and necessary worke of Reformation of life knowing this that our new-reformed life giues euident testimony of our faith in Christ CHAP. XXI Of workes of Mercy WOrkes of mercy are the third outward 3 Workes of Mercy signe and marke of true iustifying faith By workes of mercy and deedes of charity I vnderstand such workes as come a 1 Tim. 1. 5. out of a pure heart and of a good conscience and of faith vnfained as saith S. Paul For the faith whereof I entreat is that which as S. Paul saith b Gal. 5 6. worketh by loue And not that vaine and vnprofitable faith which S. Iames calls a c Iam. 2. 17. dead faith And that works of mercy and deedes of charity proceeding from a heart purified by faith and from such a one as is iustified by faith in Christ are good outward signes and euident testimonies of true iustifying faith the Scripture witnesseth S. Paul to Titus saith d Tit. 3. 17. These things I will that thou affirme constantly that they which haue beleeued in God might bee carefull to maintaine good workes S. Iames demands of vaine men which boast of faith without workes e Jâ—m 2. 14 15 16 17. What doth it profit my brethren though a man say he hath faith and haue not workes can faith faith saue him if a brother or sister be naked and destitute of daily food and one of you say unto them depart in peace be thou warmed and filled notwithstanding yee giue them not those things which are needfull to the body what doth it profit euen so faith if it hath not workes is dead being alone If a man see a poore Christian naked and cold and hungry and say vnto him alas poore soule get thee to the fire and warme thee but doth not bring him to the fire if hee say get thee clothing to couer thee but giues him no garment if he say get thee meat and fill thy belly but giues him no meat these faire words profit the poore creature nothing at all these pitifull words doe neither warme him nor feede him nor cloath him Now if such a man say hee hath faith he is much deceiued his faith is a vaine and vnprofitable faith for hee sheweth no good signe of his faith by his workes Mary that deuout woman after that she had heard Christ preach and vpon hearing beleeued the Gospell and had true faith in the Sonne of God brought the f Matt. 26. 7. box of very precious oyntment and powred it on the head of Iesus as hee sate at meat And Christ testifieth of her saying g Vers 10. shee hath wrought a good worke vpon mee Zacheus after that the Lord had graciously looked vpon him after that he was conuerted and beleeued begiones to doe good workes to deale his goods to the poore h Luk. 19. 8. Behold Lord the halfe of my goods I giue to the poore before this we heare nothing of Zacheus giuing to the poore or if hee gaue any thing it was little auaileable to him he remaining in impenitency and vnbeleefe but being conuerted and beleeuing Christ now wee heare of his good workes now hee bestoweth almes now he giues to the poore yea now hee deales his goods liberally to the poore Halfe his goods he giues to the poore good workes are sayd to be i Externa testimonia interâ—ae pâ—tatis outward testimonies of inward piety And good workes though they be not the meritorious k Nâ—n â—aâ—sa regnandi sed via ad regnum Bâ—rn cause of obtaining the Kingdome of Heauen yet they are the way to the Kingdome For as the Apostle saith l Ephes 2. 10. Wee are his workmanship created in Christ Iesus vnto good workes which God hath before ordained that wee should walke in them Good workes are not the procuring nor the deseruing cause of saluation but they are the effects and fruits of true faith m Matt. 12. 33. The tree is knowne by his fruit saith our Sauiour a good tree is knowne to bee a good tree by the good fruit it beareth the good fruit which it beareth giues euident testimony to all men that it is a good tree now good workes are good fruits whereby a good christian giues euident testimony and a demonstratiue signe of his true sauing faith But here I would haue it vnderstood that I limit not workes of mercy deedes of charity only to giuing of The extent of Charity to all duties of mercy both corporall and spirituall almes to feeding the hungry and cloathing the naked c But I extend workes of mercy in the largest sence to all the duties of loue charity to our neighbour to the charitable helping and succouring of any one and euery one that is in any present misery distresse in any neede of helpe
whether corporall or spirituall In regard of corporall and bodily helpe to performe those duties required by our Sauiour n Mat. 25. 35. c Christ himselfe as giuing meate to the hungry drinke to the thirsty taking in the stranger lodging the harbourlesse cloathing the naked visiting the sicke going to them that are in prison also burying the dead lending freely c. and in regard of the soules of men to shew our charity by instructing them that are ignorant admonishing them that walke in an vngodly way in meekenesse to winne them to forgiue offences to comfort them that mourne and to pray one for another c. Furthermore it is to be obserued that these workes of mercy and deedes of charity are to be shewed not onely to our neere neighbours but to them also that are a far off if need require and not only to our friends such as wish vs well and loue vs but euen to our enemies So our Sauiour commands vs o Luk. 6. 35. 36. loue your enemies and be mercifull as your father also is mercifull Now our heauenly Father is mercifull not only to the p Math. 5. 45. good but to the euill not only to the iust but to the vniust and S. Paul chargeth vs thus q Rom. 12. 20. If thine enemie hunger feed him if he thirst giue him drinke this is the extent of our charity But it may be demanded If euery Christian be necessarilie bound to giue testimony of his faith by works Wheâ—her the poorer sort of people be bound to doe workes oâ— mercy of mercy and deedes of charity what then shall become of poore Christians for their are many poore christians which are scaâ—ce able to maintaine themselues yea manie that haue neede sometimes to aske almes and to be relieued by others How then shall such poore ones giue testimonie of their faith by workes of mercie Iâ— must be remembred that workes of mercy are of Answ two sorts corporall and spirituall mercie stands not altogether in giuing an almes and relieuing the bodily wants but mercy and compassion may be shewed to the soules of men in exhorting admonishing comforting of others and in praying one for another c. againe mercies corporall haue their degrees A rich man may giue a greater almes a poore man a lesser yet both acceptable to God if both proceed from a heart purified by faith and be giuen with a cheerefull and willing mind It s necessariâ— then that euery christian poore rich one and oâ—her in some sort and in some degree shew some mercie and charity whereby he may testifie the truth of his faith He that hath much may giue more liberally as the rich men which r Marâ— 12. 41. Cast mony into the treasurie of their superfluity and abundance he that hath not much to giue may giue a pennie and he that is not able to giue a penny may with the poore widdow giue Å¿ verse 42. two mites which make a farthing And if a man be destitute of siluer and gold then he must giue such as he hath a peece of bread if he haue not bread then a cup of drinke yea a t Math. 10. 42. cup of cold water giuen to a poore member of Christ shall not be vnrewarded as Christ himselfe hath promised And the Scripture saith u 2. Cor. 8. 12. If there be first a willing mind it is accepted according to that a man hath not according to that he hath not And yet more if any christian be so poore and destitute for outward things that he is not able to shew any corporall mercy to otherâ— yet euery christian though neuer so poore may must shew spirituall mercy as farre forth as he is able instructing admonishing and comforting others and he must not cease to pray for others who haue extended their charity to him as S. Paul did for Onesciphorus x 2 Tim. 1. 16. 17. 18 the Lord giue mercy vnto the house of Onesiphorus for he oft refreshed me and was not ashamed of my chaine But when he was in Rome he sought me ought very diligently and found me the Lord grant vnto him that he may find mercy of the Lord in that day The consideration of this that workes of mercy in Vse 1 the sence deliuered are outward signes and euident To giue testimonie of our faith by our works of mercie and deedes of charitie testimonies of true iustifiing and sauing faith serues First to teach vs if we haue true faith in deede to giue testimonie of our faith by our workes of mercie and deeds of charitie by feeding the hungrie cloathing the naked lodging strangers visiting the sicke helping the helpelesse comforting the comfortlesse and such like And this is necessarie for as good works are fruits of faith as hath beene formerlie prooued so are they also euident signes and good testimonies of our pure and sound religion So saith S. Iames y Iam. 1. 27. pure religion and vndefiled before God and the Father is this to visit the fatherlesse and the widdowes in their affliction and to keepe himselfe vnspotted of the world Whosoeuer is truly religious his pure and true religion should appeare in this that he is religious not in show of words but in the substance of workes not so much in the tongue as in the hand not so much in talking as in doing Timothie is commanded by S. Paul to z 1 Tim. 6. 17. 18. 19. charge them that are rich in this world that they doe good that they be rich in good workes readie to distribute willing to communicate laying vp in store for themselues a good foundation against the time to come that they may lay hold on eternall life If through the blessing of God men be rich in goods they ought also to be rich in good workes and seeing that God of his goodnesse hath giuen them much goods it ought to be their care to doe much good For this is expected at our hands both from God and men that hauing true faith being truly religious we should abound in loue one towards another and be fruitfull in good workes a Iam. 1. 27. Visiting the fatherlesse and widdowes in their affliction as sayth S. Iames. b Isa 1. 17. Relieuing the oppressed iudging the fatherlesse and pleading for the widdow c Isa 58. 7. dealing our bread to the hungrie bringing the poore that are cast out to our house when we see the naked to couer him and that no man hide himselfe from his owne flesh as saith the Prophet Esay Secondly the consideration of this that workes of Vse 2 mercie are a signe of true faith serues to reproue First coldnesse of charitie There is great need for vs 1 Against coldnesse of charitie to whom the dispensation of the Gospell is committed to open our mouths to crie aloud and to speake against this coldnesse of charitie For we liue in euill dayes
Lord promised mercie and comforted his soule with the assurance of saluation y Luke 19. 8. 9. This day is saluation come to this house Herein is that saying verified z Non tollitur peccaâ—â—m nisi restâ—â—uatur ablatum Sinne is not remitted vnlesse that which was vniustly taken away be restored Fourthly they are here reprooued who forsake sinne onely for a season and afterwards either wittingly and 4 Against those who leane sin for a season after fall to their sins again wilfully or of infirmity and by occasion fall into sinne againe If men after that they haue seemed to repent and to cease from sinne doe willingly and wilfully fall into sinne againe and euen run themselues headlong into sinne their repentance is no better then the repentance of Pharaoh this is with the Dog to returne to his vomite with the Sow that was washed to her wallowing in the mire And then as S. Peter saith a 2 Pet. 2. 20. 21. 22. The latter end of such is worse with them then the beginning But if their falling into sinne againe be of infirmity and by occasions though I denie not but such sinners may be restored by repentance yet ceâ—taine it is their case is dangerous by reason of their falling againe into sinne For like as a sâ—cke man hauing recouered his sicknesse if hee afterwards fall sicke againe that relapse is very dangerous and shewes a very weake state of his body So a sinner if vpon occasion and prouocation if through infirmity he fall into the same sinne againe This is very dangerous and if it be often the more dangerous it shewes the state of that soule to be very weake it argueth a great weakenesse of grace in resisting of sinne and if there be no resisting of sinne no striuing against inward corruptions but men giue way to their passions and lusts and yeeld the reines to their vnruly affections those wild horses I demaund where is the forsaking of sinne where is ceasing from euill wherefore a Christian feeling this infirmity in himselfe that he is subiect to often falls should be diligent to search and trye his owne wayes to finde out the deceitfulnesse of his owne heart and be exceeding warie ouer himselfe watching ouer his thoughts ouer his words and ouer his actions that hee offend not As our Sauiour said to the lame man whom he had healed b Ioh. 5. 14. Behold thou art made whole sinne no more lest a worse thing come vnto thee So a sinner hauing repented of his former sinnes and being washed from his sinnes should say vnto himselfe Behold thou art made whole sinne no more lest a worse thing come vnto thee And he may fitly turne the words into a Prayer Lord I confesse I haue sinned and done wickedly but vpon my true repentance thou hast pardoned my sinne and healed my soule Now Lord keepe mee I beseech thee from falling into sinne any more I am now made whole Lord strengthen me with thy grace that I sinne no more lest a worse thing come vnto me CHAP. IX Of Reformation or amendment of life THe fift step of grace whereby a sinner returnes 5 Amendment of life from sin vnto God and riseth higher towards Heauen is Reformation or Amendment of life In handling whereof I will First shew by what meanes a sinner may come to amendment There in three things of life Secondly declare how and after what manner amendment of life is wrought 1 Meanes whereby a sinner may come to amendment of life Thirdly vse motiues and perswasions whereby a sinner may be mooued to amend his life Touching the first The meanes whereby a sinner may come to amendment of life are two The first is the operation and working of the holy 1 The working of the holy Spirit Spirit of God renuing the minde and putting new life of grace into the soule Of this the Lord speaketh thus by Ezechiel a Ezek 36. 26. 27. A new heart also will I giue you and a new spirit will I put within you and I will take away the stony heart out of your flesh and I will giue you an heart of flesh And I will put my spirit within you and cause you to walke in my Statutes It is the Spirit of God that makes our spirit new that softneth the heart and giueth grace to walke in the statutes in the wayes and commaundements of the Lord. The second is the word of God whereby we are begotten 2 The word of God to a new life Of which S. Iames faith b Iam. 1. 18. Of his owne will begate he vs with the word of Truth The second thing concerning amendment of life is 2 After what manner amend ment of life is wrought in a sinner How and after what manner this blessed change of life is wrought in a sinner Reformation or amendment of life is wrought thus First before amendment of life there must goe an vnfained forsaking of our former euill conuersation wee 1 There must be an vtter forsaking of our old euill conuersation must first die to sinne before we can be quickened to a new life we must first cease from dead workes before we can doe good workes First cease to be bad trees bearing euill fruit before we can be good trees bringing forth good fruit Of this S. Paul saith c Ephe. 4. 22. 23. 24. put off concerning the former conuersation the old man which is corrupt according to the deceitfull lusts and be renewed in the spirit of your minde and put on the new man which after God is created in righteousnesse and true holinesse d Non potest ficri homo noâ—â—us nisi desierit esse vetus Author operis imperf in Math. 6. Hom. 15 Before we can put on the new man we must first put off the old man We must first put off the raggs of sinne before we can put on the robe of righteousnesse This must necessarily first be before we can be renewed and reformed Secondly amendment of life is wrought in the whole 2 It must be in the whole man man in soule and in bodie in the minde in the will and affections in the cogitations and thoughts of the heart in the eye in the eare in the tongue and in the hands in life and conuersation As the mind must be renewed so the life must be reformed Thirdly amendment of life must haue it beginning within By Ezechiel the Lord saith e 〈◊〉 36. 26. 27. A new heart will I It must haue it beâ—inning wiâ—hin giue you and a new spirit will I put within you c. and I will put my spirit within you and cause you to walke in my statutes Causing the people henceforward to walke in the statutes of the Lord is their reformation and amendment of life But this reformation and amendment of life was first begunne within A new heart will I giue you and a new
either to be with h Diues in hell torments 1 The Scripture acknowledgeth but two places after this life or with Lazarus in Abrahams bosome that is in ioy and felicity now they that are in heauen are in so great ioyes alreadie that they cannot be bettered till the day of the resurrection when they shall haue fulnesse of glory both in bodie and soule and they that are in hell cannot by h Luk. 16. 22. 23 any prayers be deliuered thence as Abraham tells Diues i Ver. 26. betweene vs and you there is a great gulfe fixed so that they which would passe from hence to you cannot neither can they passe to vs that would come from thence From Hell there is no redemption Secondly whereas the Romish Church teacheth and 2 All the faithfull and true beleeuers are cleansed from their sinnes in this life holdeth that they that are cast into Purgatorie are of the faithfull sort beleeuers the Scripture prooueth that all the faithfull all true beleeuers are washed and cleansed from their sinnes in this life and are therefore blessed after this life For S Iohn saith k 1. Ioh. 1. 7. the bloud of Iesus Christ his Sonne cleanseth vs from all sinne St Paul saith l Rom. 8. 1. there is no condemnation to them which are in Christ Iesus Christ himselfe saith m Ioh. 5. 24. He that heareth my word and beleeueth on him that sent me hath euerlasting life and shall not come into condemnation but is passed from death vnto life And a voice from heauen saith vnto Iohn n Reu. 14. 13. Write blessed are the dead which die in the Lord from henceforth yea saith the Spirit that they may rest from their labours and their workes doe follow them Now seeing that the state of the faithfull beleeuers is such that they are cleansed and purified from their sinnes in the bloud of Christ seeing there is no condemnation to them that are in Christ seeing they that beleeue in Christ shall not come into condemnation but passe from death to life and seeing that all the faithfull are blessed when they die and their workes follow them that is they haue the reward of their workes then it is euident that they goe not to any place of torment before they come to heauen but vpon their dissolution they ascend to heauen and are with Christ 3 The canonicall Scripture doth not mention prayer for the dead Thirdly the Canonicall Scripture doth not so much as mention Prayer for the dead no not in those places where there is mention of sacrifices and prayer yea mention of the death of the righteous but rather the contrarie S. Paul to the Thessalonians saith o 1. Thes 4. 13. I would not haue you to be ignorant brethren concerning them which are asleepe that ye sorrow not euen as other which haue no hope Where the Apostle giueth vs to vnderstand that if our friends departed were in any place of torment if they were in paine and miserie then indeed we had cause to sorrow and mourne to pray and to doe any thing that might procure them ease but saith the Apostle I would not haue you to sorrow as men without hope as if he had said If you haue hope that your friends departed are at rest haue ease and shall rise againe to glorie why then doe you sorrow for them as they that haue no hope either of their present rest or future Resurrection to glorie you should rather reioyce for that they are at rest Fourthly though it cannot be denied but that Prayer 4 Prayer for the dead though it be auncient yet is it neither Apostolicall nor yet vsed by the most auncient orthodoxall Fathers of the Church as it is by the Romists at this day for the dead is an auncient custome long vsed in the Church yet notwithstanding I say First that it commeth short of that antiquitie to be an Apostolicall doctrine For before p Tertul. de coro mil. Turtullians time there 's little or no mention of Prayer for the dead and he himselfe acknowledgeth that it hath no firme foundation in the Scriptures but onely from Tradition and custome Secondly the auncient Fathers did not vse Prayer for the dead as the Romish Church doth vse it at this day namely for the easing of soules in Purgatorie and to deliuer them from thence but for other ends as hath bin sufficiently declared before And the auncient Fathers if they be rightly vnderstood doe nothing at all confirme the doctrine of the present Romish Church concerning their manner of praying for the dead The consideration hereof serues Vse 1 First to reproue those who when they speake of their Against those that pray for mercie to the soules of their friends departed friend departed pray that God would haue mercie on their soules for although the Prayers of the auncient Church for the soules of the dead might receiue some tollerable interpretation before Purgatory was beleeued yet now since that the Romish Church hath deuised a Purgatorie and that it is held amongst them as an article of faith it is dangerous to make such a Prayer For this kinde of Prayer that God would haue mercy on his soule howsoeuer it may demonstrate the affection of him that prayeth for his friend departed yet may it be offensiue two wayes First by taking Gods name in vaine through a too frequent and common vsing of it in ordinarie communication as the manner of some is Secondly by an opinion of supposing his friend to be in Purgatorie for in praying for mercie to his soule hee supposeth or at least breeds an opinion in the mindes of the hearers that he doth suppose that the soule of his friend departed is in the paines of Purgatorie and hath neede of mercie to be shewed to his soule whereas it is certaine that the faithfull departed out of this life haue obtained mercie before they yeeld vp the Ghost and they are purged cleansed from their sins in the bloud of Iesus Christ Secondly hence we learne that although it be vnlawfull Vse 2 to pray for any one departed in particular for his It is no superstition to laud and praise God for the departure of our Christian friends ease in or deliuerie out of Purgatorie yet it is no superstition to laud and prayse God for the departure of our Christian friends out of the miseries of this mortall life nor yet to wish to vs and them in generall the hastning of Christ's second comming to iudgement that we with them and they with vs may haue a glorious Resurrection and enioy perfect blessednesse both in bodie and soule For q Perk. Cathol reform de Purgator this is included in that Petition r Mat. 6. 10. Thy kingdome come And this is that sweete and pleasant voice of the Bridegroome Christ Iesus and of the Bride the spouse of Christ the Church of God and euery faithfull soule Å¿
vntill this houre and at the ninth houre I prayed in my house by which it is euident that Cornelius did not onely fast but also prayed when he fasted he spent the day of his fast in holy thoughts in heauenly meditations and deuour prayer Secondly vpon the day of our fast we ought to doe workes of Charitie to feed the hungrie to cloath the 2 To do workes of charitie naked to reliue the oppressed c. i Isa 58. 6. 7. Is not this the fast that I haue choson saith the Lord to loose the bands of wickednesse to vndoe the heauie burdens and to let the oppressed goe free and that ye breake euery yoake Is it not to deale thy bread to the hungrie and that thou bring the poore that are cast out to thy house When thou seest the naked that thou couer him and that thou hide not thy selfe from thine owne flesh That is a good fast when as to our fasting we ioyne mercie and charitie No man should fast out of a couetous minde to spare the more but so much as he spareth by fasting he should giue to the poore Lastly if our fast be a priuate fast we must fast in secret 4 To fast in secret and not like the Pharisies desire to be seene and knowne of men that we fast It is sufficient that our fasting be knowne vnto God of this our Sauiour Christ saith k Math. 6. 16. 17. 18 when ye fast be not as the hypocrites of a sad countenance for they disfigure their faces that they may appeare vnto men to fast verily I say vnto you they haue their reward But thou when thou fastest annoint thy head and wash thy face that thou appeare not vnto men to fast but vnto thy father which is in secret and thy father which seeth in secret shall reward thee openly This of the right manner of fasting The second thing in fasting is the right vse and end 2 The right end of fasting Twofold of fasting The ends whereunto fasting serueth are two The first is to tame the flesh and to bring the bodie vnder S. Paul sayth l 1 Cor. 9. 27. I keepe vnder my bodie and bring it 1 To tame the flesh into subiection and how he kept vnder his bodie and how he brought it into subiection he sheweth when he saith I was m 2 Cor. 11. 27. in wearinesse and painfulnesse in watchings often in hunger and thirst in fastings often in cold and nakednesse By these meanes Paul humbled his bodie and brought it vnder The second end of fasting iâ— to humble the soule Of 2 To humble the soule which Dauid saith n Psal 35. 13. I humbled my soule with fasting When the Lord humbleth vs with any crosse and affliction we should then humble our soules vnder the hand of God by fasting weeping and mourning as saith the Lord by the Prophet Ioel o Ioel. 2. 12. therefore also now saith the Lord turne ye euen to me with all your heart and with fasting and with weeping and with mourning These are the right ends of fasting The third thing which I obserued in a religious fast 3 Fasting how a helpe and furtherance to Prayer is that fasting after the right manner and for the right ends is a great helpe and furtherance to our prayers For First Fasting is a meanes to prepare vs the better to prayer and to stirre vp our deuotion the more in calling 1 Stirring vp our deuotion vpon the name of the Lord it is said of p Luk. 2. 36. 37. Anna an auncient widdow in Israel that shee serued God with fastings and prayers night and day She both fasted prayed the more diligently that shee fasted the more deuoutly shee prayed So Dauid saith q Psal 35. 13. I humbled my soule with fasting and my prayer returned into mine owne bosome The humbling of his soule with fasting gaue good successe to his Prayer Wherefore S. Chrysostome saith that r Jeiunium est schola precum Chry. de â—eiuâ— fasting is the Schoole of Prayer For by fasting we learne to pray The leane fowle ouerflieth the Hawke whereas the fat one is soone ouertaken so the soule of a Christian that is humbled with fasting doth more easilie mount vp towards heauen by diuine contemplation and heauenly meditation and more easily escapeth the temptation and snare of the Deuill Secondly fasting is a verie great helpe and furtherance 2 Helping to get the masterie ouer some great sinne to Prayer As when a sinner hath committed some great sinne hainous transgression or is troubled with some raigning sinne it may be that Prayer alone will not serue to obtaine remission and to driue out that rebellious master-sinne but to the end that such a sinner may more fully expresse his true and vnfained repentance by godly sorrow and heartie mourning for his sinnes that he may the more humbly confesse his sins and more earnestly crie and call for mercie that he may turne away the displeasure of almighty God and that he may obtaine mercie and finde fauour with God hee must ioyne to his Prayer fasting So Å¿ 2. Sam. 12. 16. Dauid besought God for the child and Dauid fasted and went in and lay all night vpon the earth Dauid prayed for the child when it was sicke Dauid besought God for the childe and to the end that his prayer might be more effectuall he humbled his soule with fasting Fasting was a meanes to helpe and further his prayer Some sinnes are like that kinde of Deuils which could not be cast out but by t Mat. 17. 21. Prayer and fasting Some sinnes will not easily be cast out of men hearts but with much adoe with much sorrow and manie teares with fasting and praying Now whereas fasting performed after a right manner Vse and to right ends is such a helpe and further ance to praier Against those who cannot endure to fast the consideration hereof serues to reprooue manie in our age and time who cannot away with fasting And they are specially of two sorts either belly-gods whose mindes are so much vpon their belly and take so great delight in pampering the flesh that nothing almost can so disquiet and discontent them as that their hoâ—low paunch should misse it vsuall filling or they are nice and daintie ones such as fare delicately and feed curiously fasting say they is an enemie to health it filles the bodie full of winde vpon which manie iâ—firmities may grow but remember ô man whosoeuer thou art consider that Diues who u Luk. 16. 19. fared sumptuously euery day is now in x Ver. 23. 24. hell in torments and cannot obtaine so much as a drop of water to coole his tongue And heare all ye nice and daincie ones who are so afraid of hurting your bodies with fasting are you so good Physicians for your bodies and haue you no skill nor care to phisicke your
we are not consumed The Lord might in his iustice cut vs off for the very first transgression for one euill thought for one wicked word for one sinnefull deede and when we find the mercy and goodnesse of God so much shewed towards vs as to spare â—s and suffer vs to liue notwithstanding our vile wicked and sinnefull life O how ought wee to acknowledge the goodnesse of God herein and how ought wee to praise the Lord for his mercy and patience towards vs in suffering vs so long Wherefore a sinner should be so far from making the patience of God to be an occasion of deferring that it ought rather to hasten his repeatance And he should reason thus hitherto I haue liued in sinne and done wickedly and yet the Lord hath beene â—o gracious vnto me that he hath spared me he might haue cut me off in the midst of my sinnes it is of the Lords mercies that I am not consumed and now I know not whether the Lord will forbeare me any more Wherefore I will delay the time no longer I will now repent I will now returne vnto the Lord the patience and long-suffering and the goodnesse of the Lord shall lead me to repentance CHAP. XIX Of the shortnesse of our life of the certaintie of death and the vncertaintie of the day and houre of death and how in regard of these its necessarie for a sinner to repent THirdly its necessarie for a sinner to repent of his sinnes and to amend his life in regard of 3 The shortnesse of mans life the shortnesse of our life In the first age of the world men liued long because as yet sin was not multiplied in the world for as one saith a Dâ—câ—râ—â—tus est 〈…〉 decâ—â—sus sâ—â—â—â—dum 〈…〉 cap. â—6 the course of mans life was shortned according to the increase of some For when sinne beganne to be multiplied on the earth when the wickednesse of man was great in the earth then did God drowne the world of the vngodly and shortned the dayes of man so that whereas in the beginning of the world and before the stood men liued eight or nine hundred yeere after the floud they attained not two hundred for Abraham liued but an b Gen. â—5 7. hundred threescore and fifteene yeeres And Iacob counteth his dayes to be c Gen 47. 9. an hundred and thirtie And in the time of Moses the dayes of mans life were counted but d Psal 90. 10. threescore and ten The Scriptures speake thus of the shortnesse of mans life Iob saith e Iâ—b 14. 1. Man that is borne of a woman is of few dayes Dauid thus f Psal 39. 5. behold thou hast made my dayes as an hand-breadth and mine age is as nothing before thee verily euery men at his best state is altogether vanitie Our life for the shortnesse thereof is compared to things of great swiftnesse and short continuance Iob compares our life to a g Job 7. 6. Weauers shuttle to a running h Iob. 9. 25. 26. Post to the swift Ships and to the flying of an Eagle hasting to the prey to a i Iâ—b 14. 2. flower of the field that is soone cut downe and withered as alâ—o to a shaddow that fleeth and continueth not Dauid to the k Psal 103. 15. grasse and slower of the field which in the morning flourisheth and groweth vp in the euening is cut downe and withereth St Iames to a l Iam. 4. 14. vapour that appeareth for a little time and then vanisheth away The woman of Tekoa in her parable compares the life of man to m 2 Sam. 14. 14. water spilt on the ground which cannot be gathered vp againe and indeed n Pretâ—reunt annâ—m refluentis aquae our yeeres passe away as the running waters For as all Riuers runne into the sea from whence they came so doe all men runne and hast to the earth from whence they came Our life is nothing else but a passing from life and a tending to death For from our infancie we passe to child-hood from childhood to young age from yong age to middle age from middle age to old age and from old age to death Now the shortnesse of our life ought to be a great motiue to perswade vs to repentance and amendment of life And to be warie how we spend our dayes This Moses the man of God teacheth vs from the consideration of the shortnesse of our life for hauing told vs that the length of our dayes is but threescore yeares and ten hereupon prayes and therein teacheth vs to pray o Psal 90. 12. so teach vs to number our dayes that we may apply our hearts vnto wisedome This reprooues the great folly of those who spend their daies in vanitie and wickednesse liuing at ease passing Vse away their time in eating and drinking and making Against those who spend the shoâ—t time of their life ill merrie considering not how short their life is nor how soone and suddenly they may be cut off and their daies come to an end It is with manie as Iob saith p Iob. 21. 13 they spend their dayes in wealth and in a moment goe downe to the graue It is the prayse of Moses that when he was in Pharaoh's Court and might haue liued there in all worldly honour and enioyed his pleasures at full yet q Heb. 11. 25. he refused to be called the sonne of Pharaoh's daughter chusing rather affliction with the people of God then to enioy the pleasures of sinne for a season Letting vs thereby vnderstand two things first that the pleasures of sinne are but for a season secondly that a wise man as Moses will not aduenture the losse of felicitie in heauen which is euerlasting for the enioying of the pleasures of sinne for a season Sinne is committed in this present life and this life is but short we are but of small continuance here and therefore if a man should giue himselfe to all sports and mirth that could be inuented and solace himselfe in all worldly delights and earthly pleasures euen to satietie yet these pleasures would be but for a short time but for a season now no wise man none but a very foole will buy his pleasures so deare as for the enioying of his earthly pleasures to loose heauenly ioyes and for the winning of things temporall to loose things eternall Fourthly its necessarie for a sinner to repent and amend 4 The certaintie of Death his life if he consider the certaintie of death Our life is but short and death is certaine God hath determined the end of mans dayes vpon earth After that Adam had finned God said vnto him r Gen. 3. 19. dust thou art and vnto dust shalt thou returne Iob saith Å¿ Iob 14. 10. Man dieth and wasteth away yea man giueth