A Golden Chain
Have courage my good brother, for whereas you have an affection to do the things that are acceptable unto God, it argueth plainly that you are a member of Christ: according to that of Paul: They which are of the spirit, savor the the things of the spirit. Well then, if Satan ever object any of your sins to you, make answer thus, that you have forsaken the first husband the flesh, & have espoused yourself to Christ Jesus, who as your head & husband hath taken upon him to answer your debts, and therefore if he urge you for thē, refer him over unto Christ. For there is no suit in law against the wife the husband living: yea, I add further, if you be ouercarried with Satan's temptations, and so fall into any sin, you shall not answer for it but Satan, it shall surely be reckoned on his score at the day of judgment, for he was the author of it: if you fall by the frailty of your flesh, it shall perish therefore: but you shall still have Christ your advocate.
Indeed as you say I have in me an affection to please God, but when I come to perform my obedience, there I fail.
Therefore mark this further. As long as the children of god are i • this life, God regardeth more the affection to obey, then the obedience itself: And they shall be unto me saith the Lord of hosts, in that day I shall do this, for a flock, and I will spare them, as a man spares his own son that serveth him. The father when he shall set his child to do any business, though he do it never so untowardly, yet if he show his good will to do the best he can, his father will be pleased: and so it is with the Lord toward his children, you look to have some perfection in yourself, but in this life you shall receive no more but the first fruits of the spirit, which are but as a handful of corn, in respect of the whole corn field: and as for the accomplishment of your redemption you must wait for it till after this life: you would be kissed with the kisses of Christ's mouth, but here in this world you must be content, if you may with Marie Magdelen kiss his feet. For the perfection of a Christian man's life, stands in the feeling and confession of his imperfections. And as Ambrose saith, obedience due to God stands more in the affection then in the work.
But why will God have those whom he hath sanctified labor still under their infirmities?
The causes are diverse. First, hereby he teacheth his servants, to see in what great need they stand of the righteousness of Christ, that they may more carefully seek after it. Secondly, he subdueth the pride of men's hearts and humbleth them by counteruailing the graces which they have received, with the like measure of infirmities. Thirdly, by this means the godly are exercised in a continual fight against sin, and are daily occupied in purifying themselves.
But to go on forward in this matter: there is another cause that makes me fear, least I have no true repentance.
What is that?
I oftentimes find myself like a very timberlog, void of all grace and goodness, froward and rebellious to any good work, so that I • fear least Christ have quite forsaken me.
As it is in the strait seas, the water ebs and flows, so is it in the godly: in them as long as they live in this world according to their own feeling, there is an access & recesse of the spirit. Otherwhiles they be troubled with deadness and dullness of heart, as David was, who prayed to the Lord, to quick • him according to his loving kindness, that he may keep the testimonies of his mouth: And in another place he saith, that God's promises quickened him. Which could not be, unless he had been troubled with great dullness of heart. Again, sometimes the spirit of God quite withdraweth is self to their feeling: as it was in David. In the day of my trouble (saith he) I sought the Lord, and my soul refused comfort. I did think upon god and was troubled, I prayed and my spirit was full of anguish: Again, Will the Lord absent himself forever? and will he show no more favor? hath God forgotten to be merciful? &c. The Church in the Canticles complaineth of this: In my bed I sought him by night whom my soul loved: I sought him, but I found him not. And again, My wellbeloued put in his hand by the hole of the door, and my heart was affectioned towards him: I rose up to open to my well-beloved, and my hands did drop down myrrh, my fingers pure myrrh upon the handles of the bar, I opened to my well-beloved: but my well-beloved was gone and past, mine heart was gone when he did speak; I • ought him, but I could not find him, I called but he answered me not. Contrariwise, God at some other times sheds abroad his love most abundantly in the hearts of the faithful; and Christ lieth between the breasts of his Church, as a posy of myrrh giving a strong smell.
But how can he be a Christian that feels no grace nor goodness in himself?
The child which as yet can use no reason, is for all that a reasonable creature: and the man in a swowne feels no power of life, and yet he is not dead. The Christian man hath many quames come over his heart, and he falls into many a swown, that none almost would look for anymore of the life of Christ in him, yet for all that he may be a true Christian. This was the state of Peter, when he denied our Savior Christ with cursing and banning, his faith only fainted for a time, it failed not.
I have now opened unto you the chief things that troubled me: and your comfortable answers have much refreshed my troubled mind. The God of all mercy and consolation requite you accordingly.
I have spoken that which God out of his holy word hath opened unto me, if you find any help thereby, give God the praise therefore, & carry this with you forever, that by many afflictions both in the body and the mind you must enter into the kingdom of heaven. Raw flesh is noisome to the stomach, & is no good nourishment before it be • odden: and unmortified men and womē be no creatures fit for God: and therefore they are to be soaked and boiled in afflictions, that the fulsomnes and rankenes of their corruption may be delayed, and that they may have in them some relish acceptable unto God. And to conclude, for the avoiding of all these temptations, use this sweet prayer following which that godly Saint Master Bradford made.
Oh Lord God and deer father, what shall I say that feel all things to be (in manner) with me as in the wicked? Blind is my mind, crooked is my will, & perverse concupiscence is in me, as a spring of stinking puddle. O how faint is faith in me? how little is my love to thee or thy people? how great is myself love? how hard is my heart? by reason whereof I am moved to doubt of thy goodness towards me, whether thou art my merciful father, and whether I be thy child or no: indeed worthily might I doubt, if that the having of these were the cause, & not the fruit rather of thy children. The cause why thou art my father, is thy merciful goodness • grace & truth in Christ Jesus, which cannot but remain forever. In respect whereof thou hast borne me this good will to bring me into thy Church by baptism, and to accept me into the number of thy children, that I might be holy, faithful, obedient and innocent: and to call me diverse times by the ministry of thy word into thy kingdom: besides the innumerable other benefits always hitherto poured upon me. All which thou hast done of this thy good will which thou of thine own mercy barest to me in Christ before the world was made. The which thing as thou requirest straightly that I should believe without doubting, so wouldest thou that I in all my needs should come unto thee as to a father, & make my mone without mistrust of being heard in thy good time, as most shall make to my comfort. Loe therefore to thee dear father I come through thy son our Lord, our Mediator, and Advocate Jesus Christ, who sitteth on thy right hand making intercession for me; I pray thee of thy great goodness and mercy in Christ to be merciful to me a sinner, that I may indeed feel thy sweet mercy as thy child: the time (oh dear father) I appoint not, but I pray thee that I may with hope still expect and look for thy help. I hope that as for a little while thou hast left me, so thou wilt come and visit me, and that in thy great mercy, whereof I have great need, by reason of my great misery. Thou art wont for a little season in thine anger, to hide thy face from them whom thou lovest: but surely (O Redeemer) in eternal mercies thou wilt show thy compassions. For when thou leavest us, O Lord, thou doest not leave us very long, neither doest thou leave us to our loss, but to our lucre and advantage: even that thy holy spirit with bigger portion of thy power and virtue may lighten and cheer us: that the want of feeling of our sorrow may be recompensed plentifully with the lively sent of having thee to our eternal joy: and therefore thou swearest that in thine everlasting mercy thou wilt have compassion on us. Of which thing, to the end we might be most assured, thine oath is to be marked, for thou sayest: as I have sworn, that I will never bring anymore the waters to drown the world: so have I sworn that I will never more be angry with thee, nor reprove thee. The mountains shall remove, and the hills shall fall down, but thy loving kindness shall not move, and the bond of thy peace shall not fail thee: thus sayest thou the Lord our merciful redeemer. Deare father therefore, I pray thee remember even for thine own truth & mercies sake the promise & everlasting covenant, which in thy good time I pray thee to write in my heart, that I may know thee to be the only true God, and Jesus Christ whom thou hast sent: that I may love thee with all my heart forever: that I may love thy people for thy sake: that I may be holy in thy sight through Christ: that I may always not only strive against sin, but also overcome the same daily more and more as thy children do: above all things desiring the sanctification of thy name, the coming of thy kingdom, the doing of thy will on earth as it is in heaven, &c. through Jesus Christ our Redeemer, Mediator, and Advocate,
A DECLARATION OF CERTAINE SPIRItuall Desertions, serving to terrify all drowsy Protestants, and to comfort them which mourn for their sins.
AMong all the works of God's eternal counsel, there is none more wonderful then is Desertion: which is nothing else but an action of God forsaking his creature.
Furthermore, God forsakes his creature, not by withdrawing his essence or being from it: for that cannot be, considering God is infinite; and therefore must needs at all times be everywhere: but by taking away the grace and operation of his Spirit from his creature.
Neither must any think it to be cruelty in God to forsake his creature which he hath made: for he is sovereign Lord over all his works: and for that cause he is not bound to any; and he may do with his own whatsoever he will. And this his will is not to be blamed: for men are not to imagine, that a thing must first be just, and then afterward that God doth will it: but contrariwise, first God wills a thing, and thereupon it becomes just.
Again, sin is so wretched a thing in the eyes of God, that he utterly forsakes his creature for a punishment thereof. Now everything, so far forth as it is a chastisement or punishment, is good; considering that the inflicting thereof is the execution of justice.
And God never forsakes the creature against the will thereof: but in the very time of Desertion, it voluntarily forsaketh and refuseth grace, and chooseth to be forsaken: wherefore if any hurt or misery insue thereof, let the creature blame it self and praise the Lord.
Desertions thus described are of two sorts, eternal and temporary.
Eternal desertions are those, whereby God upon just causes known to himself forsakes his creature wholly and forever. Thus the devil with his angels, and that part of mankind which is prepared to destruction, is forsaken. For first, God before all worlds, did decree according to the purpose of his own will to refuse them without the grant of any mercy. Secondly, after they are created and live in the world, he giveth them no Savior. For Christ is only the redeemer of the Elect, and of no more: which may thus appear. For whō Christ makes no Intercession, for thē he hath wrought no Redemption. But for them only which are elected & shall believe in him, he makes intercession. I pray (saith he) not for the world, but for them which thou hast given me. And again, I pray not for these alone, but for them also which shall believe in me through their word. Wherefore Christ is a redeemer to none but to the Elect. Thirdly, he reserveth them to eternal damnation for their sins; which is a total separation from God, and the accomplishment of all other Dese • tions.
For the effecting of this, God exerciseth wicked men and reprobates in this life with diverse particular desertions, and that after this manner. He bestoweth all sorts of benefits on them as on his own servants: but yet so, as that he withdraweth that part of his benefit, which hath the promise of life eternal annexed to it in the word. And in this matter he dealeth as a mā that sets many trees in his orchard, but so as he takes away the heart or the pith thereof. And this the Lord doth either in temporal or spiritual benefits.
- I. For temporal benefits, as wealth, honor, liberty, outward peace, the Lord dealeth very bountifully with them: He makes his sun to shine upon the just and unjust: he fills their bellies with his hid treasures: and as David saith, I fretted at the foolish, when I saw the prosperity of the wicked: for there is no bonds in their death, but they are lusty and strong, they are not in trouble as other mē, neither are they plagued as other men. But yet he holds back that which is the principal thing, and the very glory of these benefits, that is, the right use of them. For that a man may purely use God's creatures, two things are required. First, his person must stand just and sanctifieed before God by faith in Christ. For until a man's person please God, his work shall never please him. Secondly, he must use the same creatures purely: which is done partly by invocation of God's name, and partly by referring them to their set and appointed ende • ; which are God's glory, a man's own and his neighbors good. But all this is flat contrary in the ungodly man. For first, he is forth of Christ, so that his person stands unjust before God. And therefore all his actions (even those which otherwise are lawful and good) in him are mere sins. Secondly, he useth God's gifts and blessings with an evil conscience. For by reason of his want of grace to believe, he cannot resolve himself, that God as his father doth bestow his blessings on him as his beloved child in Christ; yet as a thief and an usurper, against his conscience he useth them. Add further, the creatures are used of him without invocation: for such an one cannot pray; and therefore he doth but as the swine in the • orrest, which feedeth on the mast, but never looketh up to the tree whence it falleth. Thirdly, he useth God's gifts to eui • l ends: because either he makes an idol of them by setting his heart on them, or else he imploieth them to riot, pride, and the oppression of godly men. A master of music hath his house furnished with musical instruments of all sorts: and he teacheth his own scholars artificially to use them, both in right tuning of them, as also in playing on them: there comes in strangers, who admiring the faide instruments, have leave given them of the master to handle them, as the scholars do: but when they come to practice, they neither tune them aright, neither are they able to strike one stroke as they ought • so as they may please the master and have his commendation. This world is as a large & sumptuous palace, into which are received, not only the sons and daughters of God, but also wicked and ungodly men: it is furnished with goodly creatures in use more excellent then all musical instruments: the use of them is common to all: but the godly man taught by God's spirit, and directed by faith, so useth them, as that the use thereof is acceptable to God: as for the impure and unbelieving, indeed they enjoy the creatures and gifts of God, but the pure use is wanting: for they cannot but abuse them: and therefore the wicked and the reprobate, though they should commit no other sins in the world, yet for the use of their wealth and honor, for their very eating and drinking (which in themselves are most lawful) shall be damned.
- II. Concerning spiritual blessings, first God ceaseth to grant so much as an outward calling to many men. For how many nations since the beginning of the world, much more particular men, have their been, are, & shall be, which never heard the preaching of the Gospel; nay not so much as the name of Christ, God is known in Jury, (saith David) and he hath not done so to any nation. And often in Moses and the Prophets it is mentioned that the covenant was in former times made peculiar to the Jews. And Paul in the Acts saith, that God suffered the Gentiles in former times to walk in their own ways: and of the Ephesians, before their calling he saith, that they were strangers from the promises, and without God in the world.
- III. He grants the outward means of salvation, namely the Word, Prayer, Sacraments, Discipline abundantly: but yet he quite withdraweth the operation of his spirit, whereby a conversion might be wrought. For they never have that piercing of the ear which David mentioneth, nor the opening of the heart with Lydia, nor that teaching of God, when they are drawn of the father to Christ. And in so doing indeed, only he offereth grace, but doth not exhibit and confer it: not that he mocketh any, but that in so doing he may every way convince and bereave them of excuse. As the Lord speaketh to Isaiah, Go and say to this people, ye shall hear indeed, but ye shall not understand: ye shall plainly see, but not perceive: make the heart of this people fat, make their ears heavy, and shut their eyes, least they see with their eyes, and hear with their ears, and understand with their hearts, and convert, and he heal them. If our Gospel be hid (saith Paul) it is hid in them that perish. Men that have long lived under the preaching of the Gospel, and yet still remain ignorant and impenitent, let them beware and take heed of this desertion; and they are with trembling to lay to their hearts, that which the holy Ghost speaketh of Hophni and Phinehas, They obeyed not the voice of their father, because the Lord would destroy them.
- IIII. To go further, he bestoweth on them many worthy properties of faith. As first, a knowledge of the divine truth in the Law and the Gospel. Secondly, an assent to the said truth. Thirdly, a joyful rejoicing and boasting in speaking and hearing of it. Fourthly, an outward profession of it for a time. But he doth not bestow that quality and virtue of faith, which is, as it were, the very soul of it: without which faith is dead and saveth none, namely, the inward assurance and certificate of his love and favor in Christ, with a sense and feeling of the same in heart. Neither are the former duties of faith perpetual and sound in them, for the reprobate is not induced to them by any assurance of God's mercy, but by other sinister occasions, as are: First, desire of knowledge in divine mysteries. Secondly, a delight in it. Thirdly, praise and commendation among men. Fourthly, the maintaining of wealth and honor. Fifthly, the getting of wealth or honor. Sixthly, a desire to be at unity and concord with the Nation or people where the Gospel is preached. Therefore when these ends and occasions of their believing cease, then also their faith & profession cease. In this kind of desertion, it is to be feared, that most men are. All in our Church will profess faith in Christ: yet seeing the sound conversion to God, and the sincerity of life and doctrine is very rare, we may presume that, that main property of faith which is the receiving and apprehension of Christ, is wanting in most: therefore let every man look to himself and betime labor to turn his temporary faith (if he find it in himself) into a true saving faith, wherefor he must strive first to feel his extreme need of Christ and his merits. Secondly, to hunger and thirst after him, as after meat and drink. Thirdly, to be nothing in himself, that he may be all in all out of himself in Christ. Fourthly, to be able to say that he liveth not, but Christ liveth in him by faith. Fifthly, to loathe his own sins with a most vehement hatred, and to prize and value Christ and the least drop of his blood above a thousand worlds.
- V. Again in repentance he bestoweth, first, a sight of sin: secondly, a kind of sorrow for it: thirdly, a confession of it: fourthly, a resolution for a time to sin no more. But that part of repentance which hath the promise of mercy annexed, that is, a conversion of the whole man to God he never giveth it.
- VI. Lastly, God giveth to the reprobate his spirit, but so far forth as it shall not any whit regenerate or renew his nature: but only in the outward action repress the act of sin: so as thereby without any inward change he shall be as ciuily just & upright in outward conversation, as any in the world.
Thus much of those desertions which befall the devil and his angels and all reprobates: now follow those wherewith God exerciseth even his own elect children: for the blessings that God bestoweth on them are of two sorts, either positive or privative: positive, are real graces wrought in the heart, by the spirit of God: privative are such means whereby God preserves men from falling into sin: as crosses, desertions. And these in number exceed the first, as long as men live in this world.
Before it can be declared, what these desertions are, this conclusion is to be, laid down: He which is once in the estate of grace shall be in the same forever. This appeareth in the 8. of the Rom. 30. where Paul sets down the golden chain of the causes of salvation that can never be broken; so that he which is predestinate shall be called, justified, glorified. And a little after he saith, Who shall lay anything to the charge of God's elect? and, Who shall sever us from the love of Christ? and, I am persuaded that no creature shall be able to sever us frō the love of Christ: which he would not have said, if men being in the estate of grace, might fall quite frō grace. And how should they which are justified have peace with God, if they were not sure to persevere righteous before God to the end? And how shall it be said, that hope maketh not ashamed, because the love of God (wherewith God's loves his elect) is shed abroad in their hearts, by the holy Ghost which is given them, if any may utterly fall from that love? How should the testimony of the spirit, which testifieth to the elect, that they are the children of God, be true and certain, if it may be quite extinguished? Lastly, how shall that of John be true, They went out of us, becanse they were not of us: if they had been of us, they should have remained with us, if a man may wholly fall from Christ which hath once been made a true menber of him? Our Savior Christ saith, My sheep hear my voice: and I know them, and they follow me: and I give life eternal to them, and no man shall take them out of my hand, or out of my fathers hand, and whatsoever my father giveth me shall come unto me, and whosoever cometh to me, I will not cast out. And if any of the elect being effectually called might wholly fall from grace, then there must be a second insition or ingrafting into the mystical body of Christ, and therefore a second Baptism: nay for every fall a new infition, and a new Baptism; which must in no wise be granted: wherefore they which are predestinate to be in the state of grace, are also predestinate to persevere in the same to the ende.
Hereupon it followeth that the desertions of God's elect, are first of all partial, that is, such as wherein God doth not wholly forsake them but in some part. Secondly, temporary, that is for some space of time, and never beyond the compass of this present life. For a moment (saith the Lord in Isaiah) in mine anger I hid my face from thee for a little season, but with everlasting mercy have I had compassion on thee, saith the Lord thy Redeemer. And to this purpose David well acquainted with this matter, prayeth, forsake me not over long.
This sort of desertions, though it be but for a time, yet no part of a Christian man's life is free from them; and very often taking deep place in the heart of man, they are of long continuance. David continued in this dangerous fall about the space of an whole year before he was recovered. Luther confesseth of himself, that after his conversion, he lay three years in desperation. And common experience in such like cases can make record of longer time.
The manner, God useth in forsaking his own servants, is of two sorts; the first is by taking away one grace & putting another in the room: the second, by hiding his grace as it were in a corner of the heart.
God takes away his grace, and puts another in the room, diverse ways.
- I. First, he bereaveth his own children of outward prosperity, yea he will load them with crosses; and yet he will make a good supply by giving patience. David is driven out of his kingdom by his own son: a heavy cross: yet the Lord ministereth an humble and patient spirit, so as he was content to speak, If the Lord thus say, I have no delight in thee: behold here I am, let him do to me as seemeth good in his eyes. So likewise Christian Martyrs are bereaved of all outward safety, and laid open to the violence and persecution of tyrants; yet inwardly they are stablished by the power of the might of God, when they are most weak they are most strong, and when they are most foiled, then they obtain victory.
- II. Secondly, the Lord cuts off the days of this life, and for recompense to his own elect gives life eternal, The righteous is taken away for the evil to come. This is manifest in Josiah, of whom it is said, Behold, I will gather thee to thy fathers, and thou shalt be put in thy grave in peace, and thine eyes shall not see all the evil which I will bring upon this place.
- III. Thirdly, God takes away the feeling of his love, and the joy of the holy Ghost for a season: and then in the room thereof he kindles an earnest desire and thirsting with groans and cryings unto heaven, to be in the former favor of God again. This was David's case, when he complained and said, My voice came to God when I cried, my voice came to God and he heard me: in the day of my trouble I sought the Lord, my sore ran and ceased not in the night: my soul refused comfort. I did think upon God and was troubled: I prayed and my spirit was full of anguish. Selah. The like was the estate of the Church making her mone unto God in Isaiah, O Lord, why hast thou made us to err from thy ways? and hardened our hearts from thy fear? Return for thy servants sake, and for the tribes of thine inheritance.
- IV. Fourthly, God grants his servants the holy means of salvation, namely preaching, prayer, sacraments, and holds back the efficacy of his • pirit for a time. In this case they are like the corn field that is plowed & sowed with good corn: but yet for a time, it never gives rooting beneath, nor so much as a show of any blade appears above. Thus the spouse of Christ, whē she comes into his wine-seller, she falls into a swowne; so as she must be stayed with flagons, and comforted with apples, because she is sick of love.
- V. Fifthly, God giveth his children a strong affection, to obey his will, but he lets them fail in the act of obedience it self, like as the prisoner who hath escaped the hand of his gayler, hath an affection to run a thousand miles every hour; but having happily his bolts on his legs, he cannot for his life but go very softly, gauling and cha • ing his flesh; and with much grief falling again into the hands of his keeper. This is it, that Paul complaineth of when he saith, I delight in the law of God, concerning the inner man: but I see another law in my members, rebelling against the law of my mind, and leading me captive to the law of sin, which is in my members. O wretched man that I am, who shall deliver me from this body of death?
The second manner of God's forsaking his Elect is, when he hides his graces for a time: not by taking them quite away, but by covering them and by removing all sense and feeling of them. And in this case they are like the trees in the winter season, that are beaten with wind and weather, bearing neither leaf nor fruit, but look as though they were rotten and dead, because the sap doth not spread it self, but lies hid in the root. David often was in this case, as namely when he saith, Will the Lord absent himself forever? And will he show no more favor? is his mercy clean gone forever? doth his promise fail for evermore? Hath God forgotten to be merciful? Hath he shut up his tender mercies in displeasure? Selah.
This comes to pass, because the Lord very often in and by one contrary works another. Clay and spittle tempered together in reason should put out a man's eyes: but Christ used it as a means to give sight to the blind. Water in reason should put out fire: but Elias when he would show that Jehovah was the true God, pours water on his sacrifice, and fills a trench therewith to make the sacrifice burn. The like appeareth in the work of grace to salvation. A man that hath lived in security, by God's goodness hath his eyes opened to see his sins and his heart touched to feel the huge and loathsome burden of thē, and therefore to bewail his wretched estate, with bitterness of heart. Hereupon he presently thinks that God will make him a firebrand of hell: whereas indeed the Lord is now about to work, and frame in his heart sanctification and sound repentance never to be repented of. The man which hath had some good persuasions of God's favor in Christ, comes afterward upon many occasions to be troubled and to be overwhelmed with distrustfulness & grievous doubtings of his salvation, so as he judgeth himself to have been but an hypocrite in former times, and for the time present a cast-away. But indeed hereby the Lord exerciseth, fashioneth, and increaseth his weak faith. In one word, mark this point, That the graces of God peculiar to the elect, are begun, increased, and made manifest in or by their contraries.
A man in this desertion cap discern no difference between himself and a cast-away: and the rather if with this desertion be joined a feeling of God's anger: for then ariseth the bitterest temptation that ever befell the poor soul of a Christian man, and that is a wrestling and struggling in spirit and conscience, not with the motions of a rebelling flesh, nor the accusations of the devil, which are oftentimes very irksome and terrible, but against the wrath of a revenging God. This hidden and spiritual temptation more tormenteth the spirit of man, then all the racks or gibbets in the world can do. And it hath his fits after the manner of an ague, in which even God's own servants ouercarried with sorrow may blaspheme God, and cry out that they are damned. Job was in this estate: as he testifieth, Oh that my grief were waied (saith he) and my miseries were laid together in the balance: for it would be heavier then the sand of the sea: therefore my words are swallowed up; for the arrows of the Almighty are in me: the venom thereof doth drink up my spirit, and the terrors of god fight against me. And further he complains that the Lord is his enemy, that he writes bitter things against him, and that he sets him as a But to shoot at. This was David's temptation when he said, O Lord rebuke me not in thy anger, neither chastise me in thy wrath, have mercy upon me O Lord, for I am weak: O Lord heal me, for my bones are vexed, my soul is also sore troubled: but Lord howe long wilt thou delay? Return O Lord, deliver my soul, save me for thy mercies sake.
Hence it follows, that when any that hath been a professor of the gospel shall despair at his end; that men are to leave secret judgments to God, and charitably to judge the best of them. For example, one Master Chambers at Leicester of late, in his sickness grievously despaired, and cried out that he was damned, and after died: yet it is not for any to note him with the black mark of a reprobate. One thing which he spake in his extremity ( O that I had but one drop of faith ) must move all men to conceive well of him. For by this it seemeth that he had an heart which desired to repent & believe; & therefore a repentant and believing heart indeed. For God at all times, but especially in temptation, of his great mercy accepts the will for the deed. Neither is it to be regarded that he said he was damned; for mē in such cases speak not as they are, but as they feel themselves to be.
Yea, to go further, when a professor of the gospel shall make away himself, though it be a fearful case, yet still the same opiniō must be carried. First, God's judgments are very secret. Secondly, they may repent in the very agony for anything we know. Thirdly, none is able to comprehend the bottomless depth of the graces and mercies which are in Christ.
Thus much of the manner which God useth in forsaking his elect; Now follow the kinds of desertion, which are two: desertion in punishment, desertion in sin.
Desertion in punishment is, when God deferreth either to mitigate or to remove the cross and chastisement which he hath laid upon his children. This befell Christ on the cross, My God (saith he) my God, why hast thou forsaken me? This was the complaint of Gideon, Did not the Lord bring us out of Egypt? But now the Lord hath forsaken us, and delivered us into the hands of the Midianites. Judge. 6. 13. Master Robert Glover Martyr at Coventry, after he was condemned by the Bishop, and was now at the point to be delivered out of the world, it so happened, that two or three days before his death, his heart being lumpish and desolate of all spiritual consolation, felt in himself no aptness nor willingness, but rather a heaviness and dullness of spirit, full of much discomfort to bear the bitter cross of martyrdom ready now to be laid upon him: whereupon he fearing in himself, least the Lord had withdrawn his wonted favor from him, made his mone to one Augustine his friend, signifying unto him how earnestly he had prayed day & night unto the Lord, and yet could receive no motion nor sense of any comfort from him, unto whom the said Augustine answered again, willing him patiently to wait the Lord's pleasure, and howsoever his present feeling was, yet seeing his cause was just and true, he exhorted him constantly to stick to the same, & to play the man, nothing doubting but the Lord in his good time would visit him, & satisfy his desire with plenty of consolation, &c. The next day when the time came of the martyrdom, as he was going to the place, and was now come to the sight of the stake, although all the night before praying for strength and courage, he could feel none, suddenly he was so replenished with the holy Ghost, that he cried out clapping with his hands to Augustine, & saying with these words; Augustine, he is come, he is come, &c. and that with such joy and alacrity, as one seeming rather to be risen from some deadly danger to liberty of life, then as one passing out of the world by any pains of death.
Desertion in sin, is when God withdrawing the assistance of his spirit, a man is left to fall into some actual and grievous sin. And for all this no man is to think that God is the author of sin, but only man that falleth, & Satan. A resemblance of this truth we may see in a staff: which, if a man shall take & set upright upon the ground, so long as he holds it with his hand, it stands upright; but so soon as he withdraws his hand, though he never push it down, it falls of it self. In this desertion was the good king Hezekiah, of whom the holy Ghost speaketh thus: Hezekiah prospered in all his ways, therefore dealing with the Ambassadors of the Princes of Babel which set to him to inquire of the wonder which was done in the land, God left him (namely, to the pride of his heart to exalt himself) in tempting him, that he might try out all that was in his heart. To this place appertain, Noes drunkenness, David's adultery, Peter denial of Christ. The reason of such desertions may be this. If a patient shall be grievously sick, the physician will use all manner of means that can be devised to reco • er him, & if he once come to a desperate case, the physician rather then he will not restore him, will employ all his skill; he will take poison, and so temper it, and against the nature thereof he will make a sovereign remedy to recover health. The elect children of God, are diseased with an inward, hidden, and spiritual pride; whereby they affect themselves, and desire to be something in themselves forth of Christ: and this sin is very dangerous: first • because when other sins die in a man, this secret pride gets strength: for God's grace is the matter of pride, in such wise, that a man will be proud, because he is not proud: for example, if any shall be tempted of the devil to some proud behavior, and by God's grace get the victory; then the heart thus thinketh, Oh thou hast done well, thou hast foiled the enemy, neither pride nor any other sin can prevail against thee; such and such could never have done so: and a very good man shall hardly be free from such kind of motions in this life. Secondly, there is no greater enemy to faith then pride is: for it poisoneth the heart and maketh it incapable of that grace, so long as it bereth any sway: for he that will believe in Christ must be annihilated, that is, he must be bruised and battered to a flat nothing, in regard of any liking or affection to himself, that he may in spirit mount up to heaven, where Christ sits as the right hand of the father, & as it were with both the hands of faith grasp him with all his blessed merits, that he may be wisdom, righteousness, sanctification, redemption, life, good works, & whatsoever good thing he is, neither in, nor by, nor for himself; but every way forth of himself in Christ. Now, this blessed cōditiō of a believing heart, by natural self-love and self-liking is greatly hindered. God therefore in great mercy to remedy this dangerous corruption, lets his elect servants fall into trouble of mind and conscience, & if they happily be of greater hardness of heart into some actual sin: and so declaring his wonderful mercy in saving them, he is fain against his mercy to bring them to his mercy, & by sin to save them from sin. By this means the Lord, who can bring light out of darkness, makes a remedy of sin to slay pride, that invincible monster of many heads, which would slay the soul.
Though this be so, yet none must hereupon venter to commit any sin against God's commandments, least in so doing they cast away their souls. For the godly man, though he fall into sin, yet it is against his purpose, and it makes his heart to bleed: and the course of his life shall be always upright and pleasing unto God: because he is led by the spirit of God.
The ends for which god useth desertiōs are three, the first is the chastisement of sins past in the former part of man's life, that he may search them out, consider thē, & be heartily sorrowful for thē: for this end was Job's trial. Trou writest (saith he) bitter things against me, & makest me to possess the sins of my youth.
The second end is, that God may make trial of the present estate of his servants: not that he is ignorant what is in man, but because he would have all men know themselves. To this effect saith Moses. And thou shalt remember all the way which the Lord thy God led thee in the wilderness for to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldst keep his commandments or no. This also was the end why the Lord left Hezekiah to prove and try what was in his heart.
This trial by desertion serveth for two purposes: for otherwhiles the Lord useth it for the manifestation of some hidden sin, that the godly may be deeplier humbled, and crave more earnestly pardon of that and other sins. For as the beggar is always mending and peecing his garment, where he finds a breach: so the penitent and believing heart must always be exercised in repairing it self where it finds a want.
Again, ofttimes this trial serves to quicken and revive the hidden graces of the heart, that men may be thankful for them, and feel an increase of thē in the heart. The good husbandmā cuts the branches of the Vine, not that he hath a purpose to destroy them, but to make them bear more fruit. In the Cāticles when Christ left his spouse, then she riseth out of her bed, she opens the door, her hands drop myrrh on the bar of the door: then further she seeks & calls for him, and praiseth him more then ever before. David testifieth the like of himself: In my prosperity I said I shall never be moved, &c. but thou didst hide thy fa • e and I was troubled. Then cried I to thee, O Lord, & prayed to my Lord. Lastly, men that live in the Church, being for a time left of God, become so impenitent as that they must be given up to Satan; yet for no other cause, but that the flesh may be killed, and the spirit made alive in the day of the Lord.
The third end is the preuēting of sin to come. This appeareth in Paul; Least (saith he) I should be exalted out of measure through the abundance of revelations, there was given unto me a prick in the flesh, the messenger of Satan to buffet me because I should not be exalted out of measure. In the former times when the Lord among many others had set out Cranmer for the maintenance of his blessed truth against his and God's enemies, he left him for a while to fall from his religion, and to make a dangerous recantation: but so as thereby he prevented many sins, and prepared him to a glorious martyrdom. As some of his own words may testify which he spake a little before his end: And now (saith he) I come to the great thing that so much troubleth my conscience more then anything that ever I did or said in all my life, & that is the setting abroad of a writing contrary to the truth, which now here I renounce as things written with my hand contrary to the truth which I thought in my heart, & that for fear of death and to save my life, &c. and for as much as my hand offended writing contrary to my heart, my hand shall be first punished therefore: for may I come to the fire it shall be first burned. Answerablie, when he was at the fire, first he burnt his right hand which subscribed; his body suffered the flame with such constancy & steadfastness as he never almost moved: his eyes lift up to heaven often he repeated his unworthy right hand. Thus, death which he most feared, he most desired, that he might take revenge of himself for his sin.
The use that all good Christian hearts are to make of these their desertions, is manifold. First, if they have outward rest and walk in the fear of God, & be filled with the joy of the holy Ghost, let them not be high minded, but fear, least a forsaking follow. Secondly, if in any temptation they judge themselves forsaken, let them consider this wonderful work of spiritual desertions which God exerciseth upon his own children very usually: and then it may please the Lord, they shall find it to be a restorative against many a quame & swoon of spirit and conscience into which otherwise they would certainly fall. Thirdly, seeing God for their trial doth often withdraw himself from them, let thē again draw near to God and press unto him; even as a man that shiuers of an agne is always creeping to the fire. If it be demanded howe a man should come near God, the answer is, by the use of his word and prayer. For by his word he speaks to thee, and by prayer thou speakest to him. Lastly, seeing by desertions God will take experience of his servants, let every man try & searc • his ways, and ever be turning his feet to the ways of God's commandments: let him endeavor to keep a good conscience before God & before all men, that so he may with David say, Judge me O Lord, for I have walked in mine innocence: my trust hath been always in the Lord: I shall not slide: prove me, O Lord, and try me, examine my rains and my heart.
A CASE OF CONSCIENCE, THE GREATEST THAT EVER WAS; HOW A MAN MAY KNOW whether he be the child of God, or no.
Resolued by the word of God.
Whereunto is added a brief Discourse taken out of Hier. Zanchius.
2. Pet. 1.10. Give all diligence to make your Election sure, for if ye do these things ye shall never fall.
Printed for Thomas Man, and John Porter. 1600.
To the godly Reader.
IN God's Church commonly they who are touched by the spirit, & begin to come on in Religion, are much troubled with fear that they are not God's children; and none so much as they. Therefore they often think on this point: and are not quiet till they find some resolution.
The spirit of God, (as best knowing the estate of God's children) hath penned two parcels of holy scripture, for the full resolving of this case; namely the 15. Psalm and • he first Epistle of Saint John.
And for the helping of the simple and unlearned, who desire to be informed concerning their estate, I have propounded these two parts of scripture, in the form of a Dialogue: and have joined thereunto a little discourse concerning the same matter, penned in Latin by H. Zanchius, a learned Divine, and now englished.
Use this labor of mine for thy benefit and comfort: & the Lord increase the number of them which may rejoice that their names are written in heaven.
W. Perkins.
THE FIRST EPISTLE OF JOHN, IN form of a Dialogue. The Speakers. John. Church.
CHAP. I.
MAny among us deny the Godhead, and many the manhood of Christ.
That which was from the beginning [ and therefore true God ] which we have heard [ namely speaking ] which we have seen with these our eyes, which we have looked upon, and these hands of ours have handled of that word [ not the sounding but the essential word of the Father, ] of life [ living of himself, and giving life unto all other. ]
Before you go any further, this word of life is invisible, how then could it be seen?
[ Yes ] for that life was made manifest [ to wit, in the flesh, ] and we [ I with many others ] have seen it, and bear witness, and publish unto you that eternal life, which was with the father [ eternally before this manifestation ] and was made manifest unto us.
Menander, Ebion, and Cerinthus, having been teachers among us, confidently deny these things which you say: and they bear us in hand, that they seek our good.
That [ which I will repeat again for more certainties sake ] which we have seen and heard, declare we unto you, they ye may have fellowship with us, and that our fellowship also may be with the father, and with his son Jesus Christ.
And these things write we unto you, that your joy might be full [i. might have sound consolation in your consciences. ]
Well then lay us down some ground, whereby we may come to be assured that we have fellowship one with another, and with Christ.
This then is the message which we have heard of him, & declare unto you that God is light [i. pureness it self and blessedness; whereas men and Angels are neither, but by participation ] and in him is no darkness.
Some that make profession among us, continue still in their old course and conversation; and yet they say they have fellowship with God.
If we say that we have fellowship with him, and walk [ lead the course of our lives ] in darkness, [i. ignorance, error, impiety, ] we lie, [ dissemble, ] and do not truly [ deal not sincerely. ]
What then is the true mark of one which hath fellowship with God?
If we walk in the light, [ lead the course of our lives in sincerity of life and doctrine ] we have fellowship one with another.
We are so defiled with sin, that we often doubt, least we have no fellowship with God.
The blood of Jesus Christ his son cleanseth us from all sin.
Some among us are come to that pass, that they say they have no sin: and that this estate is a sign of fellowship with God.
If we say we have no sin, we deceive our selves, [ imagining that to be true which is otherwise ] and the truth is not in us.
How then may we know that our sins are washed away by Christ?
If we confess our sins [ namely with an humbled heart desiring pardon ] he is faithful and just [ in keeping his promise, ] to forgive us our sins, and to cleanse us from all unrighteousness.
If we say [ as they before named do ] we have not sinned, we make him a liar [ whose word speaks the contrary, ] and his word is not in us [ his doctrine hath no place in our hearts. ]
CHAP. II.
IF this be true which hath been said, that the blood of Christ doth cleanse from all sin; and that if we do confess them they shall be pardoned; our corruption tells us that we may sin freely.
Alas, we fall oft by infirmity: what shall we then do?
If any man sin, we have an advocate [ who in his own name and by his own merits pleads our cause ] to the Father Jesus Christ the just [ and therefore fit to make intercession. ]
But how may everyone of us in particular know that Christ is his advocate?
He is the propitiation [i. a covering of sin or reconciliation, as the propuiatorie of the Ark covered the law, ] and not for our sins only, but also for the sins of the whole world [ not only Jews but also Gentiles of all sorts. ]
Be it that I know him to be my advocate, may I not be deceived? howe may I know that this my knowledge is effectual to salvation?
Hereby are we sure that we know him [ here, that knowledge is meant, whereby a man applies Christ and all his benefits to his own soul ] If we keep [ to keep is not to fulfil, but to have a care and desire to do it; for God of his mercy, to his servants accepts the will for the deed ] his commandments.
Many among us profess that they know Christ, but their lives be not according.
He that saith, I know him, and keeps not his commandments, is a liar, and the truth is not in him.
How may it be proved, that the endeavor to keep God's commandments is a mark of faith and fellowship with Christ.
[ He in whom the love of god is perfect, may hereby know that he is in Christ. ] But he that keepeth his word, in him is the love of God: [i. not that love wherewith God loveth him; but that, whereby he loveth God ] is perfect indeed: [i. sincere and sound: perfection being opposed not to imperfection, but to hypocrisy: ] hereby [ therefore ] we know that we are in him.
He that saith he remaineth in him, ought to walk even so, as he hath walked: [ and therefore he must needs endeavor himself in the commandments. ]
Declare unto us some of the principal of these commandments?
Brerhren, I write no new commandment unto you: But an old commandment which ye have heard from the beginning: this old commandment is the word which ye have heard from the beginning.
Again, a new commandment I write unto you, that, which is true [ to wit that the commandment is new which he will not write [in him] who reneweth the commandment of old given to Moses ] and also in you, for the darkness is past [i. the hardening of the minds of men under the old testament, whereby they did but in a small measure understand the word [and that true light] a greater measure of illumination, as also the writing of God's laws, not in tables of stone, but in the fleshy hearts; so as they be transformed into the obedience thereof ] now shineth.
Well, set down this commandment which is so ancient, and is now renewed.
He that saith [ as many among you do ] that he is in that light [ than is, that he is both plentifully enlightened and borne anew ] & hates his brother, is in darkness [ under the estate of damnation, not yet truly regenerate, ] until this time.
He that loveth his brother abideth in that light; [ is truly enlightened and regenerate • ] and there is no offense, [i. he will give no occasion of evil ] in him.
But [ on the contrary ] he that hateth his brother is in darkness, and walketh in darkness [ leadeth his life in ignorance and ungodliness ] and knoweth not whither he goeth because that darkness hath blinded his eyes.
What mooneth you to deliver unto us all these notes and signs of our new birth, and communion with Christ?
Little children I write unto you because your sins are forgiven you; for his names sake [i. by Christ and his merit; that ye may be certified to your comfort of this. ]
[ And that no kind of men among you might doubt of this, ] I write unto you Fathers, because ye [ delighting to tell and hear of old and ancient matters ] have known him [ that is, Christ ] that is from the beginning • I write unto you young men, because ye [ delighting to show your valor and strength ] have overcome the evil one, [ that is, Satan: ] I write unto you little childrē, [ who delight always to be under the fathers wing, ] because ye have known the father.
[ And again, because we are dull to mark • and remember that which is good for us: ] I have written unto you Fathers, because ye have known him that is from the beginning: I have written unto you young men, because ye are strong, and the word of God abideth in you: and ye have overcome that wicked one.
If we be in the estate of grace under God's favor in Christ; howe may we abide in it?
Love not this world [ the corrupt estate of mankind out of Christ, ] neither the things that are in the world [ for first of all; to give reasons, ] if any man love this world, the love of the Father [ wherewith he loved the father ] is not in him.
[ Secondly ] for all that is in this world, as the lust of the flesh [ the corruption of nature, which chiefly breaketh out in evil concupiscence ] the lusts of the eyes [ the fruit of the former, stirred up by outward provocations, especially in the eye, as it is manifest in adultery or covetousness ] and the pride of life [i. Arrogancy and ambition among men in common conversation of life, ] is not of the father, but of the world.
And [ thirdly ] this world passeth away and the lust thereof: but he that fulfilleth the will of God, abideth forever.
What other things are we to do, that we may continue?
Little children, it is the last time; and as ye have heard that Antichrist shall come, [ a special Antichrist, the chief of all other; who is now manifest to be the Pope of Rome ] even now are there many Antichrists [ heretics, denying either the natures of Christ, or his offices; or the vniō & the distinction of his natures: ] whereby we know that it is the last time.
Those whom you call Antichrists, were of our company, and professed as we do.
They went out from us, but they were not of us: for if they had been of us, they should have continued with us. But this cometh to pass, that it might appear that they are not all of us.
How can we be assured of our continuance in grace: for we may fall as well as they do?
But ye have annointment, [ the grace of God's holy spirit, resembled by the annointings in the Old Testament ] from that holy one [ Christ, Luke 1. 15. ] and know all things.
If we know all things, then you need not write unto us of these matters.
I have not writ̄ unto you, because ye know not the truth: but because you know it, and that no lie is of the truth [i. ye can distinguish between the sound doctrine of the Gospel and errors. ]
What is this lie which you speak of?
Who is a liar, [ a deceiver, a seducer, ] but he that denieth that Jesus is Christ, [ the Messias or Savior of mankind. ] The same is that Antichrist, that denieth the Father and the Son.
These whom you mean (say they) defend the doctrine of God as well as we; and they use to call him Father.
Who so denieth the Son, hath not the Father.
What do you infer upon this, if it be the last time as you have said?
Let therefore abide in you, that same [ doctrine concerning Christ ] which ye have heard from the beginning: [ which the Apostles preached, and before them the Prophets since the beginning of the world ] If that which ye have heard from the beginning remain [ ye believing and obeying it ] in you, ye also shall continue in the same, and in the father.
And this is the promise which he hath promised us, even life eternal.
We cannot persuade our selves of perseverance, seeing men so commonly fall away from Christ among us?
These things have I written unto you, concerning them that deceive you; [ not meaning them of you, as you seem to take it. ]
But that annointing [ the spirit which ye have received of Christ and which hath led you into all truth ] which ye have received of him, dwelleth in you [ ubideth in you, and will so continue: ] and ye need not that any man teach you, [ any other doctrine beside this which ye have learned already: ] but as the same Annointing teacheth you all things, and is true and not lying, and as it taught you, ye shall abide in him.
And now, little children abide in him; that when he shall appear, we [ being justified in Christ. ] may have boldness, and not be ashamed, [ neither Satan nor our consciences accusing us for sin, ] before him at his coming.
We are still in doubt to return back to that which you said before, how an endeavor to keep the commandments, should be a sign of fellowship with Christ.
CHAP. II.
ARe not we then borne of God?
The world doth not report us as the sons and daughters of God, but for the refuse and offscouring of the world.
For this cause the world knoweth not you, because it knoweth not him.
Can God's children be subject to such infirmities and miseries as we are?
Dearely beloved now are we the sons of God, but yet it is not made manifest what we shall be: and we know that when he shall be made manifest, we shall be like him; [ having not equality, but likeness of holiness and glory: ] for we shall see him as he is; [ for now we see him as it were through spectacles in the word and Sacraments. ]
Alas poor wretches, we are not like God's children; for we are even sold under sin, and daily carry a mass of corruption about us.
Everyone that hath this hope [ to see him as he is ] purifieth [i. though he be subject to sin, yet he desireth and useth the means to cleanse himself from sin: ] even as he is pure, [ setting before him Christ as a pattern to follow. ]
How prove you that an endeavor to purify our selves, is a note of adoption?
[ By the contrary ] whosoever committeth sin [ p • actiseth sin with full consent of will, not endeavoring himself in holiness of life, ] transgresseth also the law: [ and for that cause, being under the curse of the law, cannot be God's children: ] for sin is the transgression of the Law, [ understand, by Law, not moral Law, but any commandment of God, whether it be in the law or Gospel.
And [ again ] ye know that he was made manifest, [ took our nature on him ] that he might take away our sins [ the guilt and punishment at once, and the corruption by little and little, ] and in him is no sin.
[ Thirdly ] whosoever abideth in him sinneth not: [ he doth not give himself to sin, so as it should reign in him: ] Whosoever sinneth; hath not seen him, nor known him: [ to wit, effectually, so as he can apply Christ and all his benefits to himself. ]
But some teach that faith is sufficient, and they embolden us to live as we will.
Little children, let no man deceive you; he that worketh righteousness, is righteous, as he is righteous.
He that committeth sin, [ though he say he doth believe, and therefore thinks himself justified before God, ] is of the Devil, [i. resembleth the Devil, as the child doth the father; and is governed by his spirit: ] for the devil sinneth frō the beginning [ of the world ] [ which appeareth that ] for this purpose was made manifest the Son of God; that he might dissolve the works: [ for the beginning and continuance of all rebellion and disobedience to God, ] of the Devil.
[ And further, to display th • se seducers ] whosoever is borne of God sinneth not, [i. doth not keep a course in sin, howsoever he fall by infirmity: ] for his seed [i. God's word cast into the heart by the operation of the Spirit, making a man to spring up into a new creature, ] remaineth in him: neither can he sin because he is borne of God.
Briefly to come to the point: how may it be known, who is God's child, and who (is to be reputed) the child of the devil.
In this are the children of God known and the children of the devil: whosoever worketh not righteousness, is not of God; neither [ to give you a plai • example, ] he that loveth not his brother.
For, this is the message which ye have heard from the beginning, that we should love one another.
Not as Cain: he was of that evil one [ Satan, ] and slue his brother: and wherefore slue he him? because his own works were evil, and his brothers good.
Yet if we love those which be our brethren, according to the flesh never so much, they cease not to hate and persecute us.
If not to love, be a note of the child of the devil, what is the note of gods child?
We know that we are translated from death to life, because we love the brethren, [i. such as be Christians, because they are Christians, ] [ as on the contrary ] he that loveth not his brother, abideth in death: [ is under the state of damnation. ]
Whosoever hateth his brother, is a manslayer, and ye know that no manslayer hath eternal life abiding in him.
You have shown us fully, that love is a work of adoption: Now show us how we may know whether we love our brethren or not?
Hereby we have perceived love, that he laid down his life for us: therefore we ought [ carried with the like affection of love ] to lay down our lives for the brethren.
Many in speech do pretend love, but we find not this willing affection and readiness to show love.
Whosoever hath this worlds good, [ wherewith this life is sustained ] and seeth his brother have need, and shutteth up his bowels [i. hath no compassion, because it showeth it self by the rolling of the intralls ] from him, how dwelleth the love of God in him?
What other note is there of true love?
My little children, let us not love in word, nor in tongue only, but in deed and in truth [ sincerely. ]
1. For thereby we know that we are of the truth, [ sound professors of the gospel of Christ, ] 2. and shall before him appease our hearts [ in regard of any accusation that our conscience shall lay unto us before God's judgment seat. ]
If our heart condemn us, [ an evil conscience accuse us ] God is greater then our heart [ namely in judging of us: ] and knoweth all things.
How may we know that our consciences will not condemn us?
Beloved, if our hearts condemn us not, then have we boldness towards God, [i. to come unto him by prayer. ]
What other fruits is there of true love?
Whatsoever we ask, we receive of him; because we keep his commandments, and do those things which are pleasant in his sight.
What are these commandments?
This then is his commandment, that we believe in the name of his Son Jesus Christ, and love one another as he gave commandment.
Have they which keep these commandments their prayers granted? prove this.
How may we know that God dwelleth in us, and we in him?
CHAP. IIII.
TO return again to that which was before mentioned: shall we believe all that say they have the spirit?
Dearely beloved, believe not every spirit [i. doctrines, which men bragging of the spirit do teach ;] but try the spirits whether they be of God: for many false prophets are gone out into the world.
How may we discern of spirits?
Hereby shall ye know the spirit of God; every spirit [ doctrine ] which confesseth that Jesus Christ [ the Messias ] is come in the flesh [ is made true man; this being the substance of the Gospel, ] is of God.
And every spirit that confesseth not that Jesus Christ is come in the flesh, is not of God: but this is the spirit of Antichrist, of whom ye have heard, that he shall come, and now already he is in the world.
We fear: because these false spirits are of great power, to persuade and seduce many.
Little children, ye are of God, and have overcome them: for greater is he that is in you [ God's spirit, ] then he that is in the world [ the spirit of Satan. ]
But the doctrine of these men is of great account, and hath many followers in the world; ours hath but few which embrace it.
They are of this world, therefore speak they of this world, and this world [i. ignorant and ungodly men ] heareth them.
We are of God: he which knoweth God, heareth us: he which is not of god heareth us not. Hereby know we the spirit of truth, and the spirit of error [ namely by the liking and applause of the world. ]
How may we preserve our selves against these seducers?
Beloved, let us love one another, for love cometh of God: and everyone that loveth is borne of God, and knoweth God: [ by a special knowledge, whereby they are assured that God the father of Christ is their father: Christ their Redeemer: the holy Ghost their sanctifier. ]
He that loveth not, knoweth not God, for God is love, [i. wholly bent to show his love and compassion to his people. ]
[ For a proof of this, ] herein was that love of God made manifest among us, because God sent that his only begotten Son into the world, that we might live through him.
Herein is that love, not that we loved God; but that he loved us: and sent his Son to be a reconciliation for our sins.
What of all this?
How can God manifest his love to us, he being a spirit invisible?
No man hath seen God at any time: [ nevertheless ] if we love one another, [ that is a sign ] that God dwelleth in us, & his love is perfect in us: [i. that love wherewith he loveth, is thoroughly made manifest towards us by our love: as the light of the moon shining on us, argueth the light of the Sun shining upon the moon, of whom (as from the fountain) the moon takes her light. ]
How may we know that God dwelleth in us?
Hereby do we know, that we dwell in him, and he in us: because he hath given us of his spirit.
What other sign have you of God's dwelling in us?
We have seen and do testify, that the Father sent that Son to be the Savior of the world.
Whosoever confesseth [ in faith and love ] that Jesus is the Son of God; in him dwelleth God, and he in God.
The devil will confess Christ.
And we [ which is more ] have known and believed the love which god hath in us.
Declare how our love should be a sign of God's dwelling in us?
God is love we grant, but how may we know, that God is love to us?
Hereby is that love perfect, [i. fully made manifest in us ;] that we may have boldness [ to stand before him without fear, ] in the day of judgment: for even as he is, even so are we in the world [ not in equality, but in conformity of holiness. ]
[ As may appear by the contrary ] there is no fear in love [i. when a man is assured of God's love to him, he doth not distrust nor servilely fear him in respect of his sins ] but perfect love casteth out fear: for fear hath painfulnes [ checkings and torments of conscience ;] and he that feareth is not perfect in love.
What other sign is there that God is love to us?
We love him because he loved us first [ as when a man warms him, the heat of his body is because the fire is first hot. ]
If this be so, then they which love not their brethren, are loved of God in Christ: seeing all generally say they love God.
CHAP. V.
WHosoeuer believeth that Jesus is that Christ [ true Messias ] is borne of God: and everyone that loveth him which did beget [i. God the father, ] loveth him also which is begotten of him, [ the child of God a true Christian. ]
This being manifest that they are hypocrites which say they love god, yet show no love to their brethren; teach us how we may know that we love our brethren.
In this we know that we love the children of God, when we love God and keep his commandments, [ that is, endeavor to keep; the beginning of the action being put for the whole. ]
For this is the love of God [ the duty of love to God ] that we keep his commandments.
But no man can keep the Law.
His commandments are not burdenous [ to them that are in Christ, and are freed from the curse of the law, which makes the law grievous, and are also guided by his holy spirit. ]
[ And this is apparent ] for all that is borne of God overcometh the world, [ Satan with all corruptions and works of darkness. ]
By what means?
And this is the victory which hath overcome the world, even our faith [ which is the instrument and hand whereby we lay hold on him, that he in us, and so we by him might overcome the world. ]
Who is that overcometh this world, but he which believeth that Jesus is that Son of God?
How may we be resolved that Jesus of Nazareth the son of Mary, was the son of God, and the Messias: he came but basely into the world?
This is that Jesus Christ, which came by water, [ sanctificatiō signified by the legal washings, ] & blood [ imputation of Christ's righteousness, or the sprinkling of his blood: ] not by water only, but by water and blood: [ because Christ worketh both justification and sanctification together: ] and it is that spirit [ a man's own conscience inwardly purified ] that beareth witness: for that spirit is truth: [ that is, that the testimony of the Spirit of adoption, certifying us that we are the sons of God, is true. ]
For [ that I may speak yet more plainly ] there are three which bear record in heaven, the Father, the Word, [ the Son ] and the holy Ghost: and these three are one, [ namely in testimony. ]
And there are three which bear record in earth, the Spirit; and the water, and blood; and these three agree in one.
How show you that these witnesses be authentical, and to be believed?
If we receive the witness of men, the witness of God is greater: for this is the witness of God, [i. that was said to come from heaven ;] which he testifieth of his Son.
[ Again, ] he that believeth in that Son of God, hath the witness in himself, [ the peace of conscience which he may feel in himself: [ And further, ] he that believeth not God, maketh him a liar: because he believed not the record, that God witnessed of his Son.
〈1 page duplicate〉 〈1 page duplicate〉What is the effect of that which these witnesses testify?
And this is that record, to wit, that God hath given unto us eternal life, and this life is in his Son.
He which hath the Son, hath life: and he which hath not the son of God, hath not life.
[ And to conclude, ] these things have I written unto you that believe in the name of the son of God, that ye may know that ye have life eternal, and that ye may believe [i. increase in faith ] in the name of that son of God.
How can we have life eternal now, that are so miserable, and so full of wants?
And this is that assurance that we have in him, that if we ask anything according to his will, he heareth us.
How may we know that God granteth our prayers, made according to his will?
If we know that he heareth [ that is (as it were) to give an ear to our prayers, ] whatsoever we ask, we know that we have the petitions which we have desired of him [ though the things which we asked, be not given us in that measure, and manner, and time, in which we asked them. ]
Let us hear an example of those things which God will grant, when we pray?
If a man see his brother sin a sin, that is not unto death; [ that is, which may be pardoned, ] let him ask [ pardon in his behalf, ] and he shall give him life for them that sin not unto death; there is a sin unto death [ after which necessarily damnation followeth, as the sin against the holy Ghost: ] I say not that thou shouldest pray for it.
But is not every sin a sin to death?
All unrighteousness is sin [ and therefore deserveth death: ] but there is a sin not unto death; [ namely, that which is pardoned in Christ. ]
We fear least we have committed this sin which is to death.
We know that whosoever is borne of God, sinneth not: but he that is begotten of God, keepeth himself, and that wicked one [ Satan ] toucheth him not [i. doth him no violence, or he cannot give him a deadly wound. ]
We know that we are of God, and this whole world lieth in evil: [ that is, in servitude under Satan and sin. ]
How show you that we are of God?
We know that the son of God is come, and hath given us a mind to know him that is true, and we are in him that is true: that is, in his Son Jesus Christ: this same is that very God, and that eternal life.
Little children, keep yourselves from Images, [ whether they be of false gods, or of the true God. ]
PSALM XV.
O Jehovah! who shall dwell [ as Pilgrimes dwell in tents ] in thy tabernacle,] the Church militant? ] who shall rest in thy holy Mountain, [ the kingdom of heaven? ]
He that walketh perfectly, [ that is, he which leadeth the course of his life uprightly. ]
He that worketh righteousness [ according to the commandments of the second table, ] and speaketh the truth in his heart [ as he thinketh, his heart and tongue agreeing. ]
By what notes may this upright man be know, and who is he?
I. He that slandereth not with his tongue: II. nor doth hurt to his neighbor: III. nor receiveth a false report against his neighbor.
IV. In whose eyes a vile person, [ an ungodly and unrighteous man ;] is contemned, but he honoreth them that fear God: V. He that having sworn to his own hindrance, changeth not.
VI. He that giveth not his money to usury. VII. neither taketh reward of the innocent.
He that doth these things, shall never be moved, [ shall abide in God's favor forever. ]
A BRIEFE DISCOURSE, TAKEN OUT OF THE writings of Hier. Zanchius. Wherein the aforesaid case of Conscience is disputed and resolved.
Assertion. I.
Only the elect, and all of them: not only truly may be, but also are in that time which god hath appointed them in this life, indeed assured of their Election to eternal life in Christ: and this is done not one way, but many ways.
WEe say that the Elect alone may be, and indeed are made sure of their election: that so we may exclude the reprobate hypocrites: for considering they are not elected, they can never be truly persuaded that they are elected. I say truly: because it may come to pass that many in their own thinking shall be predestinate: yet in truth they are not persuaded so: for they are deceived. We have an example in temporary Christians, who think of thenselves that they believe in Christ, but truly do not believe: for their faith is in hypocrisy: and for a time only. Wherefore a true and certain persuasion of election can never befall any of the reprobates: because the true persuasion of heavenly matters, cometh of the holy Ghost; which never persuadeth any false matter. Wherefore how can reprobates be persuaded that they are elected? This considered, it is not amiss, that we attribute this persuasion (of which we now speak) to the elect alone. We add further, that all the elect, not only may be, but are indeed made sure of their Election: which must be demonstratively confirmed against School-men, and other our adversaries. We say, this is done in the time appointed; because the elect, before they be called to Christ, are never sure of their election: nay they never think of it; as appeareth in Paul before he was called, and in others. Again in like manner after they have been called; yet not presently are made sure of their election: but some sooner, some later. Lastly we add, that this is done many ways, what they are, (if not perfectly, yet in part I will afterward show.) Now let us come to the matter.
The Schoolmen demand whether a man may be made sure of his Election? And they determine that a man cannot, except it be by divine revelation: because Predestination is in God, and not in us. And no man knoweth the things of God, but the spirit of God: as no man knoweth the things of man, but the spirit of man which is in him. Again, who knoweth the mind of the Lord? therefore (say they) some special revelation is needful: if any desire to be certified, either of his own or of any other man's predestination, their sayings are not simply to be disliked: but in that meaning, in which they understand them, they are no way to be approved. For they take a special revelation to be this, if God shall signify and say expressly to any: either by some Angel outwardly, or by his spirit inwardly, that he is predestinate to life: after which sort, they hold that Paul and a few other Saints had their predestination revealed to them. So they conclude that, because every man hath not his election revealed to him after this manner, that all men cannot be assured of their election. But they are deceived; for God, not only by this one manner which they speak of, doth reveal his will and his counsels; but by many: for God revealeth things, either by the inward inspiration of his spirit, or outwardly by his word: or both inwardly and outwardly by inward and outward effects. By his spirit he did inspire his Prophets, and open many things to come. And Christ said to his Apostles, as concerning the holy Ghost: He shall lead you into all truth. By his word he spake unto the prophets, and in like manner, by his word he teacheth us his will. Also by diverse effects, he declareth either his mercy or his justice: as it is known. The same must be thought of the revealing of his election: to wit, that God revealeth the same to the elect, by the holy Ghost, by the word, and by the most certain effects of predestination.
The first testimony, by which God assureth us of our election, is the inward testimony of the spirit, of which the Apostle saith: The spirit (of God) testifieth unto our spirits, that we are the children of God. Now what is it to be the son of God, but first of all to be predestinated to be the child of God by adoption: and then to be made actually the son of God by faith: & lastly by the same spirit also to be regenerate as God's children are, & to put on the nature of the son of God, or rather the son of God himself, as the Apostle speaketh. Therefore the holy Ghost, whilst he inwardly beareth record unto our spirits, that is, to our minds being enlightened by his light, that we are the sons of God, most plainly revealeth that we were predestinate from all eternity to adoption: for men are not made the sons of God by faith, nor regenerate to be the sons of God, nor put on Christ; except they be first of all predestinated to adoption. And there can be nothing more certain then this testimony: for who better knoweth the things o • god, his counsels & decrees, then the spirit of God, which searcheth all things, yea the deep things of god: therefore he can most truly reveal unto everyone of us the certainty of our election. And he cannot deceive us in revealing it: for he is the spirit of truth which can neither deceive nor be deceived. If an angel from heaven should be sent to thee, as he was sent to Marie, and as he spake unto the fathers, & should tell thee in the name of God, that thou wert elected to life everlasting: wouldst not thou say that thou couldst not then doubt any longer of thy election? But so much the more certain is the testimony of the spirit, which beareth record to our spirit, that we are the sons of god: by how much the holy ghost doth more know the things of God then any angel: and can less deceive then an angel. And so much the more sure is this testimony, considering it is not kept in the bodily ears, where it might soon vanish away, but in our mind and spirit: because the spirit beareth record to our spirit. And further, that the holy Ghost never departeth from our spirit, but dwelleth in us, abideth in us, speaketh in us, showeth forth his power in us, prayeth in us. Therefore the Apostle saith, that we have received the spirit of adoption, by which we cry Abba, father: as though he should say, this testimony of the spirit is altogether so sure, by which he beareth us record that we are the sons of God: that presently without doubting, we can call upon God, and cry, Abba, Father. And all the elect have this testimony, being made the sons of God by faith, and being renewed by the holy ghost: and engraffed into Christ. For so the Apostle speaketh, if any man have not the spirit of Christ, he is not his: therefore, whosoever is Christ's, and is engraffed into Christ, it is necessary he should have the spirit of God. And whosoever have received and do enjoy the spirit of Christ; to their minds the same spirit beareth record, that they are the sons of God, and maketh them to cry Abba, Father. And it is certain, that no man is renewed by the holy Ghost, which is not persuaded that God is his most merciful and most loving father: and therefore can call upon him as a father. Therefore although all men in that they are assured by the certainty of f • ith, that God is their Father, and they are his sons, do not thereby argue and conclude that they are elected to eternal life; yet all men indeed have thereby a sure testimony of their election to glory: because if they be the sons of God, they are also heirs of eternal life. This testimony I will briefly comprise within this Demonstration: Whosoever call upon god and in their hearts cry Abba, Father, they are the sons of God: and it is certain that they thus cry by the spirit of God. And they which are the sons of God, are also heirs of eternal life, and they have been predestinate to adoption: therefore it must needs be, that all they which are persuaded, that they are the sons of God by the holy ghost, are predestinate to eternal life, and must be persuaded of it. This is the first testimony and the first way, by which God revealeth to every Elect man his predestination: namely, by the holy ghost within our hearts, bearing record unto us, that we are the sons of God in Christ, and by Christ. And let this be the first argument, also serving to confirm our assertion.
The second way, by which God revealeth to every man his predestination, is by his word. I mean not any particular word, by which he doeth declare to any outwardly in private and special manner, and that in express words, his election: but the general word of the Gospel, by which Christ calleth all them which believe in him, elect, both by himself and by his Apostles, as in the New Testament everywhere is most manifest. For although in particular propositions he say not to thee, or to him particularly, Thou art elect to eternal life: yet by means of general propositions, he doeth as well conclude in the heart of everyone that believeth, that he is elected: as any man shall be able to conclude unto particular men, that everyone of them is a living creature endued with reason by this general proposition: Every man is a reasonable creature endued with reason: the assumption being suppressed. Therefore after this manner dealeth God; He hath chosen all and every several man whom he was to indue with faith, to have the everlasting inheritance.
Furthermore, he publisheth it to all the Elect by the Apostles in this general proposition, that all the faithful are elect to eternal life: the assumption is concealed in the word of God. But when he giveth us faith, he maketh everyone of us to make an assumption by himself in his mind: But I am of the faithful: for I find in myself that I truly believe in Christ. Therefore who is it that maketh this conclusion for thee, that thou art predestinate to everlasting life? even God himself: the proposition being taken forth of the gospel, and the assumption proceedeth of the gift of faith. But that indeed by which we properly attain to the knowledge of the matter contained in the conclusion, is the middle term, as they call it. Wherefore it is manifest, that God by the word of his gospel, where he saith; that all the faithful are elect: doth reveal to every faithful man his own predestination. Only this one thing is to be required, that the faithful man hearing the universal propopositions, in his mind should make an assumption: But I am faithful by the gift and grace of God. And is not God said to have revealed to every mā his special malediction in this general proposition, Curs • • is everyone that doth not continue in all things that are written in this book: although he say to no man specially, thou art accursed: for everyone doeth make this assumption, that he is accursed: because he knoweth most certainly that he doth not continue in all things that are written in the book of the law. Therefore the School-men are deceived, when they say, it may be that every man may be sure of his election: namely, if GOD which is able, will reveal it to him: yet; that he doth only reveal it to a very few, as the Apostles: for God (as hath been proved and declared) even by his word, in general propositions doth reveal to every man his predestination: for what can be more certain then this demonstration? Whosoever do truly believe in Christ, they are elect to eternal life in Christ: but I truly believe in Christ; therefore I am elected. But some make an exception and say, that this were a demonstration, and that most certain and evident, if a man might be able to know that he were endued with true faith in Christ: but here lieth all the difficulty. For many think that they truly believe in Christ, whereas nevertheless their faith is hypocritical and temporary: as appeareth by the Evangelists.
Answer. We grant that they which believe by such a faith • which is in hypocrisy & only lasteth for a time; that they are deceived whilst they think that they do truly believe, and yet do not indeed: for they are like them which dream that they are kings, when as they very beggars: but we say, that they which believe by a true faith, do know whether they truly believe or no: and they are not deceived when they say and think that they truly believe. For they are like unto them, which handling a precious stone, by reason that they are endued with sense, know and say, that they handle it. And if no man might certainly know, whether he believed truly or not: why doth the Apostle say, Try yourselves whether you be in the Faith? And if it be so, no man can ever certainly know, whether he be justified: considering that they only which truly believe, can be justified. And if a man giving credit to another man's words, doth certainly know that he believeth him: how much more doth he know it, which being endued with true faith by the holy Ghost, believeth the Gospel? In a word, godly writers have proved against Schoolmen, that they which are endued with true faith in Christ, cannot be ignorant of it. But (say they) no man is certain of his perseverance in faith: and therefore out of this universal proposition, He which believeth, namely, with a true and constant faith, is elected to life, no man c • n conclude that he is elected, by reason that albeit he may know, that he is endued with true faith, yet he cannot tell whether it shall be perpetual. This collection is absurd, and the learned have fully proved, that true faith is perpetual. And therefore they which certainly know, that they believe in a true faith, are also certain, that the same their true faith shall never perish in this world: partly for the promise of God, I will put my fear into their hearts, that they may never depart from me: and partly for the prayer of Christ, I have prayed for thee Peter, that thy faith do not fail. Seeing it is so, it is very certain, that God by his word, in which generally he saith, that all the faithful are elect, doth reveal to every man his election: considering that the proposition taken out of the Gospel, is most certain, and every faithful man may certainly assume to himself, that he is endued with true faith in Christ.
The third way by which God revealeth to everyone of us his Predestination, is by the effects of predestination, as well inward in us, as outward: by which, as by certain marks imprinted in us, he doth seal us to himself in Christ: and doth so seal us, that if we shall give diligent heed, we may thereby evidently perceive, that we are set apart from the common sort of men, which is often called by the name of the world: that we are foreknown for his sons, and loved in Christ, and predestinated to eternal life; yea, and that we appe • taine no longer to the world, but to that city which is above, that hath his foundation as the Apostle saith. And we have a twofold reason of this argument: one, because these effects (of which we speak, and which we will afterward handle) God worketh not in any, but in his elect: as also afterward we will show. Therefore by right a man may, by a true feeling and experience of these effects in himself, be assured of his particular election and predestination, to have fellowship with Christ in all his graces. For if predestination (as Augustine witnesseth) be a preparation to the blessings of God, by which most certainly they are made free, whosoever are made free; therefore whosoever feeleth himself freed through these graces of God, may be assured and certified of his predestination. The other reason is, that these effects are not only the effects simply of predestination, but also such effects they are, that may also be seals of it: namely in printing in us a lively form and image of GOD, foreknowing us, loving us, electing us. And therefore, albeit we cannot see the purpose, the foreknowledge, the election and predestination of God as concerning our selves, in God himself foreknowing, willing, and electing us: yet we may behold in our selves some sure representations of all these imprinted, and even stamped in us by the word: and so by the beholding of these forms and impressions in our selves, we shall easily be brought to the knowledge of those patterns, (as it were) which are in the Lord himself. The matter (by reason it is very good and comfortable) may be declared by a similitude: God is like unto the sun in regard of us: the sun when it shineth upon upon us, and after a sort looketh us in the face, it doth after such a sort imprint an image of his light in our eyes, that we also in like manner being made partakers of his light, may look again upon the sun it self, and upon his light: for the light of the sun and his beams being sent down upon us, are bea • en back and reflected again towards the sun. So in like manner the foreknowledge of God, by which he hath and would acknowledge for his from all extremity, it always resteth in God, and cannot of it self be perceived of us. But yet whilst God doeth acknowledge us for his, he doth portrait in us his elect, a certain form and image of his foreknowledge: by which he maketh us, renouncing all other gods, to acknowledge him for our only true God. Thus it cometh to pass, through this true knowledge of God, which he vouchsafeth us and by which we do acknowledge God for our God and father: we may after a sort behold in God himself his foreknowledge, by which he hath foreknown us for his fonnes. For first of all, God doth acknowledge us for his, & then the elect being made partakers of this his light and knowledge, he causeth us in like manner to acknowledge him. To this purpose serveth that which our Savior Christ saith: first, (saith he) I know my sheep, after he addeth, and again, I am known of mine. As though he should say, whiles I acknowledge them for my sheep, I make them by means of this my light and knowledge that they also can acknowledge me for their pastor. So the Apostle saith to the Galatians: when ye shall know God, or rather are known of him: he teacheth therefore, that God knew the Galatians, because he had first acknowledged them for his, in his eternal predestination: & by giving unto them this his wisdom he made them acknowledge the true God for their God. The same may be said of the love of God, by which he loved us in Christ to everlasting life, before the foundatiō of the world: god by loving us doth print in our hearts the image of his love, by which we may love him again frō our hearts: and as it were by the reflection of the funne beams sent down into our hearts, we may be provoked to love again. For the love of God to us being eternal, & causing eternal life, begetteth in the time appointed a certain love in us, serving for his eternal glory. And to his purpose is that of S. John: not that we first loved God, but because he first loved us As though he had said, therefore we love GOD; because he first, that is before the foundation of the world loving us in Christ, by the ingrauing of his love in our hearts, causeth us to love him again as a father. So love is said, (to wit, that love by which we love God) to be of God: that is, to proceed of the love of God towards us. And Paul writeth that the love of God, (namely, that love by which he loved us) to be shed in our hearts by the holy Ghost which is given us: and by this shedding of the love of God in our hearts, it cometh to pass that love is also wrought in our hearts towards God. And therefore by that sound love by which we feel our selves to love God, we are made to know how great that love of God is, by which he loved us from all eternity in Christ. And what is that love else but predestination?
In like manner, election by which he singled us from the rest of the world in Christ, that we might be holy before him; begets in us a certain image even of God himself, that is, another election, by which we renouncing all other God's which are worshipped in the world, make our choice of this our true God Jehovah, to be our god, that he may be always before our eyes, he which sanctifieth us, and the author of our whole salvation. Wherefore through this constant election which is in us, we perceive, that the election which is in god, as concerning us, is firm and sure: not only as we gather the cause by the effect, but also as we gather the pattern by the picture: like as by the similitude of the form of a seal fashioned in wax, we do easily understand what is the very form and fashion of the seal. Therefore it is manifest, that it is the manner of God by the effects of his election & predestination imprinted in us, to reveal to everyone of us his own election and predestination: And that two ways, both because there are certain eff • cts of predestination, and by the effects, the causes are known: and also because there are certain lively types of God's foreknowledge and election, by which we are sealed up unto God.
Now by the imprinting of these forms & types in us, as the seal is in wax: the very first patterns themselves are known what they are.
Furthermore, that there is no man elected to eternal life, which shall not be sealed up in the time appointed with these marks of God's election: It is manifest out of these places of scripture, which treat of election and predestination. The Apostle teacheth, that we were elected, that we might be holy and without blame. Also he teacheth, that all they whom God hath predestinated, are likewise called and justified, and by consequent endued with faith and knowledge of God, by which they take him for their father: with love also, wherewith they love him as a father: Also with a good will and constant purpose, by which they desire constantly his glory. Again, he saith in another place, the foundation standeth sure, having this seal (in respect of GOD) the Lord knoweth who are his. Now in respect of us, he putteth down another seal, saying: let him depart from iniquity which calleth upon the name of the Lord: for with this mark, all the elect are branded. They call upon the name of the Lord, and depart from iniquity: seeking after holiness and a good conscience. And this is that sealing which is so often mentioned in the scriptures: As when in the Apocalypse it is said, that an innumerable multitude was sealed to the Lord. For, like as the father sealed Jesus Christ as he was man & Mediator; so also the rest of his children he hath sealed, & doeth daily seal with sure notes and seals to distinguish them from other men, & the childrē of this age. For God is said to have anointed us, and sealed us, and given us the earnest of his spirit in our hearts. And again, to have sealed us with the holy spirit of promise, and that to the day of redemption. As it is easy to discern a right seal from a counterfeit, so the true souls of God (by the sealing of the spirit) are distinguished from hypocrites, & lawful children frō bastards.
It remaineth, that we should declare some effects of predestination: by which, as by marks and seals, the Elect may be discerned from Reprobates. The first effect of Predestination, is Christ himself; as he is a Mediator and a Savior, dwelling in our hearts by his holy spirit. For as we are elected in him and by him redeemed; so by the sprinkling of his blood, we are cleansed and sealed: and by his dwelling in us quickened, (for he is our life, and that eternal) and therefore we are severed from Reprobates which always remain in death, as in the holy Scriptures we are taught. We say that this is the first effect of Predestination, because we can enjoy none of the gifts of god, either of election, vocation or justification, except in Christ, and by Christ: For he hath poured out all the effects of predestination into us. In that therefore every elect faithful man feeleth Christ to dwell in him, and to quicken him; he hath a seal in himself, by which he may know that he was elected to everlasting life in the same Christ: A part and beginning of which life, is this spiritual life, by which we now live to God. And as every man knoweth himself to be the son of God in Christ, because he calleth upon God from his heart as a father: he may conclude, that he is predestinated to be the son of God for Christ's cause. And that by this first note the faithful may know that they are elect to eternal life: the Apostle showeth, Know ye not (saith he) yourselves that Jesus Christ is in you, except ye be Reprobates? And no doubt a Type of this kind of sealing, was that sealing which was done in Egypt, by the blood of the Lamb: namely, when the houses of the Israelites were sprinkled with this blood, that they might be discerned from the houses of the Egyptians: and so be passed over untouched of the Angel. And by Christ, as by the chief effect: yea and the cause too of all the effects which follow: all other effects of Predestination are put into us, and we are sealed with them. The Apostle nameth three principals, our calling, (to wit effectual) our justification and glorification. This third effect, we shall obtain in the life to come, the two first in this life. And to these two may very well be referred all other, which we receive in this life by Christ, with the effectual, we join a sound hearing of the word of God, and the understanding of it, accompanied with great and constant delight and joy: faith also and a true knowledge of the deity, humanity, and office of Christ. Unto justification, we refer a persuasion of the remission of our sins by Christ (for by this we are justified:) and regeneration too, or sanctification, and renovation of life, a good conscience, love not feigned, a pure heart and clean, patience in adversity, and boasting in tribulation, all good works and fruits of the spirit: add hereunto the cross it self, which we bear for the truth of the gospel; wherefore, whosoever feeleth that he is effectually called, that he doth willingly hear the word, that he doth believe the gospel, that he is sure of the remission of his sins, that he burneth with true love to his neighbor, that he is bent to every good work: he cannot but must needs be persuaded of his election: for God only doeth communicate these unto the elect. Therefore it is plain, that the elect are confirmed in the assurance of their election, by the effects of Predestination, and that there is a threefold way, by which God revealeth to every man his Predestination.
But if any shall take an occasion the rather of doubting of his election, then [unspec 111] of confirming himself in it, of that which hath been spoken as concerning the fruits of the spirit, and the effects of predestination: and that peradventure because he can feel in himself few & very weak fruits of regeneration and election: yet let him not be discouraged, neither let him doubt of his election: but let him vnderset himself with these props. First of all, if ever he truly felt in himself that testimony of the spirit (which before I mentioned) namely that he is the son of GOD: let him know undoubtedly, that he is such a one, and therefore elected to eternal life. For the holy ghost never beareth record, or persuadeth a man of that which is false, for he is the spirit of truth. And they are not the sons of God, except they have been predestinate (as the Apostle saith) to adoption by Christ: and none that is the Son of God and a man elected, can be made a reprobate, and the child of the devil. Therefore, albeit he feel in himself both few and feeble effects of regeneration, yet let him not doubt of his election: otherwise he shall disgrace the testimony which he hath received of the holy Ghost, yea and that too which as yet he enjoyeth: although peradventure by reason that his mind is troubled by evil affections, that testimony of the holy spirit can scarce be heard in him. For the true testimony of our adoption by the holy Ghost, being once given unto our spirit, lasteth forever: although it is otherwhiles heard more plainly, and at other times is more slenderly and scarce perceived. But howe (say you) may I know, whether the testimony doeth proceed from the holy Ghost, and therefore whether it be a true and certain testimony. I answer first by the persuasion: secondly, by the manner of the persuasion: lastly, by the effects of this testimony and persuasion. For the first, the holy Ghost doeth not simply say it, but doth persuade with us, that we are the Sons drawn of God; and no flesh can do this. Again he persuades us by reasons drawn not from our works, or from any worthiness in us; but from the alone goodness of God the Father, and grace of Christ. In this manner the devil will never persuade any. Lastly, the persuasion of the holy Ghost is full of power, for they which are persuaded that they are the sons of God, cannot but needs must call him Abba, Father, and in regard of love to him, do hate sin, and whatsoever is disagreeing to his will: and on the contrary, they have a sound and a hearty desire to do his will. If at any time thou hast felt in thyself any such testimony, persuade thyself it was the testimony of the holy ghost: and that very true and certain too: and therefore that thou art the child of God, and predestinate to eternal life. This is the prop by which we must vnderset that weak belief we have of our certain election to eternal life. Again, hold this without wavering whatsoever thou art, that art tempted to doubt of thy election: even as nothing is required at our hands to work our election, (for God chose us of his only mere goodness) so, that we may truly know whether we be elect or not: this one thing shall be sufficient, namely, if we shall attain to the certain knowledge of this, that we are in Christ, and partakers of him: for, he that is now engrafted in Christ, and is justified, it cannot be, but that he was elected in Christ before the foundation of the world. And that we may be in Christ, faith is both required, and is sufficient: not perfect faith, but true faith, though it be so little as a grain of mustard seed, and feeble like a young borne babe, and that sore diseased too. Now that faith, which is a lively & a true faith lasteth always as hath been before declared, neither can it at any time altogether fail. And so it cometh to pass, that they which once have been truly engrafted into Christ, remain always and continue in him, according to that saying; All that my Father giveth me, shall come to me: and he which cometh unto me I will not cast forth. That is true no doubt, that look how much the faith is more perfect, so much the greater power it hath, to knit us more and more to Christ: and therefore we must always endeavor to increase in faith. Yet for all that, this is most certain; one little sparkle of true faith is sufficient to engraft us into Christ. And for that cause, we must in no wise doubt of our engrafting into Christ, and of our election too by reason of the weakness of faith, and the small and slender fruits it bringeth out.
But how shall I certainly know (say you) whether my faith be a true and lively faith, or not? Out of the same grounds, from whence the testimony of our adoption is perceived. First of all, if you shall truly feel, that you are persuaded of the truth of the Gospel, yea and that all your sins are pardoned you for Christ, and you received to favor. Again, if you see that this persuasion is grounded not upon any merits of yours, but on the sole goodness of God, and grace of Christ.
Lastly, if you feel such a confidence to approach unto, and call upon the Father, and such a love towards him & his Son Jesus Christ, that ye do hate and detest whatsoever is against his glory (as all sin is) and on the contrary, be carried away with a desire to do those things which serve for the advancing of his glory: and therefore that you love all those, which desire and seek the same, as the brethren and friends of Christ. For these be the effects which can never be severed from true faith. And this is the disposition of true faith: therefore as long as thou feelest these effects in thyself, albeit very slender and greatly languishing, yet assure thyself thou art endued with true faith, although it be weak: and therefore thou art in Christ, yea and in Christ elected too. Wherefore thou must not doubt of thy salvation and election, by reason of thy daily slips, proceeding from thy weakness of faith, no not for heinous crimes: like as neither David for his adultery and murder, not Peter for his threefold denial, did despair of their election: which appeareth, in that being plunged in the very gulfs of their temptations, they held fast their faith as an anker, and called upon God. This is the second prop. Lastly, in no wise we must forget, namely that our election is certain and immutable: and therefore, as it is done without respect of any works of ours: so in like sort it can never be changed by any of our evil deserts. For as it first proceeded frō the only free purpose of God; so it is grounded theron. True it is: we provoke God's wrath against us by our sins, and neither will God let them escape unpunished, but he chastiseth us by diverse, both inward and outward scourges: as may appear in David above all other. Yet for all that, it is his good pleasure, that for his goodness sake & truth, for the obedience of Christ, that his purpose should remain sure, and our election. So it cometh to pass, that he giveth us repentance anew, to raise us up, and to receive us to favor. Therefore, although for the present, thou feelest thyself to be of weak faith, and to have fallen to diverse sins: yet whereas heretofore thou hast had many & evident testimonies of thy election, as the testimony of the holy Ghost, & the testimony taken from faith, and the effects of faith: at this present assuredly thou canst not doubt of thy election, for thy sins committed, but thou shalt much derogate from this free election, & also from the testimonies of thy election heretofore enjoyed, yea & those which yet thou enioyest. For if thy sins displease thee, and thou desirest to live without blame, only for that thy sins displease thee: why now thou hast a new testimony of thy election: for such repentance as this is, is only proper unto the elect. Therefore, by these three props we must uphold our faith, as touching every ones particular election. And thus much as concerning the certainty, with the which every man must be persuaded that he is elected in Christ to eternal life, before the foundation of the world.
Assertion. II.
Whosoever are predestinated to the end, they are also predestinate to the means without which they cannot attain to the end: and therefore as the elect necessarily at length do come unto the ende, by reason of the certainty of their election; so also by reason of the same certainty, it is necessary that they should be traced through those means which tend to the same ende.
WE must mark the ende to which we are predestinate, and to which we say that one day we shall be brought: for there is a double end of our election: the one concerneth the elect themselves, namely their glorification, or their eternal life and glory in heaven. Of which is spoken, Rom. 8. The other concerneth God himself which chooseth, namely, the glory of God: that is, that the glory of his grace may be known, and eternally made manifest, of which is mention made, Eph. 1. Both of them are so coupled together, that whosoever are praeelected to the first, are also predestinate to the latter, and the latter followeth of the former. For the more we shall be made partakers of the grace of God and the heavenly glory: so much also more and more shall the glory of God be made manifest in us. But because the ende which concerneth God, is almost all one in the reprobation of the wicked, and in the predestination of the Saints: namely, that by the salvation of these which proceedeth of his mere goodness, the glory of his grace is made manifest: so also by the just damnation of the other, the glory of his divine justice may be made known to all. Nevertheless, considering that the ende, to which the elect shall attain, is far diverse from that (for it is eternal life) unto which the reprobates are appointed (for that is eternal death:) therefore the ende of which we treat in this assertion, is our eternal glorification and everlasting life in heaven.
Let us now see in the second place, what are those means, by which the elect are brought unto this end: and therefore to which means we hold, that all are predestinate whosoever are predestinate to the ende. And they are of two sorts, some of them are so necessary unto all, that without them no man simply can attain unto eternal life and glory: and they are Christ, as he is mediator and high priest, and his obedience and justice (for without Christ no man can be saved:) also our effectual calling to Christ by the holy Ghost: and that which followeth this, is our justification, yea and our regeneration too. For these four, predestination, vocation, justification, and glorification, are so linked together, that it is not possible to sever the one from the other. And therefore no man can be glorified, which is not justified, and no man can be justified, which is not effectually called, as also no man can be effectually called which is not predestinate: therefore without these, not so much as children and infants can be brought to this ende of eternal glory. And therefore even all the elect infants are inwardly, in a certain peculiar manner, by the holy Ghost, called, and justified, and glorified. Now there are some certain means annexed unto these, which albeit they have no place in infants, by reason of their age, yet they belong to all other elect, howsoever they are found in some more plenteous & lively, and in other some more slender & weak. As namely, a lively faith, the hearing of the word, a detestation of sin, the love of righteousness, patience in adversity, a care to do good works (and such like) all which the Apostle comprehendeth under the name of good works; when he saith, that we are created, that is, borne a new in Christ, unto good works, which God hath prepared, that we might walk in them, that is, that we might lead our lives in them, and so walking at length might come to eternal life: for without them, we cannot come to eternal glory; but by them God trayleth us thither. Therefore we say, that all which are elect to that ende, are also predestinate to the same means. For predestination is not only of the ende, but also of the means which concern the end: and all, as well the ende as the means are the effects of predestination. And therefore it is very true which Augustine saith: Predestination (saith he) is a preparation to the graces of God, by which they indeed are freed, whosoever are freed.
Therefore, the first gift of God (that we may briefly consider the effects of predestination) prepared for all the elect, without which they can in no wise come to the ende: and therefore the first effect of predestination is our Lord Jesus, with his obedience, merits, death, resurrection, glory: namely, in that respect he is made mediator between God the father and us, and the head of all the elect. And therefore, in as much as he is such a one, he is also the cause of all other graces and benefits, which come unto us by the free predestination of God. For the effects of predestination are so ordered among themselves that the first, which go before, are the causes efficient, or (if we will so speak) the material causes of the latter, and those that follow. Therefore, seeing Christ is the first effect of predestination, he is also the cause of all other effects, by whom we are made partakers of them. The Apostle therefore saith very well to the Ephesians: In the first place (saith he) we are elected in Christ, namely as in the head, to be his members. Secondly, he writeth that we are predestinate to adoption by Christ, namely to obtain it: for we are adopted into the sons of God in Christ, the first begotten son of God, and by making us partakers of his son • hip, we are really made the sons of God, yea, and we are also endued with his spirit too, that we might be borne anew. Thirdly, (saith he) we are made acceptable and beloved unto the father, and his beloved son, namely, Christ. Fou • thly, that we have our redemptiō in the same Christ, by his blood, and have obtained remission of sins, and all wisdom and understanding, as well in heaven, as in earth. In a word, the Apostle showeth there (as also else where) that whatsoever benefits we do, or shall hereafter obtain, counting from our eternal election, even unto our glorification: all those we now do, and shall obtain hereafter, in Christ, and by Christ. Therefore, whosoever are elected to eternal life, besides this that they are elected in Christ, they are also predestinate to Christ, that is, to have fellowship with him, that they may by him enjoy all other benefits. The second ben • fit of God and effect of our predestination, is our effectual calling to Christ, and to his Gospel, in which the elect are only called: because it is by the purpose and grace of God, which is given us in Christ. And an effectual calling is known by the effects, two of which proceed directly from • t: a hearty kind of hearing the word, and the conceiving of it with a very great, constant, and continual delight, and a true and sure belief of the word of the Gospel. Thence it is that Christ saith, Who is of God (saith he) namely, by election and effectual calling, heareth the word of God, very willingly, and from his heart, and that continually: but ye hear not, because ye are not of God. And this calling is wrought not only of the preaching of the word (as it is in all that be of years) but also (and that chiefly) with the inward inspiration of the holy Ghost, whiles that the Father draweth them by his spirit, whom he will have to come to Christ: Which also was said to be done in infants. For this calling is the beginning of salvation even in this life: and therefore it is the Apostles manner, in the beginning of his Epistles, to make mention of this calling, naming all the faithful, The saints called: Therefore it must needs be, that all they which are elected in Christ, must also at length effectually be called and drawn to Christ. After an effectual calling followeth Faith, the effect of predestination, which is said to be peculiar unto • he elect: And without which (as the Apostle saith) it is not possible to please God. For by it we are engrafted into Christ, and are made the members of Christ, and without faith no man can be sau • d.
And that this is an effect of Predestination the Apostle plainly showeth, when he saith, that he had obtained mercy, (namely in God's eternal predestination) that he might believe. Wherefore, whosoever are predestinate to obtain eternal life in Christ and by Christ, they are also elect to have the very gift of faith. Therefore it must needs be, that at length they shall believe in Christ. The fourth benefit is Justification, that is, a free pardoning of our sins, and the imputation of the righteousness of Christ, for it followeth Faith: because whosoever are endued with true faith in Christ, are also justified. And that justification is an effect of predestination; the Apostle showeth when he putt • th it after calling, before which he setteth predestination. And when he saith, that we are elect in Christ, that we might be holy and without spot or blame in the presence of God: and that this is not done while we are in this world, but by the pardoning of all our faults, and by the imputation of his perfect obedience. Wherefore it must needs be, that all the elect shall be justified, and be taken for most pure and without blame in God's presence. With justification is joined regeneration, and sanctification by the holy Ghost: namely, whiles we are made new creatures by him, and the sons of God too: not only by adoption, but also by regeneration. For when Christ justifieth us, he doth not only forgive us our unrighteousness, & impute his righteousness to us, but also he taketh from us our stony heart, & giveth us a fleshy heart of his own: and he strips us of our old man, & puts on his new man. Lastly, he taketh away the corruption of our nature, and makes us partakers of his divine nature: and so indeed of the sons of men, he makes us the sons of God, and his brethren too. Therefore it is said, that we are predestinated to adoption by Jesus Christ and elect, that we may be holy without blame, and that which is borne of the spirit is called spirit. Therefore the elected to eternal life, must needs be begotten anew to be the sons of God, and be made partakers of the divine nature, and be a new creature in Christ. Hence issueth the sixth effect of predestination, which is heedfully to be regarded: the love of righteo • unesse, and the detestation of sin. For in regeneration, the affections are principally changed. Namely, the affections of the corrupt nature and flesh, into the affections of the divine nature and spirit. Hence it is, that the Apostle saith, that they which are borne anew, do walk according to the spirit, and not after the flesh: and not to savor the things of the flesh, but the things of the spirit. And the chief affections of the flesh, are the love of sin, that is, the concupiscence of the flesh: and contrariwise the hatred of righteousness, and the law of God, which are not of the Father, but of the world. Therefore the chief affections of regeneration and the spirit, are the love of righteousness and of the law of God, and the hatred of sin. For that which is spoken chiefly of Christ: Thou hast loved righteousness and hated iniquity; is to be understood of all the members of Christ, endued with his spirit, because it is truly accomplished in them. Hence it is, that David who in himself did represent the disposition of all the regenerate, said of himself, I have loved thy law, thy law is in the middle of my heart, I have hated all the workers of iniquity, I will not sit with the wicked. Also Paul, I am delighted, saith he, in the law of God, according to the inner man: that is, in as much as I am borne anewe. And no man doubteth, but that both these affections are the effects of predestinatiō, except he be ignorant that all these are the gifts of God: which as in time he bestoweth on his, so also he hath decreed to bestow them on them before the foundation of the world. And from these two affections, being the first fruits of regenerati • n, ariseth a care and endeavor to do good works, that is, to fly sin, and to fulfill the law of God: which is the seventh effect of predestination. For he which hateth anything from his heart, he taketh heed of it as much as he can, and he fleeth from it, and escheweth it: and on the contrary, he which loveth anything from his heart, that also he seeketh after, and endeavoreth himself to the compassing of it. Therefore the Apostle John, maketh this a chief difference between the sons of God, and the children of the devil, that is, between them that are borne anew, and them that are not borne anew: that the children of God both love and do righteousness, and the children of the devil love sin, and do it: as also the devil sinned from the beginning: and Christ came to dissolve the works of the devil, namely, in his elect; for in the reprobate he leaveth them untouched, because they are not given him of the father to be purged, borne anew, and saved. Therefore seeing Christ was before ordained and predestinate to the doing of all these works, and that there is no good wrought in us, which was not provided for us in Christ from all eternity: it is a clear case, that the care also of doing good works, is an effect of predestination. And the Apostle plainly teacheth it when he saith, that we were created in Christ to good works, which God hath prepared that we might walk in them. To this purpose serveth that which the Apostle delivereth of love unfeigned, to which he showeth, that we were elect; and of a good conscience: which he makes the inseparable companion of the faith of the elect. Lastly, of a pure heart, which he ascribeth to the elect, considering the unfaithful have nothing clean in them, and that their mind and conscience is defiled. Now that this care to do good works, is necessary in all the elect, Peter showeth it, when he bids us endeavor to make our election and calling sure by good works, as some copies have it. But to whom shall we make it sure? not unto God, (for it was sure unto him before the foundation of the world) but unto our selves, and to our neighbors. And this is one of the chiefest uses of good works, that by them, not as by causes, but as by effects of predestination and faith, both we, and also our neighbors are certified of our election, and of our salvation too. Furthermore, considering whiles we have a care to glorify God, to do good works, and we will not be conformable to the world in the wickedness of it, neither submit our selves to our flesh and Satan: the flesh, the world, and Satan, do perpetually war against us; and therewithal it cometh to pass, they being most valiant enemies, that either we are overcome, or at the least in fight are foiled.
And therefore we are constrained to fly unto the Lord, and to crave his assistance: therefore the eight effect of our predestination is the calling upon God, that in this fight he would give us aid against the Devil, the world, and the flesh. For this is the property of the spirit, which the elect have to stir them up to prayer: for the spirit it self maketh request for us, with groanings that cannot be uttered, that is to say, it moveth us to make request. And because we are sons, God hath sent the Spirit of his son into our hearts, crying, Abba, Father. And God biddeth us cal upon him in the day of tribulation, promising to hear us. From these proceedeth the ninth effect of predestination, namely, a perpetual repentance for our daily slips, and a continual desire to be bettered in godliness. So that also, for this cause chiefly, we heartily desire to be dissolved out of this world, and to be with Christ for this end, that we might sin no more. For this is a thing proper to the elect of God even now borne anew: as we may see in the Apostle, who speaketh thus in the name of all the regenerate: O miserable man that I am, who shall deliver me from the body of this death? And again, I desire to be dissolved, and to be with Christ. From this ninth effect proceedeth the tenth, namely, a desire that Christ may come, and make an end of all our miseries and [unspec 10] sins, and perfectly restore his own kingdom. That this is proper to the elect, the Apostle showeth, when he saith, that they love the coming of the Lord: and John bringeth in the spouse of Christ, crying, Come, Lord Jesus, come quickly. Yea, and Christ himself hath taught us to pray: Let thy kingdom come. And because that they which pray on this wise, are also heard according to God's promise: In the day of tribulation call upon me, and I will hear thee: hence appeareth [unspec 11] the eleventh effect of Predestination, true patience, that is, not only true comfort, but also a rejoicing in adversity : as the Apostle describeth it. And therefore a certain taking up of courage and recovery of strength against his enemies: whereby it cometh to pass, that all things turn to the salvation of the elect. For the elect, albeit they be often beaten down in fight, yet because Christ speedily sendeth aid from heaven unto them, they rise up courageously, and begin again the fight against sin and the devil, and all other the enemies of Christ: and they [unspec 12] fight so long, till they be made conquerors, and are assured of the victory, and of the crown: which assurance also is an effect of Predestination given to all the elect. For what (saith the Apostle) shall we say to these things? If God be on our side, who can be against us? Therefor • our Lord Jesus teacheth, that the elect cannot be seduced, and so perish, no not by the cunning of Antichrist, and his miracles. [unspec 13] And lastly, hence, appeareth that last effect of Predestination, which we can obtain in this life, the gift of perseverance, unto the ende, in faith and a true confession of Christ, joined with a manifest care to live a godly life, and a desire to glorify him. For this gift is bestowed upon all the elect, as the Lord promiseth by Jeremiah: I will put my fear into their hearts, that they may not depart from me. And when they shall come to the end of their lives, they shall be received into the heavenly glory, until such time, as their bodies also being raised up, they may take full possession of eternal life. Thus we see that it is very certain, that those which are elected to eternal life, are also predestinate to use those means, by which, as by certain steps and stairs, they climb into that heavenly dwelling place. And therefore that we were predestinate to these means, namely Faith, Justification, and good works, because we were elected to eternal life, according to the purpose and grace of God.
[unspec III] Wherefore by this means the doctrine also of the Pelagians is confuted as touching predestination to life, by our faith and works, which God foresaw we should do. Whereas on the contrary, therefore God did predestinate us to faith and good works, because he did choose us to eternal life. For the Apostle saith not, I obtained mercy, because I was faithful, or because I should be faithful, but that I might be faithful. Neither, saith he, that we are elected in Christ, because we should be holy and without blame, but that we might be holy and without blame. Neither doth he say, that we were created in Christ, because we did or should do good works: but we were created to good works: which God prepared that we might walk in them. Lastly, he saith not, that the grace of Christ appeared, because we were to live soberly, justly, and godly, but that it therefore appeared, that we denying all ungodliness, and the lusts of this world, might live soberly, justly, and godly i • this present world. We see therefore, that by this doctrine, that wicked opinion is overthrown, which teacheth, that we do prevent the grace of God by our merits which God foresaw. And on the contrary, here we see, how foully the bellygods of this world are deceived, which reason thus: if we be predestinate to eternal life, and our predestination be certain and unchangeable, what need we endeavor our selves, believe or do good works? for howsoever it fall out, and howsoever the elect do live, undoubtedly they cannot perish, because they are predestinate to eternal life. Alas poor wretches, they see not, that they sever those things that are to be conjoined, namely the ende and the means of the ende: & that they break the chain, which in no wise either can or must be loosed, whilst that they sever their calling & justification: yea and Faith too & good works, from predestination and glorification. As though God did glorify them whom he did predestinate, before he called and justified them: yea and before they can believe, and show their quick and lively faith by works. Contrariwise, let us learn what our duty is. If any be elect to eternal life, they also are predestinate to the means by which they come unto it. And we believe (as we are bound to do) that we are predestinate to eternal life: and therefore we must also believe, that we have been elected to faith and good works: that by them, as by certain steps, we might be brought to eternal life. And therefore so far must we be from neglecting Faith, and the means of good works, & of a holy life; that contrariwise, it is rather our duty, to keep Faith in a good conscience, and to be conversant in good works, which God hath prepared, that we might walk in them. And because we can neither attain to the ende, nor the means that bring us thereunto of our selves: Therefore it is our part to crave them at God's hands by prayer, that he would give us faith, and a care to do good works, and increase them in us. Neither must we only ask them, but also certainly trust that we shall obtain them for Christ his cause. For, if for all them which are predestinated to eternal life, God hath prepared faith, by which they may believe, and good works to walk in: therefore if we believe (as by God's commandment we are bound) that we are in Christ elected to eternal glory: we must also be persuaded, that before we depart hence, he will give us true repentance, increase true faith, inflame us with love: lastly, that he will minister unto us abundantly all things in Christ, to obtain the ende. Yea this confidence also and prayer, it is one effect of predestination, by which we get the rest. Therefore this doctrine we must hold, that predestination to eternal life doth not take away the means of obtaining it, but rather establish them. And therefore both these principles are true, namely, that the elect to life cannot perish: and unless a man believe in Christ, and persevere unto the ende in this faith working by love, he shall perish. The reason is, because in predestination, the means & the end of it are so joined together, that the one cannot be severed from the other. Wherefore whosoever holdeth not the means unto the ende (amongst which faith is one) it is manifest, that he was never predestinate, and therefore must needs perish: as on the contrary, he which holdeth faith, must needs be saved. So the truth of these propositions is evident: He which believeth in the Son hath eternal life: contrariwise, he which believeth not in the son, the anger of God remaineth upon him, because as a constant faith is a sign of election: so obstinate infidelity is a token of reprobation.
Bradfords answer to Careles.
I Am troubled with fear that my sins are not pardoned.
They are: for God hath given thee a penitent and believing heart: that is an heart, which desireth to repent and believe. For such an one is taken of him (he accepting the will for the deed) for a penitent and believing heart indeed.
A DIRECTION FOR THE GOVERNMENT OF THE TONGVE according to God's word.
Printed by John Legate, Printer to the University of Cambridge. 1600.
To the reader.
CHristian Reader,
lamentable and fe •• efull is the abuse of the tongue among all sortes & degrees of men ever • where. Hence daily arise manifold sins against God and • nnu • enable scandals and grievances to our brethren. It would make a man's heart to bleed, to hear and consider howe Swearing, Blaspheming, Cursed speaking, Ra • ling, Backbiting, Slandering, Chiding, Quarrelling, Cōtending, Iesting, Mocking, Flattering, Lying, Dissembling, Vain and idle talking overflow in all place • , so as men which fear God had better be anywhere then in the company of most men. Well thou; art thou a man which hast made little conscience of thy speech and talk? repent seriously of this sin, and amend thy life, least for the abusing of thy tongue thou cry with Dives in hell. Send Lazarus that he may dippe the tip of his finger in water and cool my tongue. And if thou be one which hast care to order thyself in speech & silence according to gods word, oh, do it more. For what a shame is it, that men with the same tongue wherewith they confess the faith and religion of Christ, should by vain and ungodly speech utterly deny the power thereof? And for thy better help herein, I have penned these few lines following, concerning the Government of the tongue. Use them for thy benefit, and finding profit thereby, give glory to God.
M. D. XCII, Decemb. 12.
W. Perkins.
OF THE GOVERNEMENT OF THE TONGVE.
CHAP. I. Of the general means of ruling the Tongue.
THE government of the tongue is a virtue pertaining to the holy usage of the tongue according to GOD'S word.
And for the well-ordering of it, two things are requisite: a pure heart, and skill in the language of Canaan.
The pure heart is most necessary, because it is the fountain of speech, and if the fountain be defiled, the streams that issue thence cannot be clean.
And because the heart of man by nature is a bottomless gulf of iniquity, two things are to be known: first, how it must be made pure: & then how it is always afterward to be kept pure.
The way to get a pure heart is this. First, thou must seriously examine thy life and thy conscience, for all thy sins past: then with a heavy and bleeding heart confess them to God, utterly condemning thyself. Thirdly, with deep sighs and groans of spirit cry unto heaven to God the father, in the name of Christ for pardon, I say, for pardon of the same sins, as it were for life and death, and that, day and night, till the Lord send down from heaven a sweet certificate into thy perplexed conscience by his holy spirit, that all thy sins are done away. Now at the same instant in which pardon shall be granted, God likewise will once again stretch forth that mighty hand of his, whereby he made thee when thou wast not, to make thee a new creature, to create a new heart in thee, to renew a right spirit in thee, and to stablish thee by his free spirit. For whom he justifieth, them also at the same time he sanctifieth.
The purified heart appeareth by these signs. I. If thou feel thyself to be displeased at thine own infirmities and corruptions, and to droop under them as men do under bodily sickness. II. If thou begin to hate and to fly thine own personal sins. III. If thou feel a grief and sorrow after thou hast offended God. IV. If thou heartily desire to abstain from all manner of sin. V. If thou be careful to avoid all occasions and enticements to evil. VI. If thou travel and do thine endeavor in every good thing. VII. If thou desire and pray to God to wash and rinse thine heart in the blood of Christ.
When the heart is pure, to keep it so is the special work of faith, which purifieth the heart.
Faith purifieth the heart by a particular applying of Christ crucified with all his merits. Elisha when he went up and lay upon the dead child, and put his mouth on his mouth, and his eyes upon his eyes, and his hands upon his hands, and stretched himself upon him, the flesh of the child waxed warm. Afterward Elisha rose and spread himself upon him the second time: then the child neezed seven times and opened his eyes. So must a man by faith even spread himself upon the cross of Christ, applying hands and feet to his pierced hands and feet, & his wretched heart to Christ's bleeding heart, and then he shall feel himself warmed by the heat of God's spirit, and sin from day today crucified with Christ, & his dead heart quickened & revived. And this applying which faith maketh, is done by a kind of reasoning, which faith maketh thus. Hath god of his mercy given his own son to be my Savior, to shed his blood for me? and hath he of his mercy granted unto me the pardon of all my sins? I will therefore endeavor to keep my heart and my life unblameable that I do not offend him hereafter in word or deed, as I have done heretofore.
The language of Canaan is, whereby a man endued with the spirit of adoption, unfeignedly calleth upon the name of God in Christ, and so consequently doth as it were, familiarly talk and speak with God. This language must needs be learned, that the tongue may be well governed. For man must first be able to talk with God, before he can be able wisely to talk with man. For this cause when men are to have communication one with another, they are first of all to be careful that they often make their prayers to God that he would guide and bless them in their speeches, as David did, Set a watch, O Lord, before my mouth, and keep the door of my lips. And again, O Lord open thou my lips, and my mouth shall show forth thy praise. Where we may see, that the mouth is, as it were locked up from speaking any good thing, until the Lord open it. And Paul having the gift of ordering his tongue in wonderful measure, yet desireth the Ephesians to pray for him, that utterance might be givē him, and good reason, because God ruleth the tongue.
CHAP. II. Of the matter of our speech.
THe government of the tongue containeth two partes: holy speech, and holy silence. In holy speech must be considered the matter of our speech, and the manner.
The matter is commonly one of these three: either God, our neighbor, or our selves.
As concerning God, this caveat must be remembered, that the honorable titles of his glorious Majesty be never taken into our mouths, unless it be upon a weighty and just occasion, so as we may plainly see that glory will redound to him thereby: and for this cause the third commandment was given, that men might not take up the name of God in vain, that is, rashly and lightly.
And therefore lamentable and fearful is the practice everywhere. For it is a common thing with men to begin their speech, and to place titles of God's most high Majesty in the fore-front almost of every sentence, by saying, O Lord! O God! O good God! O merciful God! O Jesus! O Christ, &c. If a mā be to say anything, he will not say, Yea, or Nay: but, O Lord yea: or, O Lord nay. If a man be to reprove his inferior, he will presently say, O Lord have mercy on us, what a slowbacke art thou, what a lie is this, &c. An earthly Prince, if he should have his name so tossed in our mouths at every word, would never bear it, and how shall the everliving God suffer it? nay how can he suffer it? I say no more, but thou with thyself think how: for in the third commandment the punishment is set down, That he will not hold him guiltless that taketh his name in vain. And the Angels in reverence to God's Majesty cover their faces, Isai. 6.2.
Concerning our neighbor, we are to consider whether the thing which we are about to speak be good or evil.
This being weighed, if it be good, and so commendable, then we are readily and cheerfully, and that upon every occasion to utter it, especially in his absence, whether he be a friend or a foe: as Saint John writeth of Demetrius. Demetrius (saith he) hath good report of all men, and of the truth it self: yea, and we our selves bear record, and ye know that our testimony is true.
As for the evil which any shall know by his neighbor, he is in no wise to speak of it, whether it be an infirmity or a gross sin, unless in his conscience he shall find himself called of God to speak.
A man is called to speak in three cases: First, when he is called before a magistrate, and is lawfully required to testify the evil which he knoweth by another. II. When any is to admonish his brother of any fault for his amendment. III. When the hurt or danger that may arise of the evil is to be prevented in others. As a man may say to one well disposed, Take heed of such a man's company: for he is given to such or such a vice.
To this ende, they of the house of Chloe do certify Paul of the disorders in Corinth. And Joseph certifieth his father of his brethren's slanders. In this case all treasons are to be revealed, as tending to the ruin of the whole common wealth. Thus Elisha revealeth the secret of the king of Syria.
And if it shall be thought convenient to mention the evil which we know by any man, it must be done only in general manner: the person and all circumstances which will descry the person, concealed.
Concerning things which are secret in our neighbor, we are not to be suspicious, but to suspēd both speech & judgment. Love suspecteth no evil. Judge nothing (saith Paul) before the time, until the Lord come, who will lighten things that are hid in darkness, and make the counsels of the heart manifest. Augustine hath a good and special rule to this purpose, that there be three things of which we must give no judgment: God's predestination, the Scriptures, and the estate of men uncalled.
As touching a man's self, he is neither to praise nor dispraise himself. As Solomon saith, Let another praise thee, and not thine own mouth: a stranger, and not thine own lips. Yet otherwhiles the times do fall out that a man may use an holy kind of boasting, especially when the disgrace of the person is the disgrace also of the gospel, and of religion, and of God himself: as Paul did. But wherein (saith he) any will use boldness, (I speak foolishly) I will use boldness. They are Hebrews, so am I, &c.
CHAP. III. Of the manner of our speech, and what must be done before we speak.
THus much of the matter of our speech. Now followeth the manner.
In the manner of our speaking three things are to be pondered: what must be done before we speak: what in speaking: what after we have spoken.
Before we speak, consideration must be used of the thing to be spoken, and of the ende. James requireth that men should be slow to speak, and swift to hear. Solomon saith, He that answereth a matter before he hear it, it is folly and shame to him. The mind is the guid of the tongue: therefore men must consider before they speak. The tongue is the messenger of the heart, and therefore as oft as we speak without meditation going before, so oft the messenger runneth without his arrand. The tongue is placed in the middle of the mouth, and it is compassed in with lips and teeth as with a double trench, to show us, howe we are to use heed and preconsideration before we speak: and therefore it is good advise, to keep the key of the mouth not in the mouth but in the cupboard of the mouth. Augustine saith well, that as in eating and drinking men make choice of meats: so in manifold speeches we should make choice of talk.
Here are condemned idle words, that is, such words as are spoken to little or no end or purpose. And they are not to be esteemed as little sins, when as men are to give account of every idle word.
CHAP. IV. What is to be done in speaking; and of wisdom.
WHen we are in speaking, two things are to be practiced: first, care must be had of the speech, that it be gracious: secondly, it is to be uttered with convenient bonds of truth.
The speech is gracious, whē it is so uttered, that the graces of god wrought in the heart by the holy Ghost, are as it were pictured and painted forth in the same: for speech is the very image of the heart.
Contrarie to this is rotten speech, that is, all such talk as is void of grace, which is the heart and pith of our speech.
And by this it appeareth, that no voice can be named but with disliking: and hereupon in Scriptures when by occasion a vice should be named, in token of a loathing thereof, the name of the vice is omitted, and the name of the contrary virtue used in the room thereof, as in these words: For Job thought, It may be that my sons have sinned and blessed, that is, blasphemed God. This being true, then by proportion the visible representation of the vices of men in the world, which is the substance and matter whereof plays and interludes are made, is much more to be avoided.
God's graces, which we are to show forth in our communication are thes • Wisdom, Truth, Reverence, Modestie, Meekenes, Sobriety in judgment, Vrbanitie, Fidelitie, Care of others good name: and let us consider of them in order.
Wisdom in our speech is a goodly ornament. The Apostles when they waited for the holy Ghost in Jerusalem, it descended upon them in the form of fiery tongues: & then it is said that they spake as the holy Ghost gave them utterance in Apophthegmes or wise sentences. And he that governs his tongue wisely addeth doctrine to the lips, that is, so speaketh, as that others be made wise thereby.
This wisdom is then shown, when a man can in judgment apply his talk, and as it were in good manner make it fit to all the circumstances of persons times, places, things. A fool poureth out all his mind, but a wise man keepeth in till afterward. A word spoken in his place, is like apples of gold with pictures of silver.
Now he that would have his speech to be wise, must first of all himself become a wise man. And the wise man of whom the holy scriptures speak, is a godly man, and such an one as feareth God: because this fear of God is the beginning and head of wisdom: as on the contrary, the fool, whereof the scripture often speaketh, is the ungodly person, that maketh no conscience of any sin. And indeed such an one is the most senseless fool of all. He that shall ever and anon be casting himself into the fire and water, and run upon dangerous places to break his legs, arms, neck: and further shall take pleasure in doing all this, is either a fool or a mad man. Now the ungodly man as oft as he sinneth, he endevoreth as much as in him lieth to pitch his soul into hell, and whereas he taketh pleasure in sin, he sports himself with his own destruction.
Furthermore the man fearing god must have two things in his heart: a persuasion of God's presence; and Awe.
The persuasion of God's presence is, whereby a man is continually resolved, that wheresoerver he is, he standeth before God, who doth see evē into the secrets of his heart. This was in Cornelius: Now therefore (saith he) we are in gods presence to hear all things that are commanded thee of God.
Awe in regard of God, is that whereby a man behaveth himself reverently, because he is in God's presence.
Awe is either in regard of sin, or of chastisements.
Awe in respect of sin, is when one is afraid to sin, fearing not so much the punishment, as sin it self, because it is sin. For he feareth God indeed which is of this mind, that if there were no Judge to condemn him; no hell to torment him; no devil nor conscience to accuse him; yet he would not sin, because God's blessed Majesty is by it offended and displeased: and if he had it in his choice, whether he would sin or loose his life, he had rather die thē willingly and wittingly sin against God. This awe being in Joseph, was the cause that moooued him not to commit folly with Putiphars wife. How then (saith he) can I do this great wickedness, and sin against God?
Awe in chastisements is, when one humbleth himself under the mighty hand of God with all meekness and patience, when God layeth his hand on him more or less. When Shemi came forth and cursed David, and flung stones at him, what did he? truly he stood in awe of God, and therefore said, What have I to do with you, ye sons of Zeruiah? for he curseth, even because the Lord hath bidden him curse David, who dare then say, Wherefore hast thou done so?
When a man is thus made wise, that is, righteous and fearing God, he is so guided by the spirit of fear, that he cannot but speak wisely. Solomon saith, The lips of the righteous know what is acceptable: but the mouth of the wicked speaketh froward things. And again, The heart of the wise guideth the mouth wisely.
Contrarie to this is fond and foolish talk: an example hereof we have in Luke, where Pilate wanting the fear of God, saith, I find no fault in Christ: let us therefore chastise him, and send him away. Whereas he ought to have reasoned thus: I find no fault in him: therefore let us send him away without chastisement.
CHAP. V. Of Truth, and of Reverence in speech.
TRuth of speech is a virtue whereby a man speaketh as he thinketh: and so consequently, he speaketh as everything is, so far forth as possibly he can. It is made a note of a righteous man, to speak the truth from the heart: and they that deal truly are God's delight.
This is always required in all our doctrines, accusations, defences, testimonies, promises, bargainings, counsels: but especially in Judges and Magistrates sitting on judgment seat, because then they stand in God's stead, who is truth it self.
To this place belongeth Apology, which is, when a Christian called before a Magistrate, and straightly examined of his religion, confesseth Christ boldly, and denieth not the truth.
Contrarie to this, is lying, cogging, glossing, smoothing, dissembling: as for example, Gehazi, after he had received money and garments of Naaman the Syrian against Elishas will, he went and stood before his master, who said unto him, Whence comest thou, Gehazi? who making it nothing to lie for a vantage, smoothed it over finely, and said, Thy servant went no whither. To the like effect and purpose, report is made of a rich man that had two chests: the one whereof he calleth all the world, the other his friend. In the first he putteth nothing: in the second he putteth all his substance. When his neighbor came to borrow money, he useth to answer, truly I have never a penny in all the world, meaning his empty chest, but I will see (saith he) what my friend can do, looking thereby for interest by the money out of his other chest.
This vice is very common, and it is a rare thing to find a man that maketh a conscience of a lie.
Lying is, when a man speaketh otherwise then the truth is, with a purpose to deceive. Here note that there is great difference between these two speeches, It is an untruth, and, It is a lie. The first may be used when a man speaketh falsehoods. But in using the second, we must be heedie and sparing: for when a man is challenged for a lie, three things are laid to his charge. I. That he speaketh falsely. II. That he is willing to do so. III. That he hath a desire and purpose to deceive.
Quest. Whether may not a man lie, if it be for the procuring of some great good to our neighbor, or to the whole country where we are?
Ans. No: Reasons are these. I. Lying is forbidden, as an abomination to the Lord. II. We are not to do any evil that good may come thereof. III. He which lieth, in so doing conformeth himself to the devil, who is a liar and the father thereof.
Object. I. Such lying is for our neighbors good and not against charity.
Ans. No: for charity rejoiceth in the truth.
Object. II. The holy Scriptures have mentioned the lies of the Patriarchs.
Ans. We must not live by examples against rules of God's word.
Object. III. Rahab and the midwives of Egypt in saving the spies, and in preserving the Israelites infants used lying, and are commended for their facts.
Ans. They are commended for their faith, not for their lying. The works which they did, were excellent works of mercy, and the • efore to be allowed: and the doers failed only in the manner of performing them.
As truth is required in speech, so also reverence to God and man.
Reverence to God is, when we so speak of God and use his titles, that we show reverence our selves, and more reverence in others. If thou wilt not keep (saith the Lord) and do all the words of this law (that are written in this book) and fear the glorious and fearful name, THE LORD THY GOD, then the Lord will make thy plagues wonderful.
Here take heed of all manner of blaspheming, which is, when men use such speeches of God, as do either detract anything from his Majesty, or ascribe anything to him, not beseeming him: a sin of all other to be detested. Reasons. I. A blasphemer is viler then the rest of the creatures: for they praise God in their kind, and show forth his power, goodness, and wisdom: but he dishonoreth God in his wretched speech. II. He is as the mad dog that flieth in his masters face, who keepeth him and giveth him bread. III. Custom in blas • hemies showeth a man to be the child of the devil, and no child of God as yet. A father lying on his death bed, called the three children to him which he kept, and told them that one only of them was his own son, and that the rest were only brought up by him: therefore unto him he gave all his goods: but which of these was his natural son he would not in any wise declare. When he was dead, everyone of the three children pleaded that he was the son, and therefore that the goods were his. The matter being brought before a Judge could not be ended: but the Judge was constrained to take this course: he caused the dead corpse of the father to be set up against a tree, and commanded the three sons to take bows and arrows, and to shoot against their father, and to see who could come nearest the heart. The first and second did shoot at their father and did hi •• e him, the third was angry with both the other through natural affection of a child to a father, and refused to shoot. This done, the Judge gave sentence that the two first were no sons, but the third only, and that he should have the goods. The like trial may be used to know who be God's children. Such persons with whom blaspheming is rife, are very devils incarnate, and the children of the devil, who rend God in pieces, and shoot him through with their darts, as it is said of the Egyptian when he blasphemed, that he smote or pierced through God's Name. Magistrates and rulers severally punish such as shall abuse their names, and they do it justly: how much more then should blasphemers of God's name escape without great punishment.
Again, here we must be warned to take heed of that customable swearing, and also of perjury. It is a very strange sin: for the periuried person doth not only sin himself, but withal he endeavoreth to entangle God in the same sin with himself.
Further, take heed least thou dost either make or recite the jests which are contrived out of the phrases of Scripture: which are very many and very usually rehearsed in company. The oil wherewith the tabernacle and the ark of the Testament and the Priests were anointed, was holy: and therefore no man might put it to any other uses, as to anoint his own flesh therewith, or to make the like unto it. Pilate a poor Painym when he heard the name of the Son of God was afraid: and we much more ought to tremble at the word of God, not to make our selves merry with it. And therefore the scoffing of Julian the Apostate is very fearful, who was wont to reach Christians boxes on the ear, and withal, bid them turn the other, and obey their masters commandment, Whosoever shall smite thee on the right cheek, turn to him the other also. And he denied pay and like reward to his soldiers that were Christians, because he said he would make them fit for the kingdom of heaven, considering that Christ had said, Blessed are the poor in spirit: for theirs is the kingdom of heaven.
Here also men must learn to take heed of all manner of charms and enchantments, which commonly are nothing else but words of Scripture or such like, used for the curing of pains and diseases both in men and beasts. As for example, the first words of S. John's Gospel, In the beginning was the Word, and the Word was with God, &c. are used to be written in a paper and hung about men's necks to cure agues. But the truth is, such kind of practices are devilish. Patrons of charms hold that in such words as are either divine or barbarous, is much efficacy. But whence is this efficacy? from God? from men? or from the devil? If it shall be said from God; we must know that the word used in holy manner, is the instrument of God to convey unto us spiritual blessings, as faith, regeneration, repentance: but it doth not serve to bring unto us corporal health. Well then, belike words take virtue from the speaker, and are made powerful by the strength of his imagination. Indeed of this opinion are some Physicians, as Avicenna and Paracelsus, who think that fantasy is like to the sun, which worketh on all things to which his beams do come, and the latter that by imagination miracles may be wrought. But this opinion is fond, and the reasons alleged for it are without weight. For imaginations are no things but shadows of things. And as an image of a man in a glass hath no power in it, but only serves to resemble and represent the body of a man: so it is with the fantasy and conceit of the mind, and no otherwise. And if imagination have any force, it is only within the spirits and humors of a man's own body: but to give force to work in the bodies of others it cannot; no more then the shadow of one body can ordinarily cure the body of another on which it lighteth. Wherefore words used in the way of bodily cure, be they in themselves never so good, are no better then the devils sacraments: and when they are used of blind people, he it is, that coming under hand, worketh the cure, and by turning himself into an angel of light, deludes thē. But it were better for a man to die a thousand times then to use such remedies, which in curing the body, destroy the soul.
Lastly, avoid all imprecations and cursings, either against men or other creatures: for God in judgment to punish such cursed speaking, often brings to pass such imprecations: as may appear in the Jews, who at the arraignment of Christ, cried, saying, His blood be upon us and upon our children: which imprecation is verified upon them till this day. At Newburge in Germany a certain mother cursed her son, saying, Get thee away, I would thou mightest never come again alive: the very same day he went into the water and was drowned. Again, a mother brought her child to the University of Wittenburg, by reason he was possessed with an unclean spirit: being demanded how it came to pass, she answered in the hearing of many, that in her anger she said, The devil take thee, and thereupon presently the child was possessed. And in our countrymen often wish the plague, the poxe, the pestilence to their children, their servants, their cattle: and often it falls out accordingly.
In the days of king Edward, certain English soldiers (as I am certainly informed by a witness then present) being by a tempest cast upon the sands on the coast of France, gave themselves to prayers, and commended their souls to God, as in so great danger it was meet: but one among the rest, desperately minded went apart and cried out, saying, O gallowse claim thy right, gallowse claim thy right. Now the said party among the rest (as God would have it) escaped safe to land; and afterward living some space of time in France, returned again to England, where he was hanged for stealing of horses: and thus according to his desire the gallow • e claimed her right.
Reverence to man is in two respects, either because he is created after the image of God, or because he is above us in age, gifts, authority.
In the first consideration, men must have care to give such names to children as are proper and fit, usual, and known: the signification whereof may admonish them of the promises of God; of godliness, or of some good duty. And there be four allowed ends of giving names. I. To preserve the memory of something by the name given, as Adam, Israel, Isaac. II. To signify something to come, as Eve, Abraham, John, Peter. III. To preserve the name and memory of parents and kindred, which was used in the birth of John the Baptist. This custom may still be retained, if there be any good example in the ancetours that the child may follow. IV. That the life and profession of good men may be revived in the renewing of their names.
Here we must take heed, in no wise to give to children, the proper names or titles of God, as Jesus, Immanuel, &c.
Neither are the professors of the Gospel to be entitled by the names of such as have been famous instruments in the Church, as to be called Calvinists, Lutherans, &c. Now this I say, that everyone of you saith, I am Paul's, and I am Apollos, I am Cephas, and I am Christ's: Is Christ divided? was Paul crucified for you? either were ye baptized in the name of Paul?
And it is a bold part of the pestilent generation of Papists, who take to themselves the name of Jesuits, whereas the like name of Christian was given to the disciples at Antioch not by the devise of man, but by divine oracle.
As the changing off the name given in baptism is not to be allowed: so the varying of it according to the variety of language, (if neither hurt nor fraud to any be intended thereby) is not unlawful. Upon this ground Saul is called Paul: and Christ calls Simon his disciple otherwhiles Cephas, otherwhiles Peter. And very worthy Divines in this age, that their writings might be read of the adversaries, have in like sort without offense varied their names. Melancthon calls himself Dydimus Faventinus, and Melangaeus. Bucer entitles himself Aretius Felinus: and Theodore Beze once writ himself Nathaniel Nezechius.
Reverence to man as he is superior, is in using fit titles of reverence. Sara is commended in Scriptures for obeying her husband, and for calling him Syr. But excess must here be avoided, when titles of honor proper to God are given to men, as head of the Catholic church to the Pope, Lady and Queen of heaven to the mother of Christ. This fault Christ reproveth in the young man, saying, Why callest thou me good, there is none good but God.
CHAP. VI. Of Modestie and of Meekness.
MOdestie in speech hath diverse caveats: first, if a man speak anything of himself, that is, in his own commendation, let him alter the person and speak of himself as of another: I know a man (saith Paul, speaking of himself) in Christ above fourteen years ago, &c. which was taken up into Paradise, and heard words which cannot be spoken. And John saith of himself: When Jesus saw his mother, and the disciple whom he loved, standing by, &c. Here take heed of boasting, whereby men imitate the devil, who said, All this power will I give thee, and the glory of those kingdoms: for that is delivered unto me, and to whomsoever I will give it.
Again, when a man shall have occasion to speak of his own faults and corruptions, let him speak the uttermost against himself, as Paul called himself the first of all sinners. But if he be to mention anything of himself; that may minister matter of commendation, let his speech rather incline to the defect, then to the excess: as Paul saith, I am least of the Apostles, which am not meet to be called an Apostle, because I persecuted the Church of God.
Secondly, in the mentioning of things which move blushing, we are to use as seemly words as may be chosen. Gen. 4.1. Afterward Adam knew Hevah his wife, which conceived and bare Cain. 1. Sam. 24.4. And when he came to the sheepcoates by the way where there was a cave, Saul went into to cover his feet, that is, to do his easement.
Meekenes also is required in communication, which is, when a man useth courteous and fair speech. Put them in remembrance, &c. that they be courteous, showing all meekness to all men, for we our selves also were in times past unwise, disobedient, &c.
Meekenes and gentleness shows it self in Salutations, Answers, and Reproofes.
For the first daily experience showeth, that it maketh much for the maintaining of love, to call men by their proper names or surnames. And this was a sign of special favor that God called Moses by his proper name. Yet more convenient it is to salute our betters by names of honor or office. Thus the disciples call our Savior Christ Rabbi: and it was the usual manner among the Jews, to call their betters Adon, that is, Lord, or Syr.
The forms of salutations are to be after the order practiced in Scripture. An Angel saluted Gideon thus: The Lord be with thee thou valiant man. And Boaz came to Bethlehem, and said to the reapers, The Lord be with you: and they answered, The Lord bless thee. And the Angel saluted Marie, Hayle, freely beloved, the Lord is with thee, &c. Christ coming among his disciples, said, Peace be among you: and he taught them coming to any house to say, Peace be to this house.
By this it appeareth, that our common forms of salutations are commendable: which are of diverse sorts; as when one meets another, God save you: when one goes away, God be with you: in the morning, God give you a good morning: after noon, God give you a good evening: when one is going on his journey, God speed your journey: when one is working, God speed you: in eating, much good do it you: when one hath a new office, God give you joy of your office: when one is sick, God comfort you, &c.
And when children salute their fathers and mothers after this manner: I pray you father bless me. I pray you mother bless me: it is a seemly thing. For God hath made parents to be the instruments of blessing to their children, in nurturing them and praying for them: as the fifth commandment saith, Honor thy father and thy mother, that they may prolong thy days. Now they prolong the children's days by praying to God for blessings on them, and by such like duties.
It is an use in all places, when a man neeseth to salute him by saying, Christ help you: But there is no cause why the words should then be used more then at another time. The reasons are, I. it is an old custom fetched from the Gentiles before Christ, and hath no ground at all: for they used with the like words to wish men health, because they thought neesing to be a sacred and holy thing: and because some take it to be a sign of unhappy and evil success, which indeed is otherwise. II. If there be any danger in the brain before neesing, when a man hath neesed the danger is past, as learned physicians teach: therefore there is no cause of the using such words then, more then at coughing.
Against the practice of saluting each other, some things may be objected, 1. John. epist. 2. verse. 10. If there come any unto you, and bring not this doctrine, receive him not to house, neither bid him, God speed. Answer. This place doth not forbid common civility and courtesy of man to man: but only familiarity and acquaintance with heretics: yea such acquaintance and familiarity as may seem to give approbation and applause to their bad proceedings. II. Elisha sending Gehazi his servant to lay his staff on the dead 〈1 page duplicate〉 〈1 page duplicate〉 child of the Sunamite, bad him if he met any not to salute them, and if they spake to him not to answer them. 2. King. 4.29. And whē our Savior Christ sent his Disciples to preach in Judea, he had them to salute no man by the way. Luk. 10.4 Answ. The intent of these two places is not to forbid men to salute others, but rather to enjoin Gehazi and the Disciples of Christ only to omit for that time the practice of the duties of common courtesy, so far forth as they might hinder or delay the performance of weightier affairs.
Our answers must be soft, that anger be neither kindled nor increased. A soft answer putteth away wrath, but grievous words stir up anger. Nabal by churlish language provoked David to wrath, but Abigail by the contrary appeased him. Gideon spake gently to the men of Ephraim, when they were angry against him, and appeased them. For the text saith, When he had thus spoken, then their spirits abated towards him. Therefore Solomon saith well, A joy cometh to a man by the answer of his mouth, but how good is a word in due season.
Now if any shall rail on us, our duty is, not to rail again. Bless them that persecute you, bless, I say, and curse not. Be courteous, not rendering evil for evil, neither rebuke for rebuke, but contrariwise bless, knowing that ye be thereunto called, that you should be heirs of blessing. This thing was notably practiced by David, Psal. 109.4. For my friendship they were mine adversaries, but I gave myself to prayer. And therefore in this case, either silence is to be used, or at the most, only a just and manifest defense of our innocence to be made. Hezekiah commanded the people to be silent, and not to say anything to the speech of Rabsachai now flattering now threatening. When Eli spake hardly of Anna, and bad her put away her drunkenness, she answered, Nay, my lord, I am a woman troubled in spirit, I have neither drunk wine nor strong drink, but have poured out my soul before the Lord. Thus Joseph clears himself, saying, I have done nothing wherefore they should put me in the dungeon. And Daniel to Nebuchadnezzar: Unto thee, O King, have I done no hurt. And our Savior Christ when the Jews said unto him, Say we not true, that thou art a Samaritan and hast a devil? answered, I have not a devil, but I honor my father, and ye have dishonored me. And Paul being to make an Apology for himself, begins thus: Men and brethren, I have in all good conscience served God unto this day.
Now when a man hath thus cleared himself, though his own word in his own behalf take no effect, yet let him patiently commit his cause to God, who in time will manifest the truth, and bring it to light: as David did, Judge me, O God, (saith he,) for I have walked in min • innocence. And again, The wicked watcheth the righteous, and seeketh to slay him: but the Lord will not leave him in his hand, nor condemn him when he is judged.
Meekenes in reproof is, when any shall admonish his brother of any fault for his amendment, with the like moderation that Surgeons use, who being to set the arm or leg that is forth of joint, handle it so tenderly, that the patient shall skant feel when the bone falls in again. This counsel Paul giveth: Brethren, if any man be fallen by occasion into any fault, ye which are spiritual, restore such a one (or set him in joint again,) with the spirit of meekness. This was practiced by Abraham towards Lot, when their heardmen were at variance, saying, Let there be, I pray thee, no strife between thee & me, neither between mine heardmen and thine: for we are brethren.
And this is done four ways. First, when we reprove a man generally, as Nathan did David by a parable. Secondly, when in the room of a reproof we put an exhortation: in the exhortation insinuating an oblique reproof, as when a man shall swear in his talk, I shall not need always to say, Ye do very il to swear, and so to dishonor God: but I will lap it up in the form of an exhortation, as pills are lapped in sugar, by saying, Yea and nay, yea and nay shall serve among us. Rebuke not an elder, but exhort him as a father, and young men as brethrē, saith Paul to Timothy. Thirdly, when the reproof is propounded in a man's own person, as though he were faulty which reproveth. Paul practiced this: Now these things, brethren (saith he) I have figuratively applied to mine own self and Apollos for your sakes, that ye might learn by us, that no man presume above that which is written. Fourthly, when the fault is directly reproved, but yet partly with prefaces, that we do it of love, that we wish well to the party, that we speak as considering our selves, that we also are in danger of the same fault: and partly by framing the reproof out of the word of God, that the party may see himself, rather to be reproved by God, then by us: after this manner the inferior may admonish his superior, especially when there is no other way of redress, and he is to listen, yielding himself tractable. Naaman is advised by his servant, who said, Father, if the Prophet had commanded thee a great thing, wouldst thou not have done it: howe much rather then, when he saith to thee, Wash, & be clean? Then went he down and washed himself seven times in Jordan.
When any shall in this manner be admonished of a fault, they are to yield themselves tractable and thankful, and heartily glad of so good a friend. Notable is the speech of the Psalmist: Let the righteous smite me, it is a benefit: and let him reprove me, it is the chief ointment, let it not be wanting to my head. And Solomon saith, A reproof entereth more into him that hath understanding, then an hundred stripes into a fool. And, Open rebuke is better then secret love.
CHAP. VII. Of Sobriety, Vrbanitie, Fidelitie, and care of others good name.
SObrietie in judgment is, when a man either suspendeth his opinion of his neighbors sayings or doings, or else speaketh as charitably as he can, by saying as little as may be, if the thing be evil: or by interpreting all in better part, if the speech or action be doubtful. Therefore do thus; despise not thy neighbor, but think thyself as bad a sinner, and that the like defects may befall thee. If thou canst not excuse his doing, excuse his intent, which may be good: or if the deed be evil, think it was done of ignorance: if thou canst no way excuse him, think some great temptation befell him, & that thou shouldst be worse, if the like temptation befell thee: and give God thanks that the like as yet hath not befallen thee. Despise not a man being a sinner, for though he be evil today, he may turn tomorrow.
Here is condemned all heady and rash judgment, whereby men make things either worse then they are, or else they take and turn all things to the worse part. Thus the devil dealt with Job, saying, Doeth Job fear God for naught, &c. but stretch out thine hand now and touch all that he hath, to see if he will not blaspheme thee to thy face. Such was the dealing of Doeg with David, I saw the son of Jesse (saith he) when he came to Abimelech the son of Ahitub, who asked counsel of the Lord for him, and gave him victuals, and he gave him also the sword of Goliath the Philistim. Here the backebiter concealeth the necessary circumstances, whereby Abimelech might have been excused, as that David asked bread being hungry, and that he told not Abimelech that he was out of Saul's favor: but he turneth all his speech to this end, to bring the priest into suspicion with Saul.
Thus the Pharisees dealt. John came neither eating nor drinking, and they say, he hath a devil. The son of man came eating and drinking, & they say, Behold a glutton, and a drinker of wine, and a friend of Publicans and sinners.
Contrarie to this Sobriety is Flattery, whereby for hope either of favor or gain, men, and especially such as are of dignity and place, are soothed up in their sins, and extolled about measure, even to their faces. As when Herod arrayed in royal apparel, and sat on the judgment seat and made an oration, the people gave a shout, saying, The voice of God, and not of man. But mark what Solomon saith, He that praiseth his friend with a loud voice rising early in the morning: it shall be counted to him for a curse. One being asked which was the worst of all beasts, answered, Of wild beasts, the tyrant: of tame beasts the flatterer. And another said, that flatterers were worse then crows: for they eat only dead carrion, these feed on living men.
And of all kinds of Flattery, that is the worst when a man shall speak fair to his neighbors face and praise him; but behind his back speak his pleasure, and even cut his throat. David complaineth of his familiar friend • that the words of his mouth were softer then butter, yet war was in his heart: that his words were more gentle then oil, yet they were swords. The Pharisees behind Christ's back took counsel howe they might entangle him in talk; but before his face they say, Master, we know that thou art true, and teachest the way of God truly, neither carest thou for any man: for thou considerest not the person of men.
Vrbanitie, is a grace of speech, whereby men in seemly manner use pleasantness in talk for recreation, or for such delight as is joined with profit to themselves and others. The Preacher saith, There is a time to laugh, and a time to weep. When the Lord brought again the captivity of Zion, we were like them that dream. Then was our mouth filled with laughter, and our tongue with joy.
Now this mirth must be joined with the fear of God, otherwise Solomon saith well, I have said to laughter, thou art mad: and of joy, what is that though • doest? And Christ saith, Woe to you that now laugh, for ye shall weep. Secondly with compassion and sorrow for God's people in affliction and misery. They drink wine in bowles, and anoint themselves with cheiefe ointments, but no man is sorry for the affliction of Joseph. Thirdly, it must be sparing and moderate. Paul condemneth such as are lovers of pleasures, more then of God. Fourthly, it must be void of the practice of sin. Moses is commended that he refused the pleasures of sin.
The usual time of mirth is at meats. And here Samson's practice may be followed, who at his marriage feast propounded a riddle or hard question to his friends. And Ambrose thinketh that he did this to stop the mouths of talkers, and to occupy their wits.
With all it must be remembered to be a Christian duty, even at the table to maintain talk of religion, and of duties of godliness, after the practice of our Savior Christ: though many upon little ground think otherwise. Tertullian recordeth of the Christians of his time, that they used in their love-feasts to talk together, as considering with themselves that they had God himself as an ear-witness to them. Chrysostom of this point saith well. I would to God (saith he) that in tauerns and feasts, and at bathes, men would talk and dispute of hell: for the remembering of hell would hinder a man from falling to hell. And it was the manner of the primitive Church at Dinner and supper to use the reading of the Scriptures. When ye come to the table (saith Augustine) hear that which is read according to custom, without any stir or striving: that your mouths may not only receive the meat, but your ears may hunger after the word of God. And this ancient custom is to this day retained in the Colleges of the University of Cambridge.
And this holy rejoicing at meats is specially to be used with such as are godly. As Solomon saith, that he which eateth at the covetous man's table, shall vomit his morsels, and shall loose his sweet words. The faithful at Jerusalem did break bread together, with gladness and singleness of heart.
Question. Whether jesting be tolerable in any sort, or not?
Answer. That jesting which standeth in quippes, taunts, and girdes, which serveth only for the offense of some, with the delight of others is not tolerable: because all speech must edify, and minister grace to the hearers: neither doth it agree with Christian gravity and modesty. But two kinds of jesting are tolerable: the one is moderate and sparing mirth, in the use of things indifferent, [unspec 1] in season convenient, without the least scandal of any man, and with profit to the hearers. The second is that which the Prophets used, when they jested against [unspec 2] wicked persons yet so, as withal they sharply reproved their sins. At noon Elijah mocked them, and said, Crie aloud, for he is a God: either he talketh or pursueth his enemies, or is in his journey, or it may be he sleepeth and must be awaked.
As for laughter, it may be used: otherwise God would never have given that power and faculty unto man: but the use of it must be both moderate and seldom, as sorrow for our sins is to be plentiful and often. This we may learn in Christ's example, of whom we read that he wept three times, at the destruction of Jerusalem, at the raising of Lazarus, and in his agony: but we never read that he laughed. And specially remember the saying of Chrysostom. Si risus in Ecclesia diaboli opus est, that is, to move laughter in the Church, is the work of the devil.
Fidelitie is constancy in all our lawful sayings and promises.
A promise is to be made with this condition (if God will) and then if a man be prevented by death, or by any like means, he is not to blamed: otherwise a man's lawful word and promise bindeth him according to the will & pleasure of him to whom it is made.
Now if afterward it be hurtful to him that made it, he may crave to be free from his promise: and liberty being granted, take it. But a promise bound with an oath is to be kept, though private hindrances follow: yet so, as the Magistrate may order the matter, and proceed in equity, that the damage may be the less.
The last grace which is to be used in speech, is care of our neighbors good name, which is far better to him then great riches.
Here is condemned the tale bearer, which of an evil mind telleth a thing of another, to bring him into hatred, or to revenge himself, or to get something, which otherwise he could not obtain.
This tale bearing is of diverse sortes. One is, when men whisper abroad secretly the fault of another, whereas they should rather admonish the party, as Cham when he had seen his fathers nakedness, ran straight and told his brethrē. The second, whē they add to or change the thing said or done, as it serveth for their purpose. Some of the witnesses which came against Christ, charged him to say, I will destroy this temple which is made with hands, and in three days build another without hands. Where first they change his meaning; for Christ spake of the temple of his body. Secondly, they add to the words, For Christ said not, I will destroy this temple: but, destroy ye this temple. Therefore the holy Ghost noteth them with the name of false witness bearers. The third, when men surmisse, and tell that which was never done. When Jeremiah was going out of Jerusalem to the land of Benjamin, and was in the gate of Benjamin, Irijah took him and said, Thou fliest to Chaldeans. Then said Jeremiah, that is false, I fly not to the Chaldeans, but he would not hear him. The fourth is the coloured tale-bearing, when one speaketh evil of another, with fine prefaces & preamples, feigning that he is very sorry that his neighbor hath done such or such a thing: that he speaketh it not of malice, but of a good mind: that he is constrained to speak: that he speaketh not all he could speak: that the party to whom the tale is told must keep it secret. Luther writeth of this fault very well. This vice (saith he) whereby we tell abroad the things which we hear of others, and take them in worse part is very rife, and of great force to sow discords: the rather, because it often shows it self under the pretence and name of counsel and good advise. And it is a notable vizard for a talebearer to transform himself into an angel of light, and under zeal for God's glory to backbite and accuse his neighbor of heresy, error, and wicked life.
Therefore the Prophets meaning is, that we should conceal the evils that be in our neighbor, and not speak them to others, though he be an enemy and deserve it at our hands, and only speak of those good things in him which seem to preserve concord: for this we would that men should do unto us. Yea, and let us take heed that we judge not or condemn any man's saying or doing rashly. Augustine saith, that this was the care which his mother had towards her enemies. To do this is a notable point of just dealing, but indeed there is no man utterly without this fault in this life: such is our wretched state in this world. For though some are of this mind, that they desire not to have other men's wants told them, and will not take all in worse part, yet if they be told and taken in worse part of others, they can willingly hear them, neither will they check the teller, but suffer bad surmises to take place with them. But Gedaliah the son of Ahicham excelled in the contrary virtue, who • hose rather to hazard his life, then to suspect evil by Ishmael.
This tale-bearing is the common table talk in England: and it is wonderful to see, how those who are otherwise godly, are overtaken with it: but men must learn to stand more in awe of God's commandment, and also to consider that the same thing a man speaketh of another, cometh home again by his own door. Such as use tale-bearing and backbiting, are by God's just judgment paid home in the same kind: and hereupon Christ saith, Judge not that ye be not judged, for with what judgment ye judge, ye shall be judged. Wherefore when men shall enter any evil communication of others, we are to interrupt it by other talk, as not regarding it.
Here remember, that when governors and magistrates shall use hard words, not in the way of defamation, but for the reproving of a vice, it is not to slander: as, O foolish Galatians: O generation of vipers. And Christ termeth Herod, Fox.
CHAP. VIII. Of the bonds of Truth.
THus much of grace in speech. Now followeth bonds of truth, whereby the truth of our talk is testified and confirmed.
There are three: A simple assertion, an asseveration, an oath.
A simple assertion, is either a simple affirmation, as yea, yea: or a simple negation, as nay, nay. And they are to be used only in our familiar and common talk. Let your communication be yea, yea: nay, nay: and whatsoever is more, cometh of evil.
If the truth which we affirm or deny be doubtful or contingent, then such clauses as these [ It is so, or, it is not so as I think, as I remember, as I take it ] are to be added. If one shall say, It is so, and afterwards it prove otherwise, he receiveth discredit, because he spake an untruth. But if he shall say, I think it is so, though it fall out otherwise, yet he saveth his credit, because he deceiveth not, but only is deceived.
An asseveration is a form of speech, whereby one doth vehemently affirm or deny anything: as when a man shall say, Verily, in truth, in very truth, without all doubt, &c. These and such like are not to be used at every word: but then only when a truth of greater importance is to be confirmed. When the false prophets among the Jews and the Priests would not believe that Jeremiah was sent of God: what saith he? not simply, The Lord hath sent me: but, In truth the Lord hath sent me. Our Savior Christ, when he used to speak any weighty matter, used to say, Amen, Amen, Verily, verily, which is a plain asseveration: for Amen is more then a simple affirmation, and it is less then an oath, as the very sense of the word doth import: which is no more, but truly, certainly.
The third is an oath, which must not be made by anything in heaven or earth, but only by the Name of God alone.
It must be used as the last refuge and remedy of all. For when any truth of great importance is to be confirmed, and all signs, evidences, proofs, witnesses, fail among men on earth: then we may lawfully fetch the Lord as a witness from heaven, who is the knower of all truth.
And in this case an oath may be taken; either publicly before a Magistrate, or privately among private persons, if it be done with reverence and consideration, as it was between Jacob and Laban.
CHAP. IX. What is to be done when we have spoken.
AFter a man hath spoken his mind, very few words more are to be added. He that hath knowledge spareth his words. In many words there cannot want iniquity: but he that refraineth his lips is wise.
He that speaketh many words, speaketh either false things or superfluous, or both: as when a river ouerflowes, the water gathereth much slime: so many words, many faults. When a vessel being smitten makes a great noise, it is a token that it is empty: and so the sound of many words shows a vain heart. The Gentiles have said; that God gave a man one tongue and two ears, that he might hear more and speak less. Valerius Maximus reporteth of Xenocrates, that being in the company of some that used railing speeches, held his tongue: and being asked why he did so, answered, That it had repented him that he had spoken, but it never repented him that he had held his peace. And the proverb is, He that will speak what he will, shall hear what he would not. To the framing of our speech Ambrose requireth three things: a yoke, a balance, and a metwand: a yoke, to keep it in stayed gravity: a balance to give it weight of reason: a metwand, to keep it in measure and moderation.
This rule must be practiced carefully, for the avoiding of chiding, brawling, and contention. Let nothing be done by contention, Phil. 2.3. Let students & scholars learn to practice this: for what shall another man's opiniō hurt thee: though in reasoning he be not of thy mind in every point.
Here take heed of the spirit of Contradiction, whereby some by thwarting and contradicting every man, at length prove either obstinate heretics, or lewd Atheists, and make no bones to contradict the holy Ghost, and to call the scriptures in question, and dispute that there is no God.
Now if a man speak necessary things, though he continue his speech till midnight, as Paul did, it cannot be called immoderate or superfluous talk.
CHAP. X. Of writing.
ALL this which is set down concerning speech, must as well be practiced in writing as in speaking. Whereby are condemned ballads, books of love, all idle discourses and histories, being nothing else but enticements and baits unto manifold sins, fitter for Sodom and Gomorrah, then for God's Church. And it must be followed as well in speaking of latin or any other tongue, as English, which students have not marked; for whereas they will not swear in English, yet in Latin they make no bones of it, saying, Mehercuse, mediùs, fidiùs, aedipol, per deos immortales. And whereas they hold but one God in judgment, yet in their Latin exercises they speak of Jupiter and of the immortal God's • after the manner of the heathen. What a shame is this, that a Christian, and that in Christian schools, should either be ashamed or not use to speak as a Christian, but as Atheists do? If thou have many tongues and knowest not how to use them well: he which hath but his mother tongue, ordering it aright, is a better linguist then thou.
CHAP. XI. Of silence.
WIse and godly silence is as excellent a virtue as holy speech: for he knoweth not howe to speak which knoweth not howe to hold his tongue. The rule of our silence must be the law of God. By means of which, wise consideration must be had, whether the thing which we have in mind be for God's glory, and our neighbors good: which done, we are answerably to speak or to be silent.
Here must be considered the things of which • ilence must be used, and the persons before whom. The things are many. First, if any truth be to the hindrance of God's glory, or of the good of our neighbor, it must be cōcealed.
The concealing of the truth is either in whole or in part. In whole, when the speaking of the least word is hurtful: As for example, the father and the son are both sick at once: the son dieth first, the father asketh whether his son be dead or not: if it be said no, an untruth is told: if yea, then the fathers grief is increased, and his death hastened: therefore silence is the best. In days of persecution holy Martyrs have chosen rather to suffer death then to reveal their brethren, that have been of their private assemblies with them.
The concealing of a thing in part is, when a man speaketh a little of the truth, and concealeth the rest. Which is warranted in all good and lawful proceedings, which manifestly tend to the glory of god. Whē Samuel is sent to anoint David, he answereth the Lord and saith, Howe can I go? for if Saul hear of it he will kill me. Then the Lord answered, Take an heyfer with thee & say, I am come to do sacrifice to the Lord: and call for Jesse to sacrifice, and I will show thee what thou shalt do, and thou shalt anoint unto me him whom I shall name vnthee. When Jeremiah had shown king Zedekiah howe he might escape death, then the king said unto him, Let no man know of these words, &c. but if the princes understand that I have talked with thee, and they come unto thee, and say unto thee, Declare unto us what the king hath said unto thee, &c. then shalt thou say unto them, I humbly besought the king that he would not cause me to return to Iehonathans house to die there. And afterward he so answered, and the matter was not perceived. The like practiced by Paul, Acts 23.6.
Secondly thou art to conceal thine own secrets. Sampson revealing his own secret, Judge. 14. overthrew himself. If thou desire ease by revealing, thē tell them but to few, and to such as are faithful.
That which thou wouldest not have known, tell no man: for howe shall another keep thy counsel, when thou canst not do it. Keep thy friends secret likewise, if it be not hurtful; and let ministers conceal the sins & wants that trouble the conscience of such as are dying. Let magistrates conceal things done in the Senate, especially concerning war, least they be revealed to the enemy.
If God bring any strange thing to pass, speak not boldly of it, but rather in silence wonder. Job at the consideration of God's majesty in his works, saith, Behold, I am vile, what shall I answer thee? I will lay my hand upon my mouth. Nadab and Abihu for offering incense with strange fire, before the Lord, were both destroyed with fire, which being done, Moses told Aaron that god would be sanctified in thē that come nere him, & be glorified before all the people: and then the text saith, but Aaron held his peace. When Peter had taught the Gentiles, and after returned to Jerusalem, they of the circumcision contended with him: he then rendereth a reason of his fact, which being made, they were silent. For so the text is, When they heard these things, they held their peace, and glorified God. When God's judgments befall men among us, if we speak anything we must judge charitably. Blessed is he that judgeth wisely of the poor, the Lord shall deliver him in the day of trouble.
Thirdly, the infirmities and sins of our neighbor are always to be concealed, unless it be in the case before named, that we find our selves called of God to speak. He that covereth a transgression seeketh love. If god in mercy cover his sins, why shouldst thou reveal them? Solomon saith, It is the glory of a man to pass by an infirmity.
Fourthly, all unseemly matters, all things unknown, things which concern us not, things above our reach are in silence to be buried.
The persons before whom silence must be used, are these. I. Malitious enemies of religion: Give not that which is holy unto dogs: neither cast your pearls before swine. This was among the rest one cause of the silence of Christ before Caiaphas and Pilate. II. Before Magistrates in their open courts: where such as come before them are not to speak till they be bidden. Then Paul after that the governor had beckoned unto him that he should speak, answered. III. In the presence of our elders and betters, who must have leave and liberty to speak first, and must of others be heard with silence. The practice of this was in Elihu to Eliphaz and Bildad. A company of men (as some say) is like to the Alphabet, in which are vowels, half vowels, & mutes; vowels are old men, learned, wise, expert: half vowels, are young men and women, who are then only to speak when they are asked: mutes, are the same parties, who being not occasioned, are in silence to hear their betters. And here all servants and childrē must remember when they are justly reproved, to be silent and not to answer anything again. IV. Fools and pratlers are not to be answered, unless it be to let them see their folly.
CHAP. XII. An exhortation to keep the tongue.
THus have I in part set down howe the tongue is to be governed: and I heartily desire, that all Christians would put these rules in practice. Reasons. I. If any man seem to be religious, and restrain not his tongue, he deceiveth himself, and his religion is in vain. II. The man of an evil tongue, is a beast in the form of a man; for his tongue is the tongue of a serpent, under which lieth nothing but venom and poison: nay he is worse then a serpent: for it cannot hurt, unless it be present to see a man, or to bite him or to strike him with his tail: but he which hath not the rule of his tongue, hurteth men as well absent as present, neither sea nor land, nor anything can hinder him. And again, his throat is like a grave that hath a vent in some part, and therefore sendeth forth nothing but stink and corruption. III. As the holy men of God when they preached, had their tongues, as it were, touched with a cole from the altar of God: and as godly men when they speak graciously, have their tongues enflamed with the fire of God's spirit: so contrariwise, whē thou speakest evil, thy tongue is kindled by the fire of hell: and Satan comes from thence with a cole to touch thy lips, and to set them on fire to all manner of mischief. Chrysostom saith, that when men speak good things, their tongue is the tongue of Christ: but all manner of ungodly and cursed speaking is the devils language. IV. The moderating of the tongue is a matter of great difficulty. S. James saith, The whole nature of beasts & of birds, and of creeping things, &c. but the tongue can no man tame: it is an unruly evil. Pambus, one without learning came to a certain man to be taught a Psalm: who when he had hard the first verse of the 38. psalm, I said, that I will keep my ways that I offend not in my tongue, would not suffer the next verse to be read, saying, this verse is enough, if I could practice it. And whē his teacher blamed him, because he saw him not in six months after, he answered that he had not yet done the verse. And one that knew him many years after, asked him whether he had yet learned the verse. I am forty years old (saith he) & have not yet learned to fulfil it. Now thē, the harder it is to rule the tongue, the more care is to be had therein. V. The strange judgments of God for the abuse of the tongue, especially in blasphemies & perjuries are many & fearful. Three men conspired together against Narcissus Bishop of Jerusalem, a man that led a godly and blameless life, and they charged him with a most heinous crime: all three confirm their accusation by oath. The first wisheth, if it were not so, that he were burnt. The second, that he might die of the iaundise. The third, that he might loose his eyes. Afterward in process of time, the first had his house set on fire in the night: and he with all his family was burnt. The second had the iaundise from the head to the sole of the foot, and died thereof. The third seeing what was befallen these twain, repented, and confessed the conspiracy against Narcissus, and yet for all that he lost his eyes.
Again, in the days of Q. Marie, as James Abbes was led by the Sheriff to execution, diverse poor people stood in the way and asked their alms: he then not having any money to give them, did put off all his apparel save his shirt, and gave it unto them, to someone thing, to some another: in the giving whereof he exhorted them to be strong in the Lord, and to stand steadfast in the truth of the gospel. While he was was thus instructing the people, a servant of the Sheriffs going by, cried out aloud, and blasphemously said: Believe him not good people, he is an heretic, and a mad man out of his wit: believe him not, for it is heresy that he saith. And as the other continued in his godly admonitions, so did this wicked wretch blow forth his blasphemous exclamations, until they came unto the stake where he should suffer. But immediately after this martyr was bound to the stake and fire put to him, such was the fearful stroke of God's justice upon this blasphemous railer, that he was there presently in the sight of all the people stricken with a frenzy, wherewith he had before railingly charged that good martyr of God: who in his furious rage & madness, casting off his shoes and the rest of his clothes, cried out unto the people, & said, thus did James Abs the true servant of God, who is saved, but I am damned: and thus ran he about the town of Burie, still crying, that James Abbes was a good man and saved, but I am damned.
Again, children sitting in company together, fell into communication of God, and to reason what God was. And some said one thing, some another: among the rest, one said, He is a good old father: to which another, named Dennis Benfield, replied with a most outrageous blasphemy: What, he (said she) is an old doting fool. But shortly after this young gyrle was so stricken, that all the one side of her was black, and she became speechles • e, and died.