Seven Treatises
[ D] Of the which argument, because much is written, and where the Gospel hath been preached (of some places I may speak of mine own knowledge) it hath been often handled, and largely, I think; I may say the less. Neither do I speak that, which I have said, about this matter, to discourage any: but partly to drive them from deceiving themselves, which love to stay themselves, they care not upon what rotten hold, and broken staff; partly to make the true testimonies of eternal life to be more pretiously esteemed of those which have them: and such as are without them, to bestow more diligence in seeking of them. For the weakest faith findeth Christ Jesus no more to lose him, seeing he hath said, that he will not break a bruised reed, nor quench [ E] the smoking flax ; and the most glorious shows of godliness, and boldest crakes, and most loud boasts of faith, where yet it is not indeed, shall all vanish away in the air, and come to nothing, not having any part in him: even as Saul's brags, that God had delivered David into his hands, when he was shut in the city, were frustrated to his own shame, 1. Sam. 23.14. & 24.5. The which, how true it is, may appear not only by some examples mentioned out of the Scripture, but also by the lives of sundry in the Country, who have received the Gospel with joy, and been much cast down by the force [ F] of the law: But as their humbling hath been a bowing of themselves for a short time, like a bulrush with the wind ; so their joy hath been a sudden flash of fleeting mirth, not well grounded in them, and an enlightening of them with the general knowledge of salvation, rather then a sealing of the assurance of their own in their hearts for continuance.
Oh, how many have after the report made by others, what great change the Gospel had wrought; how many, I say, have resorted to the hearing of it, and given good and commendable hope of their own change also, and repentance; who yet were soon weary of the Lord's yoke, and of being subject to his holy government? how many have forsaken the fountains of the water [ G] of life, which could have refreshed their souls in their necessity with sound comfort, and have digged to themselves broken pits, which can hold no water to comfort them? And so have started aside, like a broken bow, and have returned shamefully to their vomit, and as the sow which was washed, to wallow again in the mire? Which I speak not, as though God had not both called out of this life many amongst us (within these years in her Majesty's reign) of singular hope, and left a comfortable company amongst us still, with others daily coming on; but to cast their shame as dung in their faces, who have fallen from that fervent desire of the sincere milk of the word (which once they had) to the world, to profaneness, and to carelessness. These (as the Scripture [ H] saith of Judas) went out from us, but they were none of us: for if they had been of us, they would have continued still with us. For when either prosperity hath been granted them, they have waxen wanton, and have turned the grace of God into looseness: or when affliction hath followed them, they have grown weary of their profession, saying as we read in Eccles. 7.12. That the former days were better, and wished again for the merry world, which they enjoyed, and the pleasant life ( as the Israelites did their flesh pots ) which they passed in ignorance of God, and the lusts thereof in superstition, and such like: and so have fallen from the grace of God, and have departed from him, to whom yet they had professed themselves to have been infinitely indebted, as for his other benefits; [ I] so especially for his Gospel, in the which they seemed to take no small delight for a season. But these when I consider their falsehood towards God, and their double dealing, that they would not give their hearts to him to believe his mercies, to be their only treasures, and so hold fast their confidence in him (who would sufficiently have recompensed their forsaking of the world) I cease meruailing at them, although they are fallen from an high account and estimation among the servants of God, unto a vile and reproachful estate, to be reckoned with the unbelievers; some of them making this their chief religion, rather to be judges and censurers of their brethren, then to hold and retain love and fellowship with them. For whom yet, I will not [ K] cease to entreat the Lord daily, that if any of them belong to him, it would please him to awake them, and to bring them home with the prodigal son, in the sight of those who have seen their revolt: that so, not only themselves may be saved, though they take shame in the world; but others also, who were imboldened to sin by their example, may be reclaimed.
Thus, the love of these men hath constrained me, a little to go aside in lamenting [ A] their misery, because I have known many of them, who having shined as lights for a season, are become misty clouds to hinder light from others: whom I also counsel to consider, that they have not been driven away from their holy profession by persecution (which if they had been, might have given better hope of them to their brethren, that mere weakness had hindered them) but they have gone away from their first love, and broken off their fellowship with their brethren, even in the time of the Gospel flourishing, and preached in some places with more power, then when they were in the beginning most earnestly stirred up to embrace it: yea, and some of them then forsook their good beginnings, not when Moses [ B] was gone aside from them, for the space of forty days, but whilst he was amongst them, and in the midst of their tents, calling upon them to be sound and constant, and to go forward, as he had done long before: and himself also (to God's glory be it spoken of some) with great courage and cheerfulness of good example going before them. And therefore seeing their sin is the greater, they are to be advised to look for better assurance of their salvation, and whom they have offended, that so they may repent, and now take surer hold of eternal life, with the hand of their faith, rather than by so weak and small occasions to let it go. For if they had in the feeling of their sin, fear, sorrow, and other distresses for the same, been unfeignedly [ C] humbled, their hearts mollified, and they resolved to seek the forgiveness thereof, and righteousness thereby, and that through the free imputation thereof by Jesus Christ: they should soundly have had their diseases healed, their sorrow and doubts expelled, and true comfort ministered from their faith in him, which would so effectually have wrought in them, and have raised such an unfeigned love to God again, that they would for no cause have been withdrawn; but rather have set themselves to grow in godliness with their brethren, then in the least manner to have returned to their former lusts of their ignorance ; from which they professed themselves to have been purged.
[ D] This I have written for their causes, who have been content to be deceived with an opinion of happiness, and yet to be void of it: who because they have had some light in the beholding of their sins, and have been wounded in conscience for the guilt of them, and punishment due to the same; have therefore persuaded themselves, that they have been effectually called, when yet they have not seen nor found this, that their sins have been pardoned to them: and in token thereof that they themselves, have been changed in will, affection, and conversation: and so have become new creatures. For though they allege (and that justly) that in the conversion of Paul, the people mentioned Act. 2.37. the returning of the people of Israel to [ E] God, in the time of the Judges, and in the days of Samuel, and in such other examples; the holy Ghost setteth down their trouble of mind, their prick of conscience, and their great abasing of themselves, which I grant are wrought in such, as have been truly penitent: yet there hath been joined also with these, an earnest hungering after God's mercy, an unfeigned faith, the spirit of adoption sealing up their salvation unto them, and the lively fruits of the same: They have believed that God hath become their most loving father through Christ Jesus, who was before their fearful judge; [ F] and they have hereby been enforced to love him therefore, and to seek now to please him with all their hearts: and these graces have set them forward in a godly life to bring forth fruits, beseeming their profession.
But these men furnish not themselves with faith, a pure heart, a good conscience, change of their life, through the loving of God; but they let time end their grief of mind, and their wounds of conscience are healed outwardly with opinion that it is sufficient repentance, only to be sorrowful: some not abiding the gripes of grief, and yet not finding sound comfort against them, have cast them off, and therefore in affliction are from time to time vexed with the returning of them again, because they were never driven away [ G] kindly, nor aright. If they shall further defend themselves this way, that they thought their course was good, to be thus cast down, seeing the law was preached to them, which constrained them thus to do: and if they will ask, why we preached the judgments of God to them, if we saw it not meet for them to be humbled? I answer: first, the law was never preached alone by any discreet teacher, who himself was skillful in the doing of his duty, but the Gospel with it. Secondly, the law was not, nor is not preached to hold men under, with the yoke of fear and bondage; but to cause men to see their sin more clearly: and thereby their punishment to be due; that so they might come to themselves in truth, and set more store by [ H] God's mercy, and Christ's merits, which only can save their souls, and minister them comfort. Thirdly, we have not as from God approved, nor wished any to rest in any works of the law, or the best actions which they could do, when as yet they had no faith, nor persuasion of the remission of their sins, truly settled in them: but to haste from thence with all speed; and to try themselves both by rules and doctrine, as well as by their own experience, if Christ were in them, that so through him they might become acceptable. Now then if they have heard and received one part of our Ministry, and not the other: if they have placed happiness in the repentance, which they have fancied; and not in the knowledge of God through Christ, which [ I] we have urged; they have been deceived through the subtlety of the tempter: if they have sought to please God, for fear of his vengeance, and not because they have found deliverance from death, by his undeserved favor; they have labored in vain, and been withholden from the principal fruit of the Gospel preached. But no marvel, for many are the sleights, by the which the devil keepeth his possession in such, as are not yet escaped his wiles and snares, in the which he holdeth them; not without their own good liking. He discourageth some from hope and confidence, that they are the Lord's; because they have been more deeply pricked for their sin, and longer holden in doubtfulness, then other of God's children are; and that [ K] none have so great temptations and conflicts, as they have: But have not they these afflictions to bring them unto God? And others he dismaieth, and holdeth under with the contrary: as that they cannot be God's children, because they have never had that deep sorrow, and long lying in it, for their sin, as many of their brethren have had: As though men's examples, and not rather God's word should be their rule to follow. So he suggesteth this to [ A] some others, that their estate could not be good, seeing they have not had their lives full of some outward crosses, as some of the godly have: and yet on the contrary, many have been long holden captives with these cogitations, that they durst not think themselves to belong to God's election, seeing they are every while under one cross or other. Thus the devil (whose malice and subtlety few do know, fewer do well weigh, but fewest of all do wisely and carefully resist) the devil, I say, holdeth numbers occupied about these and such like points: wherein the trial of their happiness, and certainty of their peace doth not consist. And because religion and holy doctrine doth affect them, and that he seeth they will needs embrace the [ B] same, he laboreth to keep them at this stay, to hold themselves contented with that shadow, though they be uncertain of their estate to Godward, and remain in suspense and little hope of their salvation: and so he permitteth them to have the letter of the Scripture in their mouth, and to talk generally about religion, or (if occasion be offered) about some questions, and matters concerning the same; but they hate utterly to be reformed. Who seeth not that he holdeth these in error and bondage, as grossly as he doth the other before mentioned? who trouble themselves about opinions and conceits, which are not the chief and main points to occupy themselves about; as though happiness consisted in them, but may fail of eternal life (for all [ C] that) when they have all done?
For neither doth this commend a man to God, whether he hath long continued in grief of mind, fear of conscience, and doubtfulness of salvation: but that he be well freed and delivered from such trouble, and discharged of his fear: I mean that he can heartily thank God through Jesus Christ, that he seeth and feeleth himself set at liberty, and by him is made happy: for if the truth of God and his promise make him free, then he is free indeed. Neither is this with a man, or against him in assuring himself of salvation, whether his life be full of afflictions and crosses, seeing God keepeth not always, an even hand in these things; for they are common both to good and [ D] bad: but that a man know himself, though a wretched sinner; yet through faith, to be justified and acquitted before God : and therefore is at peace with God, in himself, even such as passeth all understanding, whether his crosses be many or few.
There are many things of like sort, with which Satan doth blindfold sundry of good hope: as that, for having some infirmities, or falls breaking forth in them, therefore they cannot be beloved of God: and when they find that in some sort they can overcome them, then they think they are the beloved of God: in neither of which a man is to place his safety. For both the dear Saints of God may possibly be led out of the way, to commit somewhat [ E] offensively: neither is he to promise well to himself, who sometimes keepeth from sins, which at other times he hath fallen into: for it may be, that there is no great occasion offered him that way; or he is otherwise busied, so as he is not so easily carried after such temptations; or some sins of another sort as grievous, do hold him under. And therefore seeing many are deceived this way, partly for want of knowledge and grounded judgment in the truth, and partly whiles they have through long custom been detained and holden in such snares, they are to be desired in the most earnest [ F] manner, that they would bestow some of their time and meditations about the substance and marrow of their happiness, to see that they have a part in it indeed: and as S. Peter saith, to give all diligence to make their calling and election sure: and in trying by all means, whether their faith, their hope, their patience, and love be sound, though imperfect; and true and effectual, though weak and feeble: for upon these the matter dependeth.
And if they can be certified, that the spirit of God since, and through their hearing of his Gospel preached unto them, hath shed such grace into their harts, as to make them partakers of the fruits thereof, they shall not need to be troubled about the other: and if they contrariwise find that they do yet [ G] want these, they must fully purpose to seek for them; and not to feed themselves with a vain and a deceitful hope, stayed upon no good ground nor foundation at all.
And here I must further require, that such as, to whom God giveth any work of his spirit, and whose hearts he seasoneth with good affections and desires through the Gospel, so as they sensibly feel themselves to look after eternal life, that they would cherish, and make much of these holy sparks of grace kindled within them: and whiles they be warm in them, to blow them up every while, with the bellows of fervent prayer, and to inflame them by acquaintance, company, and conference with such, as in [ H] whom they see God hath wrought the same things before them; and in greater measure, then in themselves: always highly reverencing God's gifts in them, that they may the sooner come by them: and that the things which they see but dimly, they may behold more clearly, and their doubts may be resolved to them, and they may find comfortable encouragement to go forward. But especially, they must give attendance daily and diligently to the doctrine of faith and godliness, where they may enjoy that soundly preached unto them: assuring themselves that if they find not that the one thing above all things, chief and necessary, they love it not, as Mary did, Luk. 10.42. and then they shall not have their part in it. But otherwise they may know, [ I] that God, who doth show himself kind and loving to such as seek him not, (as it is written, I was found of them that sought me not ) will not hide himself from them which do seek him; seeing he findeth all in their filth, when he calleth them to repentance, even the best. And finally, they must wait upon him, desiring him in his good time (notwithstanding their unworthiness) to draw them by his secret grace unto him. But this shall suffice to have been said of them who think themselves Christians and are not, but do lie: and of them who have left their first love of the Gospel and of their brethrē, which sometime (as it seemed) they had. Which two being of the forwardest sorts of professors, who go for true believers, and yet being none indeed, do [ K] justify the estate of the weakest servants of God, to be approved of him and happy, being far different from them. Which although I have by the way as it were spoken to admonish both: yet principally and most chiefly, I have done it, for the upholding & comfort of God's weak servants, who may see him most loving and gracious unto them even in that, I mean their abasement and humiliation: which they sometime thought to be their utter and [ A] extreme misery. And thus much of the second point of the second part or general head: namely, of the staying of the weak Christians, and how they differ from unbelievers.
Thus I have, not as I would, but as I could, set down my meditations upon this first point, to show, who are the true people of God, and given occasion to many, who have little to say for themselves, why they should claim any right or title in that great purchase, to consider of their estate more deeply and seriously then they have done. If these, who are almost Christians, and (as I may say) not far from eternal life, being many of them usual hearers of Sermons, would inquire about their estate, till they should [ B] see it good, as I am sure the other may be well stayed by this which I have written, I should not be a little comforted, whom for their good (which I heartily desire and pray for) this I beseech to hear me in. What wisdom shall they show, to be careless in so weighty a matter as this is, concerning their saluatiō, and that their care in matters transitory can never be enough? or what sound comfort do they look for, whiles they rest but in uncertainties about the assurance thereof, which yet to miss and go without, is their utter and perpetual desolation? But they hope they are in good case, and persuade themselves that they are in the estate of grace. I am far from envying it them: I would to God that I could hope so too.
[ C] But what evidence or proof have they of it? They can answer, none, but this, that they profess Christ, and love the Gospel, and contemn Popery. They hear Sermons oft, and think not well of them who do not so. Some of the forwarder sort, do think verily sometime, that they believe, and joy therein, and sometime weep at a Sermon: but this is their anchor that they hold themselves by, long after: when they be able to speak of such times and actions done in them. But when they have been at the best, have they then put forth themselves a little further, to demand: are these things sufficient marks and testimonies of our salvation? or if they be not, do they inquire what be? And do they not cease trying their state, till they can prove [ D] it to be good indeed? and until they find rest to their souls that cannot deceive them? Nay rather, they come not to this at all, that they can apply Christ to them: that study is utterly unwelcome to them and unsavory. They can do anything but that: and why so? Verily, even to the end they may be deceived: as men that have matter at law, and are in suit, boast much of their case, but yet are very loath to come to trial of it: and why are they afraid so to do, but for that they know they have no good evidence to show for it?
They may be compared in this, to King Nebuchadnezzar: he was very earnest to hear the interpretation of his dream, and could not be satisfied [ E] until he heard the same. But this was not all that behooved him to do. For when he saw that God gave him twelve months to repent of his pride (for the which, his dream told him his kingdom should depart from him) he forgot his dream like a dream, and did not repent, but at the twelve months end began a fresh to increase his pride, crowing and boasting of his wealth and honor, thus: Is not this great Babel, which I have built, for the house of my kingdom, by the might of my power, and for the honor of my majesty? Whereby we see, that he was more desirous to know what his dream meant, then [ F] to be warned by it: Even so, these professors (which I speak of) are very careful to hear the glad tidings of the Gospel preached, and cannot be withdrawn or dissuaded from it: but to lay their estate with it, and to take this warning by it, that they will receive the print of it upon their hearts and lives, and be cast into the mould of it; that (I say) they cannot be brought unto: for then they should find it to be the power of salvation to them, for the which end it is preached.
But what is the cause that they going so far before many other, who are professors also, cannot be brought to go beyond them in this as well? and herein to be equal to the best lovers of the Gospel? I mean, in proving and [ G] examining, whether Christ be in them, without they be reprobates: and whether they have not the spirit of God, without which they be none of his? The main cause is this: Their hearts are not upright: nor they will not deal plainly with the Lord. They cannot say in truth: Search me (O Lord) and see if there be any unrighteousness in me, which I do hide within me: and it shall be removed out of thy sight: Nay it is certain, if they might come to trial, that they do keep some sin (as Job saith) even as a child doth sugar under the palate. Sundrie faults, I grant, such will refrain both themselves, and drive them out of their families: but yet for all that, they will not be brought to this, to make profession that they will be willing to be reformed in what part [ H] of their life soever they may be justly challenged: for then they should not blemish their religion, as the best of that sort do.
Neither do they set their privileges, which they have by the Gospel, before all other things always: they think it over strict, that they should be tied so narrowly: and that it is neither beseeming wisdom, credit, civility, policy, gravity, or such place and calling as some of them may be in, to show what is in them (though they be zealous) they say, but too base a thing for them; when yet the Scripture saith, I believe, and therefore I have spoke. And again, The zeal of thine house hath consumed me. And again, if this be to be vile and base, I will yet be more vile for the Lord's sake that hath honored me. Yea [ I] and they think it is more then needeth, that all their delight should be in the Saints which are on the earth, and such as excel in virtue: and that they should be companions with such as fear God; when yet the communion of Saints is more pleasant and sweet then was Aaron's ointment, and more fruitful then mount Hermon was, with the dew, and Zion and her valleys about her, with the silver drops that fell upon them. Yea for the preciousnes thereof the Church spake thus of it: If I prefer not Jerusalem, that is, the welfare of God's people, before all joy that I have on earth beside, then let me lose my best delight.
To return, they of whom I speak, though in their own opinion, and in the judgment of some others, they be in right good state to Godward: yet [ K] God, whose thoughts are not as man's, and the truth which must give good report of them, as well as men, judgeth and determineth of them far otherwise, if that be the best that can be said of their faith and repentance, which I have set down. For the elect and dear children of God do far otherwise: They having found the pearl, sell all that they have to buy it; though they are occupied about many things, yet that one (even the word of God) [ A] is chief with them. Their love of it, is strong as jealousy, that admitteth no recompense; and as death that cannot be resisted. They cast not away their confidence, if they once grow to see what recompense of reward it hath: nor will not suffer any to take their crown from them, even their honor that they have in being the Lord's sons and daughters. They covet spiritual things, they hunger and thirst after righteousness: they with good and honest hearts receive the word, and bring forth fruit in due season. They if they have offended their most loving father, cannot be quiet till they return and come home again, and say, we have sinned. And if they be in worse estate then this, they like it not, unless it be when they are fallen asleep, and have forgotten [ B] themselves.
And yet what do they in all this, more then they ought? feeling for all this, their wants and burdens, of which they complain and cry out. And whereas they are mocked and evil spoken of, for this, that they do thus carry themselves in the love of heavenly things, and in the hope of immortality, far more fervently then they who are not intitled to any such thing: it is hard to say, whether they who offer them this injury, do most offend in hindering the honor of God thereby, or their neighbors welfare, or their own salvation? For God commands, that we should labor rather for the food that abideth to eternal life, then for that which perisheth. And [ C] what do we offend then, who do so? and is it not our gain and benefit, if we do so? Therefore let men for shame, and fear of just damnation, desist from such madness.
But to return to them to whom I speak, and to conclude in a sentence or two to them, and such as they are: I say therefore, give no rest to yourselves, till you can prove that you be in the estate of salvation: You have many ways set down, by which you may do it, even in this treatise; in other godly men's labors; and especially in the Scriptures. Lose not all your labor which you have bestowed in seeking to be saved: I mean your reading, hearing of Sermons, praying, and confessing your sins (it is lost, if you attain [ D] not that which you seek.) You are not far from it, a little more humility and truth of heart, will bring you further into the estate of happiness, then that ye can fall anymore from it. Be never satisfied, till ye have more then an unrepentant person can have. You count it no toil to sweat in hay and harvest: This is another manner of substance; if ye once had part in it, ye would not forgo your portion for a kingdom. And think this of me, who am not ashamed to be said to have given you this counsel, I know what I say in thus provoking, and laboring to persuade you: if ye refuse, never look to come to the like offer. And to you, and as many as desire salvation, how far off soever as yet ye be; know that ye are in the estate of devils, if ye continue [ E] as ye be: and ye are the liker to continue so, the longer ye live, if while ye be called, ye refuse. You are as outlawes: God's care reacheth not to you, neither are you under his protection, being his enemies; but he or some of his sergeants will arrest you, when you think not of it: and hell will receive you; and the happiness which other shall have, will fly from you: which God forbid.
CHAP. 10. Of the eyght companions of Faith.
N Ow I have spoken of those, who are weakest in faith, and have the smallest measure of it, and have labored to stay them in their temptation: I have also shown the causes of their conversion, the love of God the father in giving his son: the love of the son in reconciling them to God, and delivering them from all their misery: the word of promise [ G] preached to bring them tidings of this: God's spirit, assuring them by working faith in them, and persuasion thereof: (and to this end I have set down these, because in the ordinary coming to eternal life, there is no other way:) yet seeing these are not so easily felt of us, as they are sure and infallible grounds in themselves, to us of salvation: therefore I will add some other effects, or rather properties of true faith, which do accompany the assurance of the love of God, and of Christ Jesus in us, and are the works, or fruits of the holy Ghost by the Gospel, which, although they be not of like authority with the former; yet are they easilier felt to be in us. So that both sorts of evidences laid together, and meeting and concurring in one [ H] and the same person, shall give him most clearly to understand, that as God hath graciously bestowed it; so we may effectually receive and hold it as our own: and that with more certainty every day, as our salvation shall every day be nearer, then when we first believed. And thus I come unto the third general part of this treatise; wherein (seeing I hope the weakest believers are or may be somewhat stayed by that which I have said already) I now purpose in this last part, to show how all such of God's people, as are stayed from strong fear & trouble of mind; may by other clear evidences, have further proof and trial of their faith, and be able to preserve and confirm it, and how much such an estate is to be desired for the benefit it bringeth. And first, to [ I] teach the believer to try that he hath this excellent gift of faith, these eyght graces being companions of it, and more easily perceived and discerned, then faith it self, will clearly testify that where these be, there shall that be found also.
This true believer therefore whosoever he be: first, as soon as he shall perceive that God (far otherwise then he looked for) hath given him his son to bring life unto him, and to be his wisdom, righteousness, sanctification, and redemption, he must needs feel in his heart great joy and comfort, as we see in the example of the Eunuch, when Philip had converted him, he went away rejoicing, Acts 8.39. and in Samaria, where when he had preached Christ [ K] there, and had brought them to repentance, there was great joy in the City, Acts 8.8. And what marvel? for how can a man be persuaded by good and infallible grounds, that greater happiness is given him of God then all the world is worth, but he must needs rejoice with joy unspeakable, as they which dream? For is there any natural man so senseless, that if he should understand that some portion of goods, as an hundredth pounds value by the [ A] year, were befallen him; yet he should not feel his heart made joyful thereat? and can this honor befall any (that he is highly in favor with the Lord of heaven and earth, and thereby of a child of wrath, made heir of heaven forever) but it must needs glad his heart exceedingly, and raise sensible joy in him, which cannot be expressed? as in him who found the pearl. But do common professors thus, or worldlings? when they manifestly bewray that they are glutted with the tidings of it? So that, as the Eunuch before mentioned, immediately after he had been instructed in this mystery of faith, went on his way rejoicing ; and as Paul soon after his conversion was marvelously comforted, although before as far from it, and as deeply cast down as any: [ B] so let it not be doubted of, but when God hath once enlightened the heart of any (which before sat in darkness) to see himself undoubtedly saved, but that it raiseth up in him joy unspeakable, and glorious in his measure.
Indeed it shall not perhaps so much be seen, or appear to another, as by good evidence it is felt of himself. Neither shall a stranger, that is, a man otherwise affected, be partaker of this joy: but that it accompanieth them, who are by faith made assured of their election; our Savior Christ teacheth, saying, Rejoice not that the spirits are subdued unto you, but rather rejoice because your names are written in heaven.
And whereas it may be objected, that it is sore shaken and slaked by afflictions, [ C] let that trouble none: for no affliction for the time present is joyous, but grievous: and yet we rejoice even in them through hope, that maketh not ashamed, Rom. 5.4. Besides, we have it here but in part, as we have all other graces: and yet affliction (after we have been exercised with it aright) shall make our joy the greater in the end; when God's former graces shall be restored to us, which we were wont in him to find: therefore Saint Peter saith, Though ye have not seen, yet ye love him: in whom (though ye see him not) yet ye believe in him, and rejoice with joy unspeakable. Now seeing it must needs be thus, it may well prove to us, that the common opinion of faith, which most have where the Gospel is preached; namely, that they believe in Jesus Christ, deceiveth [ D] them, and is nothing less then true. For were they persuaded of their happiness, how could they choose but feel withal, their souls more joyful and glad within them, then all the commodities of this life could make them? For we no sooner know our selves justified before God by faith; but we are at peace with him: and such peace as passeth all understanding. Which after we know how sweet and precious it is, we will by no means forgo again: although for want of stronger faith and sounder knowledge, it is more flitting in some: and yet even that maketh them complain, until they be enlarged: and he that hath not this witness within him, shall not do best to sooth up himself with a vain confidence. Thus I conclude, that joy and peace [ E] are inseparable companions of faith.
But here me thinks, I hear some objecting thus. If you zealous folk, who glory so much of the assurance of salvation, and for that very cause be so joyful, ye agree not within yourselves: for some which are of your mind, are ever sad and sorrowful? To this I answer, that many desire to be sure, and groan for it, in the Lord's ears; and in time, shall be comforted, being already pronounced to be blessed: and sometime they are assured for a season, and then are cheerful: and before this, they cannot be so, as they, whose [ F] hearts the Lord hath opened more clearly to behold that excellent mystery. But further I say, that it should trouble no wise body to see them mourn for a while after that, which shall (being attained) make them merry forever after. And it is a mere cavil in them, that twit God's weak servants for that which giveth so just cause of mourning, namely their doubting, seeing they desire nothing more then to be assured. And if they do not mixe their fear and heaviness with melancholy passions, they offend not in lamenting after God, while they long above all things, to behold God's loving countenance towards them: But if their heaviness make them waspish, tuchie, froward, unquiet, & rash in censuring them who are not in their estate; I say these as mad [ G] and frantic passions are to be condemned. But these obiecters say, that this sad countenance and behavior in them, who are more religious than the most part of others, causeth many to shun religion, and to be afraid to join themselves to their acquaintance and company, and to meddle with muzing on the Scriptures, or on Sermons, more then to hear and read them, and so trouble themselves no further. To this I say, that we are not so to look to exemples, that we hurt and hinder our selves thereby from that benefit, which the Scriptures do most certainly direct us unto. But if men would weigh things indifferently, they who are so ready to challenge many good Christians for their heaviness (which yet they know tendeth to the seeking [ H] of comfort) might see their own fault greater, whose mirth for the most part is joined with lightness and profaneness, holding goodness and grace out of the company, and not a rejoicing for that they know God to be their most loving father; without which, their joy is but folly, yea madness ; as Solomon speaketh of laughter, which testifieth such joy. But to end this in few words, let such as have true hope in God, though weakly, moderate their heaviness, that they may offend as few as they may: and they that find fault with them for that, let them know, that they ought rather to pity and pray for them, and interpret all in the best manner, and look that their own mirth and cheerfulness be well warranted them, or else it were far better for them to have [ I] part in the others heaviness. And for answer to this, thus much.
But to go forward; as the due consideration of the greatness, and persuasion of the certainty of his benefits, will raise this joy in the heart of him that possesseth it: so likewise it will cause him to marvel with reverence, to see his state so changed; himself to be brought from so low a depth of extreme misery, to so high a degree of honor and glory: and so to be enriched by this favor of God, that he shall oft fear on the sudden, least it should not be so, wondering at the greatness of the same: as Judas the good Apostle did, who considering the great kindness of Christ, brake forth into these words: Lord, what is the cause, that thou wilt reveal thyself to us, and not [ K] to the world? Yea, and the woman of Samaria, which had long lien in blindness and superstition, and in the fruits of both, that is, in cavilling and mocking; yet when our Savior had overcome her evil with good, and converted her, her heart was so set on the benefit which she received by him, that she forgot her water-pot (which in her, who savored before only of the earth, was a great matter) and went, admiring at her own change, to tell her [ A] neighbors of that welcome news, which had befallen her, and was a mean of their conversion also, John. 4.28.29. But Saul's conversion did so cause him to wonder at God's work therein, that it caused also them that beheld it to admire it & to be amazed, when they saw him preach the doctrine, which he before pursued, with the imbracers of it, Act. 9.21. So great admiration doth this precious faith work in them that obtain it. And yet if this holy and reverent admiration at so great good things befallen those, or other such, should but then only immediately after the receiving of them be felt, the benefits might seem the smaller: but it is far otherwise, if it be duly nourished and maintained: for they are so sweet, and so far above all that they can ask, or [ B] look for, that except it be through men's own default, they are every day new and fresh, and so far from bringing tediousness, that the oftener they be daily considered, and the longer they be enjoyed, the more they will cause wondering at the love of the giver, and what should move him to bestow so great a portion (even more then the whole world) upon so unworthy an one, as would have thought a little before, that it had been an happy estate, not to have been at all. The Sun in the beauty and strength thereof, doth not more cause the eye to dazzle, then the viewing and beholding of this glory, which God communicateth with his beloved ones, doth astonish and abash the heart to think of it: which is so true that David the man of [ C] God, did many years, after he felt himself beloved of God, fall into this holy admiration, as that God should do such great things for his soul, as deliver him from the neathermost grave, by which he meant hell.
And therefore it cannot be without gross bewitching of many professors by Satan, that if they have, at the hearing of this tidings published, meruailed a little, they think they have received this benefit with that reverent account, that it deserveth, though after it waxeth a common thing with them: for this they say, it were foolish daily to be wondering at one thing, as when we first heard of it.
Full well all such declare what fruit they reap by it: but if they did daily [ D] consider their unworthiness, they should see more cause to wonder every day, then at the first, if comparison may be made in such a case: It is to be wondered at, that God pardoneth sins daily, in that his mercy continueth daily to pardon them, and for that it being so great, should be so enduring also. For who can think upon his slips, and rebellions (I speak of the best of us) which break forth from him daily, for the which the wrath of God is justly provoked against him; and what might be feared thereby, and how notwithstanding them all, he may come to God for refuge by Christ, and be without fear, as if he had not sinned: yea and hold fast his confidence, that God yet loveth him: who (I say) can consider [ E] this, but he must needs be astonished at the enjoining of so great kindness; when a cursed man, no better then ourselves, must be sued unto, and entreated by us, and all the friends that we can make, and being displeased, must be pacified with gifts, and yet hardly holden from vexing, imprisoning, and pursuing us to the death, and may not be entreated? Therefore magnify the loving kindness of our God forever, even as it endureth forever, Psalm. 118.4. For though natural reason, even flesh bear a great stroke in this matter: yet we are not debtters to it: and we have great cause whiles we live, to do this. [ F]
So that, although I confess, that in nature it is otherwise, that a man cannot always admire the greatness of some rare deliverance, or fortunate estate befallen him by his friend, which at the first raised great admiration; yet it ought to be far otherwise with the spiritual man being a believing Christian: he, I say, having the loving countenance of God shining daily upon him as before, which is a treasure invaluable, should wonder at the continuance of it; especially seeing he provoking the Lord with his sins daily renewed, might therefore fear that such former comforts as had been enjoyed, might have been turned into as great sorrows, and his light into darkness, rather then be continued and multiplied. And this he shall do, unless through [ G] unthankfulness (the corruption of nature leading him thereto) he bury the same in oblivion, and begin to affect too much, and to be over near glued to things present and temporary, setting the creature before the Creator, and the gift before the giver. For thereby, he shall (no doubt) slack his meruailing at that kindness of God, that hath never end, although it be most precious: whereas otherwise, he shall be able from day today, to bear down all transitory things before him, with the estimation and high prizing of it. And this of the second companion of faith, namely, holy admiring the greatness of God's kindness.
But that I may not dwell upon this matter, who have purposed but in brief [ H] manner to show what a train of heavenly companions do attend upon this faith, and certainty of God's eternal favor, and to leave the meditation of and upon it, to the reverent and devout reader: Another therefore is hearty and unfeigned love, in him ( who feeleth this love of God shed into his heart ) returned to him again. The which although in hollownes and hypocrisy, the most affirm boldly to be in them towards God, before they have found and felt themselves to be beloved of him; yet the Scripture teacheth us that it is far otherwise, seeing we have not loved him, but he hath loved us first. But when we see indeed what great things God hath done for us, from what dreadful bondage he hath delivered us, unto the which in all our life we were in danger, [ I] and to what gracious liberties and privileges he hath restored us, by forgiving us all our sins; then we see just cause to say with the Prophet: I love the Lord, because he hath done so great good things for my soul: and with the woman to be thus affected, that seeing many sins are forgiven us, therefore we must needs love much. So that although before this we were lovers of pleasures, more then lovers of God, as others are: yet now that we know God's bountifulness towards us, and the vanity of our fond delights, we have our harts more set upon God, then upon the best pleasures which we enjoy.
And although sometime before this we loved father, mother, friends, goods, more then God, when we were merely natural: yet now that we [ K] know God, yea rather are known of God, we have our hearts set on him, as being our chief treasure. For this our spiritual kindred with Jesus Christ, hath knit us to him with a far more near bond of love: and therefore we rest in him, joy in him, and satisfy our selves with him; for there shall be ever cause so to do, and that without weariness. There is no end of his bounty and kindness, his mercy endureth forever: and who doth not see that such infinite [ A] love of God to us, may provoke and raise up in us, truth of love to him again, that we be ever filled with the fullness of him, as it is said of the spouse in the Canticles: I am full of love yea sick, chap. 5.8? And yet they who shall say to us for thus doing: What is thy well-beloved more then another well-beloved? We may answer them, that know not the love of our well-beloved: Our well-beloved is the chiefest of ten thousand: wholly delectable: his head, as fine gold: &c. Cant. 5.10. But indeed, I must say: except we have tasted of this, our love shall be cold enough towards him, as may be seen too commonly, even in many who worship God with us, that all the love and mercy of God which they boast of, cannot make them forsake their vile lusts.
[ B] But to proceed: where these before mentioned are found, how can there be but unfeigned thankfulness, and acknowledging of this gift of God to his great praise, when we shall weigh what he hath done for our souls, and what solace he hath filled our lives withal, which otherwise must needs be full of deadness, or deceiveable and unsavory folly? They must of necessity work the same affections in us which were in the man of God, mentioned in the Psal. 116.12. What shall I give unto the Lord for all his mercies? I will praise his name before his congregation, and commit myself wholly to his government hereafter, who heretofore hath regarded me so graciously: yea and we shall be provoked daily, to this honoring of him, even to sing a new song of praises to him, [ C] who will renew his kindness, and goodness daily upon us still: so that we shall say that his first receiving of us, was but the beginning of our happiness. So it shall follow, that our hearts being daily exercised in praise and thanksgiving, the more we do it, the more we shall see cause to do it still, and so shall wax thankful still in all that God sendeth, and so in all parts of our life, even in our troubles, as it is written, In all things be thankful. And although the world see none other cause, but to murmur and rage in their afflictions, yet shall we see God's favor to us even in them, and knowing that they turn, as well as benefits, to our good; we shall praise God, even for them also: for it becometh well the righteous (who know how greatly they be occasioned hereto) [ D] thus to be thankful. It is the love of God that constraineth us, and enlargeth our harts to Godward, and giveth us matter and occasion of singing and making melody to the Lord, and of praising him, alone, as well as in the assembly of the righteous: and no marvel (whereas without that sweet smell of his love, we should be utterly lumpish, and far from all cogitation of any such matter.) And I say, it is no marvel that continual and oft thinking on God's kindness should make us thankful: for how serviceable, yea how slavish shall ye see a poor man to a benefactor to him in his bodily necessities, though it be but a little? when he can be content to lose his life for him, Rom. 5.7. and the very borrower is a servant to the lender.
[ E] These forementioned affections, which accompany faith in us, do take such taste and sweetness in God (he making us so acquainted with his fatherly kindness and bounty) that we finding no such welfare in any estate beside, do now desire to be with him, that we may see his glory, and so long after his blessed presence, that we desire nothing more then being unburdened of this earthly tabernacle, and prison of our bodies, even to be with Christ to see his glory. For thus we resolve with our selves upon deep consideration, and certain trial, that if we might have our choice, whatsoever we should wish: one day in [ F] sweet communion with God, and so passed and bestowed in his service (as our frailty is able to attain to) is better then a thousand in all variety of earthly pleasures. And if his favor be so much to be desired here, where we see but as in a glass ; and his benefits, which he bestoweth upon his beloved ones so sweet, where we are but strangers: what think we shall they appear to us, when we shall see him, in his majesty, as he is? and when we shall enjoy the pleasures of his house in fullness forever? Yea, I say, if here, where we live but in a vale of misery, God doth so show his bounty towards us; what (think we) shall our estate be, when we shall rest from our labors, and have fullness of joy with God at his right hand for evermore? The believing and weighing of this, hath caused [ G] God's dear servants to say, Come Lord Jesus, come quickly: And again, I desire to be dissolved, and to be with Christ.
And this (if we be not grossly deceived) shall cause us, even when our days shall be at the best, to receive, and hold fast this mind and hearty desire to go home, and be ever with the Lord. And if this heavenly affection, & holy desire be a companion to true faith, it might be meruailed, where their faith is become, and where it lieth a rusting, who make so little haste home, and have so small desire to be with Christ, where he is in his fathers house, that they may see his glory (and where there are many mansions, even for us as well as for him ) that they cannot abide to hear of departing thither, no more then Nabal: [ H] who when he heard of his death, he was as a stone: and who are so besotted with that which is visible, that they have no longing after that which is not seen with eye but eternal: when yet all should know this, that the presence of God in heaven is far to be preferred before his presence here on the earth, yea when our estate is at the best.
But to join the next companion of faith to this, from which it cannot be separated. This maketh us sigh oftentimes, and to desire to go hence, and (that which we thought would never have been) to become strangers and pilgrims here, and so to have no more to do in this world, then we needs must. And this I may truly say, is more then was like ever to have been, if it be considered, [ I] how exceedingly we have been tied to the world, what pleasure it hath been to us, to think what we have here, and may have: how we have sought to fulfill the lusts of our heart, the lust of our eye, and what pride, and what glory we have had in the things which we have loved best: yea and how like unto mad men, we have nestled, and delighted our selves here (where yet we have had no certainty of abiding til tomorrow) as though we should have continued always: and yet who seeth not, that even then when we joyed most in our life, we were but as the bankerupts, which flourish in their kind, and occupy with other men's goods? So that, in which we gloried, was not our own: goods, and glory which we took such pleasure in, they were another's, [ K] they were but borrowed: In which times, God was not known of us, nor the daily course of his liberal dealing with his faithful ones, was not once dreamed of. And therefore we being earthly minded, could not savor of heavenly things, but only of the earth.
But since that the Lord hath by faith persuaded us of his favor, and granted us to see, what variety of holy & heavenly delights may be enjoyed of us [ A] in this our Christian course, in comparison of the pleasantest estate, that ever we lived in before, we have (as I have said) determined with our selves to renounce our former course: to hold all things here, as transitory, vain, and soon flitting away, and believing that we our selves are with all other things, daily drawing to our end; we desire to have nothing to hold us here, rather then to abide here in the flesh, which ought to admonish us, that we keep fast a willingness to die, and when we have gotten it, that we lose it not again: and the rather, seeing it is that alone which maketh us fit to live, while we remain here, as we ought. Even this grace accompanieth faith in us, after that it is effectually wrought in us: I say not, that we loath the benefit of life [ B] which God hath given us here, neither do we forsake our particular callings in the which we are commanded to abide, neither condemn we the moderate care of maintaining our selves and ours, and providing for our outward estate, retaining (in all these) heavenly minds: but we renounce the corruption that is in the world through lust, 2. Pet. 1.4. and profane abuse of earthly affairs and dealings, which will not stand with the practice of Christianity, nor with the word of God.
Which I say for two causes: The one, because in some respects it is lawful, yea holy, to desire to live ; namely, to do good in the Church: and we may and ought to say with David, I will live and not die, to set forth the praise of [ C] the Lord. The same I say of dealing in our earthly affairs, to the end we may not be burdensome to others, and of performing the duties of our particular callings: in the which actions, we may have proof of the grace that is in us; I mean patience, righteousness, hope, faith, love; that so our whole conversation may be well ordered, and proportionable to other holy duties: and therefore in these respects we may be willing and content to live, while God will have it so, that we may show forth the virtues, which he hath given us, amongst men: which otherwise should be hidden, and it could not otherwise be seen of men, that any can possibly live godly, who hath an hand in the world; when in the mean while God forbiddeth not the actions mentioned, [ D] but commands them: only he chargeth, that in doing of them, we be not tainted, neither have our consciences defiled.
The 2. cause, why I say, that we should not contemn life, and other lawful liberties, is, because upon this principle falsely grounded, and as falsely understood (that we should forsake the world) diverse have troubled many weak people & abused them; saying and teaching (and that under a great pretence of godliness) that when we begin to be devout, and to savor of religion, we ought to leave the world: that is to say, depart from our earthly callings, and dealings, and also from the society and fellowship of men who are occupied therein. And to the end that greater devotion and piety may be bred in us, [ E] we are (say they) to go aside into Abbeys, Frieries, Armetages, and Cloisters, where we may neither hear nor see any such dealings. And as the opinion is plausible to the ignorant and unstable, though palpable to them that are stayed in judgment: so it hath deceived many, and the devil hath shown himself as an angel of light in persuading, that such a kind of life is the highest degree of holiness, although it hath been and easily may be proved to be the den and depth of abomination.
For though many have of a good meaning at the first, gone apart from [ F] secular affairs; and betaken themselves to live in sequestered places, because they would not be troubled with earthly dealings: yet subtle thieves arose afterwards, of the popish prelacy, who abused this to horrible mischiefs: for we must not be ignorant of this, that when men will venture without their warrant, the longer they do it, the further they fall into the depth of sin; as a man once gone out of his way, goeth further astray, till he seek to come in again. Which hath been the cause, why much wickedness hath in time broke forth in the Papacy (where the people have been heartened to this monastical life, and superstitious devotion) as idleness, whoredom, sodomitry, hypocrisy, and most cruel murthering of the souls of many infants which were [ G] misbegotten. So that (not to digress too far) this is the second reason, why I made plain my meaning, in saying that the contempt of the world is not, the weariness of our life, the leaving of our affairs in the world, or the forsaking of our particular calling; as though no man may be godly and a believer that useth these: but to prove that one may be a contemner of the world that useth them all; and by consequent, that he who is sure of his salvation by faith, may have this grace to despise the world: which I have set down as the sixth property or inseparable companion of faith.
To proceed therefore, when we see that we be thus made rich by the Lord, after that we have fastened on his promises, (whereas we were before [ H] so unlike to find the least part of such preferment) we begin to lament our former unkindness to our God, which we daily offered him, when as yet we knew no such thing; and are ready to be revenged on our selves for it: as the woman in Luke bewailed her unkindness, which she had shown to her Lord and Savior before, and did now witness it, after she had felt his love so sweet, by washing his feet with her tears, and wiping them with the hairs of her head. For we cannot be ignorant, that when he sought us, we fled from him, and refused to come: such fruits we yielded him of all his patience and long suffering, whereby he sought to win us: we were as the vines of Sodom, and our grapes as bitter as Gomorrhah: even as much as if we had offered [ I] him the venom of Dragons in a cup, and the poison of Asps to drink. It was the unspeakable mercy of God, that we were not consumed, when we regarded not to know him, nor to have acquaintance with his ways: though he sent his ministers daily amongst us, to reclaim us. We therefore now are ashamed to think what we have done, and are deeply grieved to remember that we should find him so loving and gracious to us, who had done all this injury unto him.
And therefore we sorrowing thus, have been brought to a greater care of ordering our ways aright, and desire to please him; yea, to be even angry with our selves, and to seek an holy revenge at our own hands, that thus we [ K] may declare, that we do utterly condemn our former course: of the which who would have said, that the Lord would ever have pardoned it, and have brought us to be weary of it? But thus it hath pleased him to get himself honor in this world, by showing himself gracious and kind to us so unworthy ones, that we may be examples (as the Apostle speaketh of himself) to all that shall in time to come believe in him to eternal life: that they may the [ A] more easily be persuaded, that he will receive them to mercy. Even this made David say, Remember not, O Lord, the sins of my youth: and again, if thou shouldest look straitly, what is done amiss; who should abide it? And to come to the last, we seeing and knowing our selves thus to be redeemed out of so deep misery, we wishing the same good to our brethren, which we our selves have received of God, declare unto them how we are redeemed, as occasion is offered, as Philip and Andrew did privately, John 1. and Paul publicly being called thereto. For we cannot choose but speak the things which we know (the love of God constraining us) as well to them, who know the same, that we may rejoice together ; as to them who know it not, that they, being yet [ B] in the estate wherein we were, may be persuaded to make speed out of it. And the rather remembering, that as it is our duty being converted our selves to strengthen others: so also because, if we turn any from their evil ways, we have been means to save so many souls from death. Neither are we of their minds, who think it both uncivil, and unseasonable, either among strangers, or their own neighbors, to acquaint the ignorant and wandering souls with this heavenly matter, or to build up the weak in the more sound and clear certainty of it: but pitying their misery, who cannot help themselves, we think it meet to benefit them with whom we are conversant, with that which we have found to be greatest happiness to our selves. And although [ C] our natural corruption doth lead us another way, and our untowardness to good things, doth counsel us to refuse the labor, and to count it toil and tediousness to do so: yet we knowing it to be a manifest sign of our love, and so of our faith, and a duty commanded us of God; we desire therefore rather to neglect our own pleasure which we might enjoy in the liberty of other talk, then to let go such good opportunities, with hope of the fruit which may come thereby. And me thinks, seeing edifying talk is one means to season our selves with grace, and to stablish our own hearts more constantly in a good course, as well as to glad the hearts of others, me thinks (I say) if we have comfort by our believing, and know the benefit of faith [ D] effectually our selves, it should do us the more good, the oftener that we should use it, and give hope to us thereof also towards other. The greatest discouragement is, that men (with whom we are wont to communicate such things) are dull, or earthly minded, or light hearted: so that we seem to prevail little thereby with them: but seeing we know it to be a due which we owe to our brethren, we ought to be patient towards them, bearing with their ignorance, infirmity; yea, and with their waiwardnes also, waiting to see if God at any time will give them better minds: and not tie him to work when we would, nor to think our labors to be such, that if we see not present success and blessing, we may therefore justly leave off. But the truth is, this grace is [ E] rare to be found in the world, because men are lovers of themselves amiss, rather than of their brethren, to seek their good: for while they labor themselves too much, in meddling over greedilie in the world, or in taking up their delights some other way amiss, there is small place left to this duty: and where they live with others, unkindly, and uncharitably, their talk is suitable to their hearts, that is, unkind, froward, and harsh; seeing two cannot walk together, if they be not of one mind, Amos 3.3. Or if they converse more familiarlie with them, and turn their meetings and company to idle, light, [ F] vain, and worldly talk; such can have small part in this business, nor consequently any great testimony of their faith, nor comfort thereby (if they have occasions offered them to show their love) seeing she goeth not without her train: whereof this is one, to exhort, and admonish one another: and with our lips to feed many. These with such holy affections constantly settled in our hearts, are inseparable companions of faith unfeigned, as I have said; although it is not to be denied, that a resemblance of all these eight may be in the wicked by starts, and in their good mood, their affections may thus be stirred up to show for the time, some likelihood of them (especially, where they are under ordinary teaching) which yet otherwise, and at other times [ G] for the most part are unsavory, and wearisome to them. And thus to make an end of this matter, these are the graces which do accompany him which believeth, and who holdeth this assurance of happiness, from the forementioned grounds of God's promises, Christ's working of our salvation, and the universal publishing of this tidings by the Gospel to all believers: That by these infallible grounds to build his faith on, and those graces following and accompanying it, which have been spoken of, everyone may prove himself, whether he be the Lord's: and if at the same time, he find it not so, yet how to go about to recover himself again, seeing it cannot be, that he who hath had these fast settled in him at any time, should be any long time to [ H] seek of the true way to happiness, (except in temptation, when he is grossly bewitched, and blindfolded) but he shall find it again.
CHAP. 11. How weak faith is confirmed, and the comfort of it.
A Nd now a little, I will add yet further (as I promised) for the staying and satisfying of those which have attained to lay hold of God's promises, and have some measure of true [ I] faith, how small so ever it be. They who have tasted how good the Lord is, by any small light of true faith, they find and feel it to be so sweet, that in fear of forgoing and losing it again, they desire above all things to know how they may hold and keep it. And it is indeed the most necessary question that they can move. This question I think very fitly to be answered in this place, because it is the doubt of them which are newly borne of God: for otherwise of the daily and continual growing in faith, it is more fitly to be spoken of in another place, where I shall speak of the new life, and the holy course of such as are the Lord's people already. Therefore to this question, it is thus to be answered, [ K] that as they came by that little measure, which they have by this means, that they were led by God to think it the most precious jewel in the world; of the which when they were persuaded, they thought it no pain by hearing, meditating, and praying to seek to believe: even so let them settle, and accustom themselves to do still.
And if they do desire to keep and hold their faith from day today, till [ A] they see that it is past the danger of losing, let them daily account it their chiefest happiness, which they have in this life, even their preciousest treasure and best portion: which if they do, their heart will be ever upon it; their fear will be usually, least they should lose it; they will think it most necessary to regard, and look to it, whatsoever they have besides it, worth the looking after: Even as the husbandman will more especially regard his cattle, and corn, being his chief substance, then his pullen which is smaller and of lesser value. And otherwise every small occasion will hinder them from nourishing and looking to it: and every trifle and fond desire of their own, will carry them after it, and cause their hearts to be taken up with it: [ B] and much more, their earnest business, and weighty affairs, for the which they think, that any exercises of religion ought by good right to be neglected, and to give place to them: for we are not ignorant of the devils enterprises ; what swarms of evil lusts, and noisome delights, and other matters of like sort, he filleth men's heads withal, even such as he knoweth do like them best, that they may mind no better things: and even such especially as are in the way to know God's great kindness towards them, that they may be, after some sort, put out of the way again. Therefore not only these, which are evil of themselves, must grow loathsome to them; but they must also be sober, and moderate themselves, even in their lawful liberties and dealings so, [ C] as that one thing be thought needful of them, whatsoever they go about, even this; to nourish their faith, and to hold fast their hope of eternal life, and God's favor, seeing God, who giveth it, doth never change his mind, nor repent him.
And that they may do this the better (which is too slacklie performed of many, who yet have felt some sweetness in the promises) they are further to be directed, that daily and oft, (which few will be brought unto) they send up strong prayers to God for it, and that they do of set purpose separate themselves from all other things in the most convenient manner, that they can, to call to remembrance the manifold and gracious promises of God: [ D] that they meditate and consider deeply of them; of the nature and truth of them; of the vnchangeablenes and perpetuity of them; how loving also and kind God is: that thus their faith may be confirmed in them: and so bring their hearts by little and little to a new course and custom, that they may have more near acquaintance with God's nature, his mind and purpose towards them: how lovingly he is affected to them: how little they need to fear his anger and displeasure: and how free they may be from doubting and wavering. For it must be well considered and oft thought upon, that weak bleeuers, who are privy to themselves of their many doubtings, do soon let slip out of their memory, and so out of their hearts, such grounds of their [ E] faith, as they have sometime holden and embraced, after hearing publicly, or any such like means enjoyed of them: they do soon (I say) let them slip, unless they can bring themselves to review and call them to mind usually: Yea, and further; unless they do provide to help their feebleness of heart and memory (as they shall be able) with some pithy and clear proves of their salvation and safety; such as they have before rested on, and found comfort by: as this, Come to me, all ye that are heavy laden, and I will ease you: and let them reason thus from it: If Christ call them that are loden, and promiseth to ease [ F] them, and therefore they may come boldly, that is, believe his promise, and clasp about it, and enjoy it as their own: then may I, being such an one, do so, and take it as spoken to me, as well as Peter, Paul, or any other. Thus should the weak apply it. Another: If any thirst, let him come to me, and I will give him the water of life to drink. And many other such: as in the margin.
Some of these and such like are oft to be thought on, and applied, as I have said, if we desire to keep in the safe estate, which I have spoken of; that is to come to God in prayer when we will, with boldness and confidence: and yet when we do not pray, not to be afraid of him, but to walk in any of our actions without slavish fear before him. And if we do not thus, we shall by [ G] and by waver & wander either on the left hand or on the right, & go out of the royal way ; even that way of which the Prophet speaketh, when he saith: Thou vpholdest me in mine integrity, & settest me before thy face continually. As if he should say, thou wilt see that I take no hurt, being ever in thine eye, as y e child in the mothers eye, that it may have no danger. I say, in this royal way we shall not keep safe and sound, except we do (as men dim of sight, use of spectacles) help our spiritual eye sight with oft looking in the glass of God's word and promises: which I say not, as though God did change his mind so oft (seeing there be so many doubts in us) who is ever one and constant; but for that we have riuen memories, wandering affections, and deceitful [ H] hearts, in all which respects we have need of such help and remedy. And if it trouble any at the hearing of this, asking, what shall the weak do, who cannot do thus? I answer, they that know not this, cannot do it: but yet is not their estate therefore to be rested in, no although they fear God; only let them follow that which they know: and they who know this, which I now teach, will neglect nothing willingly of that which I say, though they be weak; for it is their own gain and advantage, which they would not lose: yet I mean not that they should neglect their particular calling for all this, seeing both may well, yea and ought stand together. Thus therefore let God's children keep themselves from fear and doubting, when they are in greatest [ I] danger of both, by an oft and serious weighing, how gracious and good the Lord is unto them, that it may comfort them even at the heart. And for a testimony hereof, let them use to try in smaller benefits, how they can believe that God will keep covenant with them; for thereby shall they have further proof, with the former, to their consciences, that they grow to believe him in greater. For although there must be some measure of true justifying faith, before we can do anything acceptable to God, Hebr. 11.6. yet for the confirming of it, we must observe how God's word is performed in other things also.
And to this purpose they are also to help their weakness in faith, by ordinary [ K] and reverent hearing the glad tidings of reconciliation publicly preached unto them: for that is one special end thereof, as the Apostle saith; and therefore are the Sacraments also given by God, which seal up this truth in their hearts, which they have begun to taste of: Do this as oft as ye do it, in remembrance of me. With these two they must carefully retain a viewing of their sins, which by examination they have found out: They must, I say, be [ A] daily kept within that compass, and keep under their hearts, by a mean and base thinking of themselves from fullness and loathing of Christ's death, as it is made too common a reckoning of. Neither can it be felt sweet and pleasant of any, except their sins be felt bitter and tart. And besides all this, their former experience is not the least help to establish and settle them in this persuasion: that for as much as they cannot deny, but that they have believed with joy, and received much ease to their heavy hearts thereby: therefore much more now they ought, and lawfully may rest and persuade themselves so again. And therefore to say with themselves, it is but their own weakness, when they are pierced thorough with such doubts: from God there is [ B] not the least occasion offered, who is ever one and changeth not: for all this might they have with God's good liking; and worse estate then this they need not to be in, if they would be advised by him, and not by the evil custom of their hearts, whereby they are easily brought to think, that faith and other graces will dwell in them, though they be slightly cared for, and regarded: which conceit is most false and erroneous.
And that the Lord giveth his beloved ones such bold and free access to him, to know his mind toward them, and to have this holy acquaintance with him (which can hardly be persuaded to the weak in faith, at their first coming to him) hereby it may appear, that he saith, he will not count them [ C] as servants, but as friends, with whom he will communicate his very secrets, as far as shall be expedient for •• em to know them: and as Paul saith; God of his rich mercy hath loved us thr •• gh much love. God saith, they are as the apple of his eye, and therefore dear unto him: he telleth them that he hath taken from them the spirit of bondage, that they should no longer be afraid of him, but serve him without fear: and to rejoice in him always: which cannot be, except they knew his mind, and affection to them, yea and that more clearly then the son can know his fathers, or the wife her husbands mind. And therefore if they who have begun to lay hold on eternal life through believing, should by some occasion lose the feeling comfort of their faith; as by Satan's [ D] fearing them, with their coldness, falls, weaknesses, or such like: yet are not they to give place unto doubting; especially being such as have felt assuredly the love of God by Christ shed into their hearts: but to count it their frailty and timorousnes, and that without cause; even for that they were not better acquainted with the will of God, who loveth to the end all such as he hath once loved.
And yet this is not without the most wise providence of God, who disposeth all these weaknesses of theirs to their good, that they may be humbled the more in themselves, and rise to their faith again; and to the glory of God, who bringeth back again, those who were almost in their own feeling, [ E] at the brink of hell. The same I say of other lets which they may be overtaken by, as of their losing of the sense of their faith, through neglecting the means whereby it ought to have been preserved; or by sleightnes in the use of them; or by letting loose the heart after some vanity or worldliness, which it lusted after; or being disquieted, and unsettled otherwise: this is not their refuge to say, we must be content to go without it: and it is impossible to hold it: when we have bestowed all our travail, we have done it but in vain: But as they espy their weakness, so let them remember how they have fallen, [ F] acknowledge it to the shame of the evil heart, and so recover that one thing which is amiss, and hold their confidence as before, and let not the whole frame, and well ordered course of their life be broken off for that one thing: as he that hath ach in his teeth, or a wound in his leg, doth not neglect the health of his whole body for that, but seeketh the redress of that one, that the whole may be in good case, as it was before.
And seeing it helpeth much to the nourishing of our faith, among all other times, to season our hearts, in the morning, if it may be, with the recording and thinking upon God's promises of his love and salvation: therefore, if the morning meditating on the promises, with earnest prayer thereto adjoined, [ G] should by any necessary occasions, or weighty affairs, or other lets of necessity be intermitted, being the thing which ought most carefully to be looked to; yet let them provide, that this duty be not altogether omitted, as though it were some light matter, which needed no such attendance to be given unto it: but let it, as soon as it may, with conveniency be performed, if they desire to pass the day in safety and peace; as knowing otherwise that Satan in this their weakness will give them little rest. And so shall they have it as a strong weapon through the day to shield them from the violence and fury of the enemy.
But this is not the place to show how the day is to be passed; that shall follow [ H] after, but only by the way, as in most fit or • ace to advise how the weak Christian is to keep his faith.
The sixth mean to hold and confirm faith, is the examples of others, whom of weak, we have seen to become strong in faith: as Moses, with whom as God hath been, and with other his good servants to strengthen them: so will he be with us, till he perfecteth in us in like sort the work which he hath begun. And this be spoken of the means, by which weak faith is helped and confirmed.
[ I]CHAP. 12. The sweet fruit and benefit of the preserving and confirming of our faith.
N Ow if any think the looking to these means, and this daily diligence for the preserving of faith to be overmuch, let them understand, that the benefit is most great which it bringeth. And if this answereth them not, let them hear the Apostle, who saith, that our faith consisteth not in the wisdom of men, but in the power of God: as if he should say, that [ K] it is not a matter so soon wrought, as it is said to be in us, but a gift wrought by God, and therefore (by seeking it, as he hath appointed) and to be nourished, and continued, as he hath prescribed, which is by often recourse to God, and much searching out of our hearts for and about the same. And therefore (as I have said) if men make it not the chiefest of all other things, as it is in it self, and hold it fast, as the first and principal: it is not their hearing▪ [ A] and reading about it, nor their talking of it, that shall be able to profit them. I will rehearse a speech of a godly Christian preacher, and one that deserved to be heard, whom I have oft been present with, when he uttered the same.
Whiles I thought verily (said he) that I had faith, but yet held it not by the surest grounds, I thought of it sometimes, and was glad to think that I had it: holding my persuasion thereof, by such evidences as I had before enjoyed, rather then I could tell what sure warrant I had then of it: but I took no great pain to cōfirm it by daily meditating on the promises, neither bestowed anymore diligence in and about that, then upon other duties. But [ B] when I saw more clearly how gainful and beautiful a grace it is, and how I must live by it, having no less need of it, then of the air to breathe in: I sought more certain ground of it, and that with greater care then I had before: and since I knew that I had it by more, and those infallible arguments and testimonies, I could never be weary of looking to and increasing it (as I had learned how) but for some years space have done, and do every day nourish and strengthen it, and I recreate myself in thinking what benefit I have by it, until my gain thereby, and pleasure therein, do keep me there with delight, more then in all pastime; and the labor which I bestow about it, is so far from toil or wearisomeness, that it is my greatest solace: neither [ C] do I think or feel myself to be armed to the well going through the affairs of the day, before I have prepared myself thereto, by refreshing my soul, with considering God's abundant love and favor towards me, and rest upon it as mine own. But when I have done it, I am (by good heed taking) cheerful, and in good estate, all the day after: and so I am (in reverence be it spoken) said he, persuaded, that I shall continue to do.
Now to make use of this Christian speech, because it is according to knowledge, and I have said nothing of him, which is not as needful for us; and his practice agreeth with the doctrine of the Scriptures: if we will speak every man the truth, what comfort, or well ordered estate can be in our lives any [ D] day without it? And when that true and lively beholding of God's gracious kindness is not present with us to begin the day, what going forward in it, is to be looked for? but in unsavory lightness, and so be deceived: or in care and sorrow, and so be disquieted? Therefore if men were wise, they would see that they could not well want this any day; especially seeing God hath given liberty to them to enjoy such sweet communion with him by means of this precious faith: but they would consider their end, how uncertain it is, as all other things which they enjoy, and therefore be ready for it, at one time as well as another, which they might do, if they held fast their confidence, that bringeth with it so great reward. And how shall we lead our whole life by [ E] faith, in our particular parts thereof, believing that God will guide and bless us, as we shall hear in the next Treatise, if we be not first well seasoned and acquainted with this justifying faith?
But, alas, we verify the saying of our Savior, though to our great shame it may be spoken: that the children of this world are wiser in their kind then we: who if they be disappointed of their desire one way, have twenty shifts to seek it another. But it is too manifest, that the most part, even of the better sort, and those who have tasted of this faith and assurance already, do not [ F] think this possible to keep, yea and increase it from day today: and therefore go not about it, but are content to hold it by starts, now and then, when it is revived in them by some special help of preaching. And thus doing, they see not the twentieth part of God's bounty and fatherly affection towards them, who giveth them not some taste now and then of his abundant love, but would have them filled with it, and that continually; yea and thereby to be in safety all the day long: which if many of God's servants did believe, as they do any article of their faith, that it is true; how greatly should their heavy hearts be made joyful, and their heads lifted up with cheerfulness, whereas now deceiveable mirth, or unprofitable sorrow holdeth them [ G] down, either at their labor, or from it, seeing they have not this boldness to rejoice in the Lord always, and that because they believe not always, neither think that they may, or can possibly attain to it.
And by this means, that they are so often cast from their hold, of faith, and so of peace, and constancy therein, the devil weakeneth and holdeth back sundry (which are coming on) by their example: thinking themselves well in the case they are in, rather then in following them, except they saw some beauty and excellency in their lives, more then is in themselves.
Besides this, they not holding their persuasion for continuance, as well as [ H] for some special time, do bring much unprofitableness into their lives, and sometimes dangerous outstrayings, and give many offenses, which otherwise they should not: by all which, their heaviness is increased, and sometimes long lien in. And that which is hardest of all the rest, they either dare not rise up again out of their sorrow, or know not how they should: and so they make the most part of their life to be very bondage, which through believing should be most sweet liberty: & thereby enjoy not many comfortable fruits of faith in their lives, which other Christians do. And whiles all this cometh to pass, we must needs say, that God is not honored of them, nor his praises so in their hearts, as they should, and might be; if they from time [ I] to time did nourish and live by this their faith and confidence. But though I would have it received, that much sweetness accompanieth this faith, yet I mean not here to set down the privileges, which accompany it and a godly life; that is done in another place.
This spirit of bondage therefore, which holdeth them oft in fear, I earnestly wish were abandoned: and that this wavering and needles doubting, which possesseth so great part of their life (especially when any great affliction arresteth them, or lieth long upon them) were as far from them, as the East is from the West: so that they might see the abundant favor of God far greater towards them, then ever they did: and that by how much they [ K] may enjoy it more usually, then ever they thought it possible. And as for them that count their advice and direction for the preserving of faith, they shall go without the fruit of it; till they see that they lost not their labor, who were thought to do too much, seeing they did more then themselves could be persuaded to do. Therefore (as I have said) let all such, as to whom God hath sealed up their salvation by his spirit, by the which he hath given [ A] them an earnest of it, be diligent to hear and mark the promises daily: so shall they wax familiar, and well acquainted with the mind and purpose of God, howsoever the profane worldlings make them common things, and are soon weary of hearing thē. Let thē weigh thē also, and apply them to their own souls daily by private meditation: let them learn of other the faithful servants of God, how they do most especially preserve their faith. And let them be thoroughly persuaded, that how crossely soever things come to pass, yet the Lord seeketh their good by them, and doth not delight in their sorrow and troubles: for if he did, he could a thousand ways make a riddance of them, but sendeth them specially for their benefit and good; so [ B] shall they grow rooted, and established in their faith, as the grain of Mustard seed, which after rooting becometh a stalk, and hath branches and boughs: and as that groweth, so shall sound peace and safety, and strength against their corruptions; yea and these means whereby it is preserved, how wearisome soever they have been sometime, shall become easy and pleasant, and from time to time more and more, so that they may be assured that they have cause in all things to be thankful. And that should be thought a rare and special benefit, if we consider how many thousands have not an hour of this comfort through the year, no not through their whole life. And thus much to show who is the Lord's, and how the weak believer is to be upholden: [ C] and how he differeth from him who is not, and what graces accompany them who believe; and how he who hath faith should grow till he be settled; and what ease and gain is found thereby. And by that which hath been said in this treatise, it may be gathered: that although this faith be in substance one, and the same: yet that there are three degrees of it. The first is the weakest and least measure: when there is yet no assurance in the believer; and yet inseparable fruits, and infallible tokens of it: as I have set down. The second degree is, when some assurance is wrought in the believer at some time, but very weak: and is often to seek and wanting, and recovered again by entering into due consideration of his estate, and of the truth [ D] of God, who hath promised it. The third is the highest degree of it, though more strong and better settled in some then in other: and this hath assurance accompanying it for the most part usually, unless the believer do quench the spirit in himself; or the Lord (to show him that he standeth by grace) do leave him to himself, for his own glory, and the better establishing of him afterwards.
This I have said for their cause, who being tender and weak in faith, would desire some help herein: the larger handling of the helps is to be sought in the third part of this treatise, where the helps to preserve the whole heart, and consequently faith, and all godliness in the believer, is set down. [ E] Now I think it convenient to lead forward this believer to set this faith of his a work by a godly life, and teach him what manner of course and estate that is: which is the second treatise of this book.
THE SECOND TREATISE, SHEWING AT LARGE WHAT THE LIFE OF THE TRVE BELEEVER IS, AND THE CONuersation of such, as have assured hope of salvation.
CHAP. 1. The sum and order of this second Treatise.
H Itherto I have shown, who are they whom the Scripture [ H] calleth believers, and the sons, and daughters of the Lord Almighty. Now, it is necessary, and followeth in order, to show what the life of the true believer is: and how he, who hath faith, must behave himself throughout his whole conversation: for as yet nothing hath been said of that. But that treatise; namely, what the life of the true believer is, was reserved to this place, for avoiding confusion: and without it, a man could neither well see the excellency, and beauty of faith, which without works is dead: neither could the believer know how to occupy himself throughout his [ I] life, but must of necessity be idle and unprofitable: who yet must join with his faith, virtue, knowledge, temperance, patience, godliness, brotherly kindness, and love, &c.
This (I say) is the argument and matter to be handled in this treatise. And seeing there is much difficulty about this point, as about the other, in the former treatise; and seeing it is of greatest weight and moment of all other, except that: it must with like care be looked into and laid forth. For some think, that repentance and godliness, is nothing else, but grief for some offense committed: and so Judas might have been godly. Some think, that to amend something which was amiss, is godliness, especially, if they also do [ K] some good therewith; and so Herod that caused John to be beheaded, might have been godly: For he reverenced John, and when he heard him, he did many things. Some think, that if they have been well moved at the hearing of the word of God, and do bow themselves before God, for the time, in outward signs of repentance only; that then they be godly in deed: but so might Ahab have been godly. Some, if they can shut up all their vain talk, [ A] bad dealings, foolish iestings, with such other merriments at their meetings, in this manner [Lord have mercy upon us, we are all sinners] that then they have repented: and so the common sort of wicked ones, may be said to repent and to be godly. And lastly, popish contrition, auricular confession, and satisfaction, is thought in popery to be good repentance: which (as they understand them) are as far from it as any of the former. These are some few, of a great many opinions about this matter; all which are most dangerous and erroneous: It is therefore very necessary, that we may understand the will of God aright concerning this, and what to lean unto, that we be not deceived.
[ B] My purpose is therefore in this treatise, to set down at large what a godly life is, and wherein it consisteth, that he who desireth it, may see, whether his course and behavior be such or no: and the trial of this must be made of him, who hath tried himself by the former, that the one may be seen to go with the other, and both together as twins; so that he who hath not both, may be truly said to have neither. And in laying forth this matter, I will follow this method and order: to refer all that shall be spoken about it, to four general heads or parts. The first, that a godly life must of necessity go with the faith before spoken of: and that it is the foundation and ground thereof, whereby we receive and give credit, not only to the promise of our [ C] salvation; but also to all other promises of temporary benefits appertaining to this life, and also to the whole word of God, with a mind to rely upon it, and to be guided by it. This is the first head of this treatise. The second, that there must be a pure heart in him who must lead a godly life: a pure heart, I say, renewed and changed from that it was before, as Ezekiel speaketh, I will take away your stony or hard heart from you, and put a new heart in you: This must of necessity be in him who shall live godly, and so consequently, that the whole man be changed. Thirdly, I will set down the first part of a godly life; and show that it is a renouncing and forsaking of all sin, both inward and outward. And fourthly, I will add the other part of godliness, declaring that [ D] it consisteth in a full purpose of the heart, and a true endeavor of life, to obey God in all things, even unto the end. By which also may be gathered a short description of this life of the believer; that it is such a conversation, as being grounded on faith in a sanctified person, renounceth all evil, and practiseth good duties, though weakly, yet constantly afterward. And to these four shall be annexed reasons to persuade to a more cheerful practicing of this godly life (seeing the best need spurs) and the answering of objections, which might with-hold and hinder from it. All which considered, it shall not be hard for him that will learn, to understand plainly and clearly, what the life of the believer is, and withal, whether he which professeth himself [ E] to have true faith, be also in his life and conversation reformed, and how he may be so. So that although there be many measures of grace, and some are in many degrees before other in this estate and condition of living godly: yet everyone in whom these things shall be found, may prove himself godly, howsoever he wanteth somewhat, which many others have. And of the sum and order of this treatise in general, thus much be said.
CHAP. 2. That a godly life cannot be without unfeigned faith; nor this faith without it: which is the first point in the first general head to be handled.
T Hus, having shown what the sum of this treatise is, and the order and parts of it, I will now proceed: and first, seeing I have taken in hand to describe the life of the believer, and what the godly life is, which he must lead: [ G] I will endeavor myself to help and direct him herein; as God hath enabled me, that as in the former treatise he may prove and see himself to have faith to be saved, so he may learn by this, to join with his faith, godliness.
But before I lay forth this godly life at large, in this chapter, I will begin with the first point of the first general part of this treatise, that is, that seeing godliness cannot be without justifying faith, but springeth and ariseth from it, as the branch from the tree; for so Saint James saith, Shew me thy faith by thy works: therefore where no true justifying faith is, there can be no godly life. And so he, who is no true believer, cannot have any sparkle of godliness in [ H] him; but is utterly destitute, and void thereof, even altogether ungodly, as the Apostle writeth: We all had our conversation sometime as other disobedient men, in the lusts of our flesh, doing those things which liked us: where we see, that this was the life of all, even the best, to be strangers to the life of godliness, and the children of wrath, before they believed, Ephes. 2.8. But least any through ignorance might say: though we did that which liked the lusts of our hearts, yet we did not only so, nor all that we did, was not such, but some good we did amongst the evil which we committed, (and if it be so, they think that the one may answer for the other:) I further say to them, out of the place to Titus 1.15. Unto the pure, are all things pure: but unto them that are defiled and unbelieving, [ I] is nothing pure; but even their minds and consciences are defiled: to the Hebrews, that without faith, it is impossible to please God, whatsoever things we do, but all is abhominable, odious, and vile before him. For as is the fountain, so are the rivers which run from it; and as is the heart, and the cogitations of it, so are the actions which proceed from it: but the cogitations of the heart are always, and only evil. So that (to return) in the unbeliever there is no good thing that pleaseth God: his best actions are turned into sin: his prayers, alms, reading, hearing, confessions, thanks-giuings, and whatsoever else, they are all abominable in him; and God will never be pleased with his works and services, until the person, namely, even he himself be accepted [ K] of him; and that is not till he believe: as it is in the epistle to the Hebrews 10.38. The just shall live by faith, but if any withdraw himself [that is, thorough unbelief] my soul shall have no pleasure in him, saith the Lord.
And this is the work which God requireth of him, above, and beyond all works, that he believe in his son, that he hath already wrought his happiness: and therefore that he shall be saved by him only. Now if a man, [ A] before he have some sure tokens of God's love, and consequently some measure of true faith, cannot so much as enter into a godly life, nor have anything which he doth, approved of God (as we have seen, and the Scriptures do more fully prove): how dangerously then do many thousands deceive themselves? of which number, some are verily persuaded that they love, fear, and serve God, not knowing what faith is: other think they have repented truly, because they have mourned and been sorry for their sin, by fits at some time; yet have no faith, nor any constant desire of it: and others, because they do many things in their own nature good, imagine themselves to live godly, when yet a man may do many good actions, and for all [ B] that, they shall not be good to him, as long as faith the principal is wanting in him, as hath been said.
And if any count this doctrine hard, and say, that if this should be true, it were the next way to drive many to discomfort, yea and to desperation: let such know, that if any despair because their wicked lives are condemned of God, the doctrine is not to be blamed, but the persons themselves, who should rather repent; for the doctrine is the doctrine of the Scriptures: and all sound Divines both old and new have taught it. And if it be hard, it is hard to the ignorant, unstable, and obstinate, who indeed can take little comfort by it, but pervert all things to their own destruction: and although they despair [ C] not, yet their case will be no better in the end then desperate, if they so abide. But the truth of God may not be buried for men's frowardness, who cannot away with it.
But let this suffice to show, that no man can lead a godly and Christian life, before he hath some measure of true faith, as it hath been set down and described in the former treatise. And as I have shown, that no man liveth godly which believeth not: so it is on the contrary, to be marked, that no man who believeth, and nourisheth and preserveth his faith, can live wickedly, nor fashion himself after men of the world, or return to the offensive, and unsavory course, which he walked after before: but as he is new borne, [ D] so he is a new creature, and (as he doth except at the first beginning of his conversion, or in vehemency of temptation) knowing himself to be of the number that shall be saved, he honoreth him who will save him: for his love constraineth him so to do. Which although it be most true, and will be granted of the greater part: yet because many content themselves to affirm it only, and other in a general manner do coldly go about it, I mean to honor God and show forth the fruits of faith (which they think they have) as though any little would serve, I think it very meet to set down some special proofs of it, that cannot be excepted against.
And first, by that place to Titus: The grace of God, that hath appeared, teacheth [ E] us to deny ungodliness and worldly lusts: and to live holily, righteously, and soberly in this present life ; he saith plainly, if we be once enlightened by that divine grace and gift of the Gospel to see our selves partakers of salvation: we are by the same knowledge, taught (and so learn it) to renounce our old conversation. So that even as a scholar plainly taught by his master, becometh skillful in those points wherein he was instructed: so is a man taught, to see God worthy all honor, and to give it him, by casting away the works of darkness, when he seeth that he hath brought him out of most woeful bondage, into the glorious [ F] liberty of God's children. And is it any marvel? For what will we not be ready to do, for such a one as hath but once saved our lives from death? How much more do all they which know that they are discharged forever from fearful damnation, see infinite causes why they should change their wicked lives (which so much displeased God) and are also ready to do the same? Be not therefore deceived, God is not mocked by them, who profess they look to be saved, and do not bring forth fruiteworthie amendment.
It is not a bare wandering desire to please God, which this precious faith, and assurance of salvation worketh: but it frameth also the man unto it, and teacheth him in some true and acceptable measure to go about it. The tidings [ G] of this treasure appeared so glorious to Agrippa, being a King, and therefore acquainted with earthly felicity; and a Heathen, and therefore unfit to see very easily into spiritual things: yet this appeared so glorious tidings to him, when he heard it by Paul, not preaching in the pulpit, but standing a prisoner at the bar, that it caused him at the first to say: Thou hast almost persuaded me to become a Christian. And therefore he, who hath not only heard a sound of this heavenly news with his ears (which yet did weigh equally against a Princes kingdom in a Heathen man's judgment) but hath believed it to be his own, and that forever: do we think, that anything will be thought too dear for him, who hath freely given it him? And therefore [ H] when I see one cursed man rail against the doctrine of God's word, and his faithful servants: another to love the Christian life, but from teeth outward, and diverse men diversely bewitched; but all of them to love darkness more then light, because their deeds are evil, John. 3.19. I marvel not at it: they do after their nature and kind. As they are not obedient to the will of God, so neither indeed can they be; who yet for all this, know not any cause why they should accuse themselves: but if they might see what kindness God offereth them, even to be made happy, and might believe the same, ye should see them changed, as sensible as ever was Saul, of a persecutor to become a preacher; so they of oppressors, merciful persons, and restorers of that which [ I] was ill gotten; and of profane, holy: and so to be converted, as that we might say of them, compared to the best servants of God, the lamb and the lion do eat together.
But to let these go, as too gross, I would wish such to weigh these Scriptures aright; who will take no nay but that they belong to God's election, when yet their goodness is as the morning dew, soon vanishing and blown away; or as a cake half baken. Let them see how well this becometh them, to be sometime forward, sometime backward: in some things, zealous, and yielding to the will of God: in othersome, sinning against their own knowledge: and when they be straying from duty, to make no haste to it again; [ K] neither to see that anything is amiss in them: nay to be put in mind, and reproved, though never so justly, and kindly, they cannot bear it. It must in no ways be denied them, that they believe, and are sure to be saved: but where is the spirit which S. Paul speaketh of, in those which know themselves saved? which, as an husband, ruleth and beareth sway, which commandeth holy and heavenly motions and affections into the heart, not suffering poisoned, [ A] and earthly corruptions to defile the same? where is that authority and government over the members of the mind and body, as over a wife, that they may be well ordered? where are the trains and companies of all sorts of good fruits, as their children? and comely ornaments also, & beautiful to adorn and set out their lives? when a professor of the Gospel shall not be able to deny, that his heart is corrupt, by fretting, raging, and unquietness for every small trifle, and yet not once trembling for it, nor saying, what have I done? or else loose, vain, and foolish by other occasions, and all this without repentance. Where is his testimony, that his heart is a good treasury, and nursery of good things? when his tongue shall be walking, not only [ B] unnecessarily, and idly, but in unsavory and offensive speech, in foolish jesting, taunting, railing, mocking, lying, swearing, slandering, currish and churlish speaking; how are the powers and members of the body in subjection, as a wife unto the power of Christ, which ruleth as an husband, in the heart of God's beloved ones? where is those men's religion, which S. James boldly saith is none, where the tongue is thus vngouerned, what show soever be made thereof?
And so I might go forward to convince many of our countrymen, who have often heard me, and other of God's Ministers urging them after the same manner, in our Sermons: and do know, I tell them the truth, that such [ C] things are in them indeed, who yet seem to be religious. I have said it oft, and now say it with grief, that all these, who have such things reigning in them, are not only their own enemies, but also to our preaching of the Gospel of Christ: neither is their rejoicing good, who glory in their faith and hope, when yet they are thus earthly and carnally minded.
They must know it (howsoever they believe) that God hath joined with faith, virtue, and godliness, patience, temperance ; and that who so believeth, is thereby turned from his old conversation. For mine own part, I have long misliked this haste, and sudden shows of great repentance in men, who in their first acquaintance with the word preached to them, have not only professed [ D] that they have repented (when besides some gripes of grief, they have not known what repentance meaneth) but they have thought themselves able almost on the sudden to censure, yea to condemn other, and teach them; and so although with boldness enough joined with as much ignorance, they have taken in hand to do. I speak not of such as are humbled in their hearts for their sin, who desire nothing more then to be set at liberty from the fear which oppresseth them, learning daily to believe, and to be grounded therein; who dare no otherwise believe their sins forgiven them, then they walk humbly before God and men: but of such as pass from sorrow for sin without faith, to newness of life, as they imagine, which [ E] was never, nor ever shall be attained; leaving the learning of faith, and assurance of God's favor, which is the beginning, and worker of all new life, as a thing soon gotten: and therefore it is so slightly labored for of them, and so to seek with thē, for want of thorough proving whether they have it or no, that many are driven again to seek for it, many years after, they thought they had been sure of it, yea and (that which is more to be lamented) many of them never attain unto it at all. It standeth with no sound reason, that young beginners in learning of any trade, should by and by, become [ F] occupiers, and setters up; or that they should rule well, who have never learned to obey: so it standeth not with religion, that they should count themselves good Christians, or that they should be so indeed, who have not tasted of Christ, and the benefit thereof; neither learned him, as the truth is in him, that is, to put off the old man with his affections and lusts, and to put on the new: and who have not felt him so good and bountiful to them, that for his sake they be ready to do anything.
This I have spoken by occasion of the matter in hand; namely, that faith bringeth always with it new life; in so much, that when it is overmatched with the fleshly corruption, yet it raiseth sighings and strivings in the heart [ G] till it be subdued, that I might at least prevail with some of my brethren, that they please not themselves in thinking they have faith, when their lives are filled, not only with many offensive actions; but also with custom and commons in the same: whereas he which is honored with the title of God's servant, must be known by the livery of uncorrupt life, and prove by his savor and smell of good conversation, that he came from God, and is not of the earth, that so he may show himself to be a man of God indeed: his roots must be fastened as the trees of Lebanon: he must flourish as the Lily, and find the graces of God as dew to quicken them. For of this be we sure, that whatsoever men allege, why their lives cannot bear the [ H] mould and print of sound doctrine, and yet they will needs go for the approved servants of God; it is a strong delusion which persuadeth them so.
And therefore seeing the Scripture doth (as I have said) so fully, and so often set down this truth unto us, that such as have obtained mercy of God, are taught and guided by him: ought not men to settle themselves to another course, then in times past they walked in, being now delivered from so great bondage? For to that end, as they have heard, they were delivered. Wherefore, if any be assured of salvation, let them either willingly be subject to the Lord's yoke, I mean his commandments, and commit their whole [ I] life to him to be governed, and be diligent to do good works; or else let them hold their peace: for they are nothing less, as in time it shall appear, and hath done already in many such as they are, to their cost: and be they well assured, that God will not be slack to revenge such boldness. But I will shut up this matter in one sentence. Saint Paul to the Ephesians most lively describeth this life, which is to be led of them which are sure of God's favor: saying, Put off, or lay aside, as concerning your conversation past, that old man, that is, that corrupt nature ; and so the powers of your mind and body, which were infected with deceiveable lusts: and be renewed in the spirit of your minds, (even where the force of reason should be greatest) that so you may put on [ K] the new man which is to be sanctified, that the powers of your bodies and minds may be renewed, and changed also: so shall ye be framed, to bring forth righteousness, and true holiness, wherein ye shall carry some resemblance of God.
CHAP. 3. That for the leading of a godly life, is required faith in the temporal promises of God, and hearty assent and credit to the commandments also, and threatenings in the word of God, as well as faith to be saved.
N Ow I have shown, that true justifying faith and a godly life, must of necessity go together, and that the one cannot [ B] be without the other: I will go to the second point in this first general head or part; and prove that it is necessary to the leading of a godly life, to believe and give credit to the whole doctrine of the word of God, to be led and guided thereby, as well as to have faith in the promises of salvation, and forgiveness of sins. This I say therefore, that he which believeth in Christ to salvation, must not stay himself and rest therein only, as though he were given unto us of his father to be our righteousness only, and to make for us a way to eternal life: but to be our wisdom also, to make us wise; our sanctification, to make us holy, and also our redemption and deliverance, to rid us in his good time, [ C] from all calamities and miseries, which here befall us: This, he that truly believeth, must be persuaded of: and that all the promises of this life, and of the life to come, which serve to confirm him in obedience (whether the great and principal, as of the graces of the spirit; or the smaller, as of bodily safety and preservation from dangers, so far as they shall be good for him) do belong unto him.
And beside both these, he must believe, that both all the commandments which teach obedience, and the threatenings, because they restrain the contrary, are set down for him particularly, as well as for any other, to bind his conscience thereunto: these also, I say, must he believe, according [ D] to that of Saint Paul: Whatsoever things are written aforetime (as either promises, threats or commandments) they are written for our learning, that we through patience and comfort of the Scriptures, might have hope. So that he is bound to depend upon this word of God, written in the canonical Scriptures, and to build his faith thereon (in such wise, that he dares ieopard his soul upon the truth and doctrine of them) even as he is to look for salvation, only by our Lord Jesus Christ: ever counting that for sin, which shall be found to jar or iangle with the same, either in his heart or life.
But though all, who have hope to be saved, should do this; yet it is manifest, they do not. They make not conscience of many sins: they look [ E] not to many promises; they fear not many threats: all which do much testify against them, that they be not so well fenced, as they might be: and by means hereof, they hold even the promise of salvation it self more weakly. And this cometh to pass the more commonly, that they be no better stablished and rooted in the truth to believe it, because these things (as they be worthiest and most excellent) so they be not plainly, soundly, and thoroughly beaten into the people, and that again and again, till they that are willing, have them for their own. And another cause is, for that the [ F] people, who have some taste of this doctrine, namely, how they should join good life with their faith, take not pain, when they have been well taught them, to call them to mind and digest them: only they have pieces and fragments of many good points, but rarely it shall be found, that one Christian among many groweth to see this, which I now speak of, by teaching; much less hath it in use and practice for his own: that is, to give credit to one part of the word as well as to another; and not everyone to take that which liketh him.
And therefore when they have some work of true faith in them; yet they see not how to set upon repentance, and a godly life: how to begin, and how [ G] to proceed therein, but are off, and on, now forward, then backward, and scarcely at any time settled and stayed: the which although it be so, in great part through their own weakness, yet is it also in respect of their ignorance: I speak of the better sort of people, and such as have received the first fruits of the spirit. Whereas, if they were persuaded that they ought to make conscience of all sound doctrine that they hear, and to give assent to every part of the word of God, and submit themselves thereto, promises, threats and commandments; they should hold more firmly the persuasion of their salvation, and also be better prepared how to fly evil, and how to do duty, and how to trust God in all kinds of his promises. Therefore it is said to the [ H] Hebrews: To us was the Gospel preached as also unto them: but the word that they heard, profited not them, because it was not mixed with faith in those that heard it. Again, Without faith, it is impossible to please God. With the which agreeth that which is written by S. Paul to the Romans: Whatsoever is not of faith, is sin: that is, whatsoever we do, not being persuaded in our consciences, that we please God in doing of it, we sin against him. Now then, when our judgments be not settled in this doctrine and truth, and consequently, we follow no such rule in our actions, must we not needs wander up and down the more unprofitably and heavily; or, when we be at the best, must we not needs be doubtful and uncertain, whether we please God or no? whereas our [ I] chief care should be, least we do anything which might crase or crack our faith: especially, when it is tender and weak, and like the bruised reed, which is easily broken.
Therefore if any believe to be saved, let them believe also that they shall be sanctified (for with one and the same faith we believe both) and that they shall receive grace from God to bring forth fruits of amendment of life, and that they shall be made able by him through the hearing of the holy Scriptures, to cast off their old conversation. This faith much availeth to the furthering of the dear children of God in a godly course, even at their first coming unto God, as it doth always after, to live by it. And although God [ K] by the same spirit regenerateth them, by the which he assureth them of their adoption: yet is it wrought in them much more hardly, and in greater fear, when they do not first know and be persuaded in their judgments, that it shall be so. And though it can be but weak in any, at their first conversion to God, yet shall they sooner wade through their doubts, and grow out of their fear, if they have this faith as a foundation to uphold them, and encourage [ A] them to go about it: But otherwise, they shall faint and fear oft times, and be without hope (nothing is more clear then this, if we observe it in weak Christians.) And thus must they be persuaded also concerning all blessing, good success, deliverance out of troubles, or patience and meekness to bear them, as well as to believe the forgiveness of sins: and finally, whatsoever God saith in his word, either the forbidding of any sin, or the requiring of any duty, they are bound to believe it as the truth of God; to depend upon it, and to be built upon it: and to trust him upon his bare word, and to suffer themselves to be led by it (and that because it is his word) having in them always a settled purpose to do so: and this is called by the Apostle, the obedience [ B] of faith. For they must be resolved of this, that to whom God gives Christ, to them also he gives all things needful for this life, and the life to come, in and by Christ.
And thus Noah did not only believe that he was made heir of righteousness ; but also, that he and certain of his household should be saved in the flood: and Abraham likewise believed not only, that he was justified, but also went to a place which he knew not, only seeing God commanded; and abode in the land of promise, as in a strange country; and believed, that he should have a son in his old age. And they who believed among the Israelites in the Savior which was to come, of whom Moses, though darkly, had taught before: the [ C] same believed other promises, as that the walls of Jericho should fall down, after they had been compassed about seven days. Many other such examples, who shown themselves not only to believe the promise of forgiveness of sins, and of eternal life, but also other temporal promises; yea and precepts also and threats, which God had set down in his word, very profitable for us, to this purpose: many such (I say) both throughout the Scriptures; and namely, in that eleventh chapter to the Hebrews, are set down unto us. And this general faith, (so called, for that it giveth assent and credit to the word of God, in the elect, as well to one part as to another, with an honest heart ready to obey it) even this faith (I say) must be planted in them, as well as faith to [ D] be saved, because by it, as well as by this, God's people must live afterwards, and be upholden.
And this doctrine, because it is occupied about the promises of this life, and the commandments of God, which are to guide us to full sanctification here, I did not therefore join it with my discourse of faith in the former treatise; but referred it to this place as the fittest, where I teach how to live godly: to the attaining whereof, the believing, that I have spoken of, is a special help and furtherance. And so I wish the Christian reader to mark well that which I say about this matter: for it is one of the hardest points in all christianity to practice, and one of the darkest to conceive and see into, and [ E] to be rightly persuaded of, and settled in: and a point in deed less stood upon and taught and made clear by Preachers themselves, in their Sermons and Catechizings; and yet our living by faith, throughout our whole life, which is the fruit of it, is as plainly taught and brought to light in the Scriptures, as any need to desire it: and namely in those places to the Hebrews and the Galatians: one, The just shall live by faith: the other, I live no longer, but Christ in me, and the life that I lead is by faith in the son of God. As if they both should say; Christ by his spirit doth draw his faithful ones to be led and guided [ F] by the word of truth which he hath set down to them: and they desire no other life, then that which there they are moved and persuaded unto, whether we mean the commandments or promises.
I said that this believing which I speak of, is not much laid open in public teaching, but only this (which is the effect of it) that we ought to be obedient to the word of God: and therefore it is, that the forwarder sort of good hearers (except some few, who have been thoroughly made acquainted with it, and exercised in it by long experience) do little see into it: namely, that they may undoubtedly be persuaded, that God will make them able to obey his will, as they are fit to reach unto it: and that he hath promised, if they once [ G] come to know that they are beloved of him, that he will afterwards be with them (to quicken their will, and draw their affections, and strengthen them to do their duties: ) as it was said by the Angel to Mary, Hail, thou that art freely beloved, the Lord is with thee. Many of God's dear children, when they are somewhat stayed about the assurance of their salvation, after that they have been long laboring about it, and then come to hear that they must lead new lives; many of them (I say) are willing to go about it: but they are much discouraged, because they see not how they shall be able. And least any should object, that Paul himself was so troubled, who said, To will, is present with me; but I find no means to perform that which is good: I answer, he [ H] complained not of that which I do; that is, that he had no hope in God, nor no promise of strength from him to perform: for he said the contrary in sundry places. I am able to do all things through the help of Christ which strengtheneth me. And again, I live no longer, but Christ in me: but he complained, that for all the hope of help that he had, yet the rebellion of his flesh, and nature that was unreformed, did mightily resist him. And this hindrance he had, and we all shall have while we live. But what is that to this, that besides this rebellion of the old man, they have this also to hinder them: that they cannot tell, whether they shall have strength to make them able, or no: nor whether God have given them any promise, that their burden shall be [ I] made light: and that Christ himself will bear the greatest part of it for them, that so it may be made easy?
This it is, that killeth the heart of right good Christians, when they are ignorant of it, and when they be not well grounded in it, and thoroughly persuaded of it, that God will make them able and fit for so great a work, as the leading of a godly life is: even like the burden of the Israelites, who were enjoined their task of brick that they had made in times past, (which work was hard enough) and yet themselves to seek and provide their straw. This, I am sure, hath troubled many, who yet were willing and ready to do any duties required of them, and hath been the cause why they have gone about the several [ K] actions of their life, the bearing of their trouble, and the offering up of their prayers, the more deadly and vncheerefullie; and therefore the more aukely and wearisomely.
And for the benefit of many good souls, I will say that which hath been acknowledged unto me, by sundry well approved Christians, when I have in conference set down plainly to them the point which now I write of: [ A] namely, how necessary it is to believe in general, whatsoever other promises or precepts in the word of God, as well as the promises of salvation by Christ. Oh, have many said, if we could have helped up our selves, out of distrust, fear, and uncomfortable dumps, by applying the promises of God concerning grace necessary for us, outward deliverance from dangers, and good success in our lawful dealings of this life; we might with much ease and peace have stayed up our selves, when for want thereof, we were sore plunged, and almost fainted: and with half the toil which we used for it, we might have upholden our selves in hope & with comfort. For many hours, yea and sometime days, we have beat our brains and reasoned to and fro [ B] with heavy hearts, how to wade thorough some afflictions, and how to be contented with some accidents which were like to fall out and come to pass: and this we did, because we missed of the right way of trusting to God's providence, that he would turn all to the best: without which resolution, who can quietly rest in any uncertainties here below? So effectual and good a mean it is, to be led by faith, and to have it as a daily companion with us. By which we having persuasion of the greatest benefit of all other, namely Christ: we might the more easily have assured our selves (we see now) of any smaller, whether any trouble, to have a good issue out of it; or any good thing (as it should have been expedient for us) to enjoy it. And we may say [ C] truly, we know nothing to have been the cause of so much and so long unprofitableness and heaviness these many years, as this: that we have not been rooted and grounded in faith, as we have had a care to please God. For we being subtly undermined by Satan to hold in this error of unbelief (although we see manifestly that the seed of faith was in us) it was the cause why in all other good things we went forward the more slightly. So that we see great cause to season our hearts with believing throughout our whole life, whatsoever labor it cost us. To this purpose was the speech of those Christians.
And to go forward, who doth not know, that when some certainty of [ D] salvation is attained of men, yet for all that, in as much as it is but weak, that they have many heart griefs for this, that they see they have a long wearisome pilgrimage to go thorough; and little knowledge and persuasion of any great guiding of them through all the fears and difficulties of it? Pitie therefore the distressed estate of God's poor people, ye shepherds of his flock. Although this is but one point of many which ye are to teach them: and arm yourselves with that mind, which was in the Apostle: who saw it meet as long as he should abide in this tabernacle, to put the people in mind of all things necessary to salvation from day today, though they knew and were stablished in them. And let me with your patience, say one thing more to you, which if ye will [ E] be advised by me, will be much to your own benefit, and of those that hear you. Above all things, seek to have that your own and effectually wrought in yourselves, which you teach the people (for you know that the Physicians who practice by experience, are best able to deal with their patients). Especially in this matter of faith, labor to be more exercised: how you have use of it, in believing for your own parts, either precepts or promises, and content not yourselves with bare knowledge of the truth. And so doing, ye shall make good gain of that which you shall teach, if your hearers should not: [ F] and yet such teaching, while ye be sure that it hath done yourselves much good, shall set such an edge on your doctrine by your more lively, cheereful, and powerful delivering of it, that it shall far more easily procure an appetite in the people to receive it, as they did in John Baptists time with greediness, and as it were with violence ; and so, that if they be not brought to the true practice of Christianity by it, they will not be brought to it by any other teaching.
And this I wish, that ye be not of the mind that some have been of (for it is no opinion fit for the Minister of God) that is to say, that they think, though some preach by experience, yet no man is bound to do so: as though [ G] it were in men's choice to do which they list; when we know, that the good shepherd doth go before the sheep, and they follow him: And if he go before them in example of good life, then he cannot choose but teach them by experience, that which he himself doth practice in his good example. And so, he that shall think that he is not bound to teach by experience, as well as by the letter, concludeth that he is not bound to be a good man himself, who teacheth.
Now I have said what I purposed, I will go forward. In teaching, labor much in this manner, which I have mentioned, to beat into the people, (with making it plain to them, how they may be assured of their salvation, [ H] as I have taught in the first treatise) beat in (I say) this doctrine of believing, that God will minister all help to enable them to live godly. For in both points (if view might be taken throughout this dominion) it should be found that the people are ignorant and to seek; both how to come to the assurance of salvation, and also how they should be rightly taught to lead a godly and a Christian life. And how cometh this to pass, but because men teach not oft (of which all may see what need there is) or else they do not in commiseration of the people's weak capacity and memory, beat upon these things among all other again and again. So S. Paul hath left behind him his practice for our instruction, saying: It grieveth me not to write (when he cannot [ I] come to preach them) the same things to you, and for you, it is a sure thing. And we should know, that it is no shame to preach the same things oft, yea in our own congregation; but meet and fit (especially if they be these special matters) unless we contend for the vain praise of men, and will show our pride by seeking after novelty, rather then our desire of the people's edifying. Yet I nourish not barbarousnes, nor the uttering unseasonably and vnsauourly either of the same words and sentences, or in bosom Sermons, the same things: but in the evidence of the spirit, and in renewing our labor and pain, even about the same doctrine which we taught before, it shall be so far from being wearisome and tedious, that the best hearers shall affirm that they [ K] cannot hear them too oft, but desire with all their hearts to hear them again.
And because I am by fit occasion come to utter this, I will add one thing which ought worthily to prevail much both with Preacher & people. And that is this: that in this long and gracious time of peace and liberty, of free preaching the Gospel, he is a rare private man (that I go no further) who is [ A] able, plainly and soundly to set down, how a sinner may know himself to be in the state of salvation, and assured that he is the child of God; and when he is so, how he should bring forth the fruits of repentance, and lead a godly and Christian life. I know it is the holy Ghost, who alone can work this in men's hearts, but I speak of the expressing and setting down the same. And though I doubt not but that some conceive it, yet if they did that well, they could in some sort utter it also: as we are commanded to take unto us words to express that which we conceive ; as well as to have matter in our minds. And although the knowledge of this in general, do bring men in liking with it: yet who seeth not, that the particular unfolding hereof, by fit coherences [ B] knitting one point with another, is the way to make it understood and conceived aright? By the which the hearer is far more easily brought to have the effectual work thereof in him.
And thus to return again to that from whence I digressed not unnecessarily, and so to draw to an end about it: Although people profit thus far that they get some true taste of salvation by preaching; yet they shall very much stagger and go back, and coldly set upon the practice of godliness, if they be not well grounded in believing, that God will build them up more strongly from day today, and perfect the good work in them which he hath begun, even to full sanctification in the fear of God. If a chief and main post in a building [ C] be wanting, will not the whole house be soon shaken? so if a Christian, who must reform his life, go about it, not believing that God will make him able; he may be sure he shall want a main help hereto, even that which will go nigh to pull down all that is set up. For if he have not faith, to believe that God will strengthen him; what strength hath he but his own? which is as fit for such a work to bring it to pass, as a child is to build a great Castle by his skill. But if he be well settled in this confidence (his heart also being purified and changed; which (as we shall hear afterwards) is necessarily required; he shall go about it with cheerfulness and readiness; he shall be encouraged to pray as his necessities shall give cause; he shall be kept from [ D] fainting and dismaiednes, when his strength is not very great, and rise up again when he is fallen: all which shall be great means in such a case to uphold him, and set him forward to depend upon God, without any great unsettling of him (and yet shall he not for all this, be without sense and feeling of his infirmities:) which another as willing to obey God as he, shall never be able to do; but every while cast down and dismayed, until he get the same furniture. And this must here be marked, that there shall be the better proceeding herein, of every weak Christian, as his knowledge shall be greater in the word of God: which before grace came (as fire to the stubble to kindle and set it a work to burn) although it were idle and unprofitable in [ E] him, and lay void, and unoccupied, as timber lieth by, till the building go forward: yet it shall then help much to the leaving of evil, and the doing of good, especially after experience in time, shall be joined to both. And when all these meet together in an upright hearted Christian, how weak soever, if he acquaint himself familiarly with the promises of eternal life, and treasure up in a good conscience the certainty of the forgiveness of sins from day today: then this is he who hath laid a strong foundation of a godly life, upon which it shall be no hard matter to set the building of his life suitable [ F] and proportionable afterwards: so that, although the rain fall, and the floods come, and the wind blow, and beat upon that house, yet it shall not fall; for it is built on a rock. But he who layeth not this foundation, but buildeth on the sand, shall soon his building turned over. And thus the case standeth with many in these days, who therefore are cast down oft times from their good beginnings, because they had not skill to make them more substantial and sure. And I fear not to affirm (the Lord witnessing to that which I say) that the offensive lives of many, with many startings aside from the good way which they have entered into, and the crooked and halting steppes that they make grossly in the sight of men, who yet durst not sometime before quench [ G] the spirit in themselves, not hurt their tender consciences secretly in the sight of God: these (I say) are chiefly from hence, that they laid not the foundation aright, nor made not their first entrance into a Christian life, sound and sure. Among other things, they have failed for the most part in this, of which I do most specially speak in this place, that they have not been built up in this faith and persuasion, that God will further their weak beginnings, and fortify their hearts against the stumbling blocks and discouragements, which shall stand up in their way. I have now only shown that this faith should be in a Christian, when he first setteth on a godly life: but how it should accompany him after throughout his life, that so he may live by it, [ H] being the same to the whole life that the eye is to the body, I shall in place fit for it, if God will, declare and show so far as shall be expedient.
CHAP. 4. Of the heart, and how it should be cleansed and changed, and so the whole man which is true sanctification, tending to repentance and a godly life.
A Nd now that I have shown, that true godliness cometh [ I] from faith which justifieth, and that the one cannot be without the other; and that with the same faith we must believe all other his promises also, made to his children; and all doctrine that doth instruct us to obedience: I will go forward. Now therefore, to the end, the beauty of the godly life may be seen in some sort, and that the believer may be able to practice it, and know that he doth so: I will, as I propounded, speak of the heart: which is the second general head in this treatise, and the next to be handled, according to the division made in the first chapter. And thus I will speak of it: first showing, that it must be renewed and changed; and then (in [ K] place fit) that it must be kept so afterwards: for both are necessary to the believer. And when he is resolved to be guided by God's word in all things, as he hath been taught before, and so to live by faith, and then hath an heart fit to yield it self to do so: who doth not see, that the work is in good forwardness (to live godly) and (as we say) by such a good entrance and beginning, half at an end?
[ A] Here therefore understand and know, that the heart which is the fountain from whence the practice of godliness must grow and come, ought to be purged and cleansed: and consequently, the body it self, ought to be first made a fit instrument for the same (to the accomplishing of that which is good, and to the well ordering of the life) in which two, consisteth the sanctification of the whole man: We must thus be changed before we can will well, or live well: even as a filthy and unsavory vessel must be well and thoroughly seasoned, before it can be put to use and occupied: and we must hate sin with a deadly hatred, and have the power of it abated in us, and love goodness and righteousness, and be renewed in them before we can [ B] bring forth fruits of repentance and amendment of life. But to the end we may see it more necessary, that this change and sanctification of the heart should be wrought, and also what an excellent grace and gift of God it is; it shall be meet to lay forth the nature and disposition of the heart: what it is since the fall of our first parents in it self, and of it self, before there be any work of grace in it, and before the most exquisite cunning and workmanship of the holy Ghost in reforming and renewing thereof, be shown upon it. And when we have seen into it, know we that as is the heart; so is the life, both before the cleansing and change of it, and after. And according to the proverb, like tree, like fruit: for a good man, out of the good treasury of his heart, [ C] bringeth forth good things: and the wicked man out of the ill treasury of his heart, bringeth forth evil things. This heart of man therefore must be good, and holy, and pure: it must be brought to yield, and submit it self willingly to better instruction, then naturally it hath been acquainted with; that so it may bring forth fruit of amendment of life, and be readily disposed unto every good work.
But (as I said) that men may not deceive themselves, who for the most part being ignorant about the heart, and the nature and properties of it, do think that they may live godly, whatsoever corruption doth infect the heart; it shall be requisite to know it better, and how all godliness is but fantasie [ D] or hypocrisy, unto the heart be reformed and changed. We must have it cleansed and well seasoned, and afterwards kept so, that it may be no longer an enemy to us, or an hinderer of us, in any of our good actions: but contrarilie, that by the help of it, we may daily go forward in well doing; at least by striving, or after a repulse, to return again. For this we are to know, that the heart of man before it be emptied, is a dungeon of iniquity: before it be enlightened, a den of darkness, before it be cleansed, a puddle of filthiness: and that which Saint James speaketh of the tongue, may much more be said of the heart, that before it be tamed, it is an unruly evil.
If then such an heart be the guide of our life, how monstrous, and loathsome [ E] must that life needs be? Hereby therefore it is clear, that the heart must be purged of this corruption, as I have said: it must be changed from this nature and custom; that when any departing from sin should be, or any duty to God offered, this may not be a pulbacke, and hinderer, but ready to give consent thereunto; and a furtherer thereof, in subduing the corruption of the same, from time to time. For who seeth not that this were otherwise a toile most tedious, yea, a thing altogether impossible; as oft as we should go about any good duty, then to have our heart to seek (as they say) [ F] and to be set in frame: as if an husbandman should always be driven to mend and sharpen his plough share, when, and as oft as he tilleth the ground; or a Carpenter to grind his tools so oft as he goeth to work: but much more, seeing the heart is backward, and not willing, and ready to any good thing, yea rather rebellious against it; must not all of necessity the more preposterouslie go forward? But to proceed, more particularly to anatomize and describe the heart, and in few words to say much of it; we must know that it is overspread with unbelief, deceitful, unruly, loose, hardened, willful, vain, idle, blockish, cold in goodness, and without savor, and soon weary of it: high, big, proud, disdainful, self-loving, uncharitable, unkind, conceited, [ G] impatient, angry, fierce, envious, revenging, unmerciful, froward and tuchie, churlish, sullen, meddling, worldly, filthy and unclean, loving pleasure more than godliness; unprofitable, repining, earthly, greedy, or covetous; idolatrous, superstitious, irreverent, hypocritical, disobedient to betters, judging rashlie, hardly reconciled: and in a word, prone to all evil: is it not then hardly tamed? Which must needs be granted, when the most part of people under the Gospel, do either not know, nor suspect this, and therefore are far from ability to hunt these corruptions out: and they who know it, do yet love them as their own flesh, and therefore be never the nearer to the purging out, or removing of them. [ H]
It is not without cause therefore, that Solomon saith, there are seven abominations in the heart, that is many. And Jeremiah in like manner affirmeth, that the heart of man is deceitful and deep above all things: who can gage or search it out? Even I the Lord (saith God) am the searcher or finder out of it. Therefore also our Savior to set out the nature of the heart, saith: Out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false testimonies, slanders. Must it not then needs be a filthy sinkehole, out of which so unsavory stinks do arise? So that it may truly be said, the heart of man is evil above measure: and in the kinds thereof, in number as the sparkles that come out of the furnace; and as the sand of the sea shore, which is innumer •• le. And what should I [ I] say more? The time would be too short to proceed further, and I shall have occasion, in another place, to speak of the same. But by the way, this is worthily to be lamented, that where the Scripture is so plentiful in describing and setting out of the manifold and foul defilements of the heart, that men are so blind in understanding them; and see so little, when the holy Ghost bewrayeth so much. And hereof it is, that they fear so little danger, and suspect so little hurt to be coming towards them thereby, in the midst of so great and just cause to fear and suspect both. For who is merrier or more secure, than he that hath most sin in his heart to witness against him? Which being so, who doth not see that such a draft-house is to be emptied, and that [ K] much grace and water of life had need to be poured in, to sweeten and season it, before it be fit to be employed to good use, and to be made a temple for the holy Ghost to dwell in, and a good treasury, that out of it, a good man may bring forth good things? Yea, an admirable thing it is, that it should ever be brought to good.
But to go forward now, to show what this purging of the heart is, and how [ A] it should be purged. For the first, we must know, that it is a renewing in holiness and righteousness by little and little, of all true believers, they being first delivered and freed from the tyranie of sin, and fear of damnation: for a man is no sooner set at liberty from the fear of everlasting death, and the wrath of God, but he is also sensibly drawn to let go his hold, and interest in sin, which before he had; and feeleth the same to receive a deadly wound in him, and the power thereof to be abated and crucified: And so, findeth that verified in him which the Apostle setteth down to the Romans; that is to say, How can such as are dead to sin, live any longer therein? And withal, he is quickened and sensibly stirred up to a love and earnest desire of [ B] things holy and heavenly, even that he may please God; and being renewed in the spirit of his mind, doth affect and long after righteousness and true holiness. And herein consisteth this purging and changing of the heart, which I now speak of, and such a thing it is, showing it self by an hatred of sin, and a delighting in goodness. Which no power nor will of man can effect: for it is an enemy thereto.
And although this new change be not such, as that it is able to bear down all the old corruption, that reigned in him sometime, and to entertain holy things only: yet it is a mighty alteration, that goodness hath any place in him in truth, which was before so far from him, and sin and evil hunted out [ C] in will, and desire, which alone bare sway before. For there is (without question) the first fruit of the spirit, which will afterwards bring forth an increase of the same for continuance: which work of grace and sanctification (if he in whom it is wrought should not live to show forth any further fruit of it) is an infallible mark of God's election and love towards him, and can no more be in a reprobate, then light can be in the belly and bowels of the earth. But if any will demand, what becometh of this grace in time; because it is too clear, that it is not only dimmed, but even choked also in many, in whom it began to shine and give light: such must understand, that God doth strengthen and continue this grace of holiness and sanctification, [ D] as it is nourished, esteemed, and set by; and as men do stir it up in themselves by asking after it, when they miss it, and provoke themselves to pray for such good affections, and cannot be satisfied without them. As David did often, sometime one way, and sometime another: Why art thou heavy, O my soul, and why art thou so disquieted within me? Also, praise thou the Lord (O my soul) and all that is within thee, praise his holy name. And thus, and by the like means, we shall cherish our sparkles, which (as the fire is blown up with bellows) shall not ordinarily fail us, not be extinguished in us, especially for any long time, (except in time of temptation, or when melancholy oppresseth us) unless through our default and folly. Thus understand what it is, to have the heart [ E] purged and changed, that thereby it may be fit to set upon a godly life.
The next thing is, how this is done; and how it cometh to pass, that men after they have received the grace of justifying faith, do find and perceive in themselves such an alteration from that which was before? even as if a benumbing cold should be on the sudden turned into a glowing and burning heat. I say, this is the proper and wonderful work of God: who mortifying our worldly lusts and evil desires in us by his holy spirit, doth reform us, and create this holiness and sanctification in us. He it is, S. Luke saith, [ F] that purifieth our hearts. He kindleth good affections, and subdueth the contrary in us. There is no other besides him in heaven, who can work it: much less on earth that can set his hand to it. Which if that man of sin had duly considered, he would not have arrogated to himself a greater work then it, (which also is inseparable from it) namely, the authority of forgiving sins. The Lord (I say) by his holy spirit, it is, who stirreth up in our hearts godly motions and good desires: namely, of knowledge, good government, fear of him, communion with him and his people, the desire of spiritual rejoicing, and strength against infernal foes, and such like: which good affections when they be kindled in us, he suffereth not to vanish away, but teacheth us [ G] to feed and nourish them by reading, meditation, & prayer. And the spirit of the Lord which raiseth up and worketh in us these holy affections, is therefore described by these most excellent titles: for it is called the spirit of wisdom, strength, fear of the Lord, &c.
And this he doth to his dear children, when they are first brought to this happy change (even in their first entering into the estate of grace) to the end they may loathe, as stinking garments, the old custom, in which they had long lien; I mean, the unsavory draff of their own cogitations, desires, and lusts of their hearts: the least danger whereof, was this, that they deceived them. These, when they see what variety there is of better matter to season [ H] and occupy their minds and hearts withal, they do shun and fly from, as one that had escaped the loathsome prison, doth cry out when he must be brought back to it again. And although I deny not, but that they must hold and retain the savor and smell of their old filthiness and profaneness, which in times past, as bands and chains, did keep them in captivity: yet is not their condition, for all that, to be counted mean and little worth, because they have not full deliverance from it, but happy and highly to be judged of, in that they have obtained deliverance in part, and do see how they may be partakers of a far better.
I speak now but of the beginning of a Christians change, when he can [ I] discern no more in himself then this, namely, that he hath with faith unfeigned, an heart sanctified, and purified from his natural corruption and wicked disposition. And without regard of the fruit hereof, even the whole work of Christianity, which shall follow this happy beginning (then the which, he desireth and longeth after nothing more) the weak Christian, that hath his part in this, thinks himself, even for this exceedingly indebted to God. True it is, that no man is to stay and abide in this estate, but is to proceed further, even to repentance, which cometh from it; as hereafter shall be seen. But yet seeing the cleansing & purging of the heart, at the first conversion of a sinner, is a distinct work of the spirit, and in man but the beginning [ K] of all the work of Christianity, which shall follow it; I would not pass it over in silence: and the rather I say so, because it is but darkly and confusedly seen into and discerned. And although it be but as the grain of Mustard seed, in comparison of the tree it self, to the full growth and perfect age in Christ: yet is it in possibility, nay in certain and sure hope, even the same, and already of the nature of it; and therefore hath part of the reward also. And [ A] now it tarrieth but for further building up in knowledge and grace, that so it may appear to other, as it is in it self, the estate of a regenerate person, and new borne unto God.
But for all this which I have said of this matter, namely, both what this change of the heart is, and how it is wrought by God's spirit, yet one thing is wanting, which the diligent reader will desire to know: That is, why the Scripture saith, that although it be God which purifieth the heart, yet that it is ascribed to faith; their hearts were purified by faith, saith S. Luke : And S. John (which is little difference) attributes it to hope, saying, he that hath this hope, purgeth himself: To this I will speak somewhat at large, seeing it is a point of great moment [ B] and weight. It is true indeed, that our hearts are made new, and purged by faith: we knowing thereby our selves to be made the beloved of God. For it is faith in the precious promises of God which the holy Ghost worketh in us ( whereby we fly the corruptions that are in the world through lust ) and which purgeth the heart, casting out the draff and filthiness which was in us. And until our minds be thus enlightened that we see clearly that our sins are forgiven us, and we united to Christ, and made one with him, and partakers of the graces of his spirit; we never come out of our selves, neither have any desire to heavenly things: but our wisdom is earthly, devilish, and sensual.
[ C] For we being not yet assured of the happiness of heaven, do know no better delights, then our blind and deceitful hearts do dream of here on earth. The which though we see by experience, that they are short and momentary (seeing they who have greatest part in them, cannot keep them long) yet we, who have least part in them, will never forgo the love of them, until we see how we may certainly enjoy better (which may clearly be seen in the poorer sort of people destitute of grace, that although they have no wealth, yet it doth their hearts good to talk of it, in token that it is the thing which they love best of all). And hereof it is, that many thousands, through ignorance, pass their time in sport, play, pastime and pleasure: accounting that [ D] the only life that is to be wished, to live deliciously for a season. Others, in quarrelling, contention, murmuring, debate, suites, and accusing of their neighbors: The most tolerable, and honest course seemeth to be the spending of men's years, in, and about the worldly goods. And thus are men occupied, although one sort diversely from another, yet all to be pitied, seeing they walk amiss: I speak of such as know no better. Notwithstanding, no one of these can be brought to mislike his course, or to turn his heart and delight from it, until he be assured of a far better portion. No, although we bring tidings hereof unto them, so as they believe that it is true, and have great liking of the same: yet, till they see that it may be their own, they will [ E] not so much as go about the dispossessing of such unsavory and fond lusts from their hearts. But when they believe that God is a plentiful rewarder of all that seek him, and that they who were once no people, are now freely made his people, and beloved of him, which were sometime not beloved: then their hearts turn, and ask after him: then they desire to know more of his will and mind: and repent that they were so ignorant before, and that so long time; and that they drunk up the draff of unsavory puddles, even deceitful pleasures, when they might have drunk of the sweet cesternes which were able to refresh [ F] their souls with the water of life. And although there are many doubtings before they be settled in this persuasion, & assured of better delights: yet they are no sooner resolved of their salvation, and what liberties they have by Christ, whereby they are made happy (which how it is attained, hath been shown in the former treatise) but so soon are their evil harts and affections changed, so far as the judgment is enlightened, and they contrarily affected to that sin, which they liked before: as seeing now cause sufficient why they should do so; for they receive from Christ by his spirit both will and power thereunto. For faith worketh by love, and so causing them to love God, and for his sake their brethren, it maketh them also ready to do anything [ G] for him, whom they love; and therefore to avoid and cast off all allurements to evil, and sin, which he cannot abide.
So that it is faith which purifieth and changeth the heart, not as the chief and highest cause; for that is the holy Ghost (as hath been said) which at the same time, when it assureth us of our reconciliation with God, doth work this change and sanctification also: which is a purging of us from the corruption of our own nature, and an induing of us with a new quality, and disposition of mind, whereby we begin to will well, and sincerely to go about the things which please God: and both by the merits and power of Christ's death and resurrection. Which I do advisedly mention again briefly, for the [ H] weaks sake, who shall (the point being somewhat hard to conceive) the better understand the one by the other. And these two, faith and a pure heart, clear and appease the conscience from accusation and checks, and work most sweet peace and holy security, Rom. 5.1. For from faith and a pure heart ariseth a good conscience, that is, a quiet and excusing conscience (even as true love to God and to our brethren proceedeth from both. ) And these do set on work the will to hate sin, which before it loved: and contrariwise cause the affections, as fear, hope, love, joy, &c. to be well ordered, in such sort, as the whole man is carried thereby (even as the chariot on the wheels) agreeably: and the heart being thus renewed, doth work that glorious repentance [ I] in us (a thing much in speech amongst professors of the truth, but little in use or set by) being both a purpose of the heart, Act. 11.23. an inclination in the will, Psal. 119. verse. 44, 57. and a continual endeavoring in the life Act. 24. verse. 16. to cast off all evil, and to obey God both inwardly and outwardly, according to the measure of knowledge in everyone: For when we are sanctified, we are delivered from the tyranny which sin had over us, into the liberty of the sons of God, to walk righteously, and obediently; that we receiving new increase of grace from Christ daily, may hold fast the same liberty unto our end.
This I have said, seeing it maketh way to the renouncing and forsaking of [ K] sinful life, and to the practicing of the contrary (of the which more shall be said anon) it so necessarily following the change of the heart: and for that the reader may the better see, that if he can find his heart to go with this doctrine, and that he hath a part in it; he may be assured, that all that I shall speak of hereafter, being of the same kind, and necessarily depending upon it, shall the more easily be received of him to his singular comfort: and that all men [ A] may see (whatsoever the wicked world doth glory of) that without this effectual cleansing and purging the heart, there is no sound repentance, and currant and true fruits of amendment to be found amongst them.
And this though all true Christians cannot express, as I have set it down: yet the most simple, when they hear mention made of it, can affirm, that they find it so, to their no small consolation and contentment.
Now I having shown that the heart, and consequently the whole man must necessarily be changed and purged, before good life can come from it; and wherein this change consisteth; and how it is wrought: I will return to this last point, from which a little I digressed, that by faith in Christ's promises, [ B] and by spiritual union with him this change is wrought. To this end (as I said) S. Peter doth plainly lay forth this truth unto us, that the heart is purged by faith, when he saith: By the precious promises which we have from God, (and they are made ours by faith) we are made partakers of the divine nature, or the graces of the holy Ghost, by whose heavenly power, we are able to fly the corruption, and naughtiness both of our hearts and lives, which is the principal let of our obeying God. And therefore that corruption being subdued in us by a stronger power then it self, we have liberty to goodness; whereas before we were in bondage: And not only so, but the nature and qualities of our harts being changed, we are no more they, who we were before; but are led contrary [ C] to our former course. The which selfsame thing, though not in the same words, S. Paul by a most apt similitude setteth down, saying: When we were in the flesh, the affections of sin which were by the law, had force in our members, to bring forth fruit unto death: but now we are delivered from the law (he being dead of whom we were holden down) to serve in the newness of spirit, not in the oldnes of the letter. Here he describing the first estate of life, wherein all live, devilish, and vnrenued, and setting as contrary to it the regenerate and happy estate of God's children after they be changed, maketh this comparison: That as our corrupt hearts like an husband stirred up evil desires in us, having the powers both of mind and body as the wife at commandment, and both [ D] these together brought forth all sorts of evil works to our destruction: so the spirit, that is, the power of Christ being given us, stirring up holy affections in us, is as an husband, and hath the powers both of mind and body (as the wife) at commandment, and both these together bring forth all sorts of good works (as children) to our salvation. Whereby it is manifest, that although there be nothing in us, as of ourselves to do the will of God, and to bring forth fruits of amendment; yet God, who purgeth the heart by faith, putteth also a new nature into it, and maketh us love, and delight in the good and holy things which before we loathed; and to loathe the evil which we once loved.
[ E] And for this purpose, to make more full this matter, which I have entered into, which of the simple (I know) is hardly conceived; that no exception may be taken against it, consider what our Savior saith: he compareth himself to a vine, and his beloved to branches of the same. To teach us, that as the branch beareth no fruit if it grow not in the vine, but being cut off, withereth: so if we be not knit to him by faith, we can bear no fruit. But as the branch abiding in the vine sucketh sap, and draweth juice from it, and is fruitful: so all faithful, and true believers receive strength from him, and [ F] grace, by the which they crucify their own lusts, resist their corrupt will; and so bring forth fruit according to the will of God. For from him the whole body gathereth increase fit for it: who in manner of the soul, quickeneth all the members. And to this end, Christ wrought our salvation, and gave himself for our sins, to deliver us from this present evil world. And from him we have received a mind to know God: an heart to love him: a will to please him; and strength also in some sensible measure to obey him, as he saith: Know ye, that ye are dead to sin, that is, so made partakers of the virtue and power of Christ, that natural corruption hath lost her vigor, and force, to bring forth most bitter fruits: and also, that ye are alive to God, that is, have [ G] strength to live holilie through Jesus Christ: which grace although it be not perfect, yet it is such, and that in the weakest believer, that there is apparent difference by it, from his former estate; and such as whereby a godly life is not irksome to us, as before, but sweet and pleasant.
That which most troubleth the weak about this matter is, that this change of the heart, and renewing thereof, is so hardly seen, and so meanly felt within them; that they cannot satisfy themselves in wishing, and desiring to be more changed: And although before, their open gross faults did not accuse them, yet now their inward corruptions do disquiet them: now idle motions and vain thoughts, and fantasies much trouble them: in their praying, [ H] reading, and hearing, they cannot be rid of them: now they fear that they believe not (even after they have received to believe with staiednes of mind and peace) and all because they want the feeling comfort of their faith oftentimes: their unkindness to God much grieveth them, and besides, their unfruitfulness: to be short, they have many accusations against themselves. All which duly considered, do testify in deed another estate of their minds, then was before; though through their weakness, and the devils malice, they fear hereby sometimes, that they are not renewed, and changed at all. But that is not to be marvelled at, for as much as they were so lately drowned in sin, and had no delight in goodness: it must needs be strange unto them [ I] to be persuaded, that they are in any better case, then they were; seeing the motions of sin do trouble them now, which did not before, and they have not skill nor strength enough to think, that it is a good sign of their welfare to be grieved for them (as it is in deed) but they think it a sign of their misery, that they have them at all. And yet in that they do so earnestly seek to be better stayed, even from idle and vain wanderings, and labor to see their spiritual poverty, and their inward corruption of self love, privy pride, distrust, &c. they may have clear testimony, that they (though but in part) are truly reformed.
And this change of the heart, they have need to be persuaded of, who [ K] desire to live christianly (which shall be no hard matter for them to prove, if they compare themselves with that which I said, about this matter, and find it so with them) but otherwise they shall but coldly go about any service of God whatsoever: this pure heart (I say) coming from faith unfeigned, must be as a strong foundation laid in them, upon which only a godly life can be built, that they may not need to fear, that they are of a double heart: for [ A] God abhorreth that in his service, and doth not accept the heart by halves, nor to be served by halves, as Saul did, 1. Sam. 15.3. but will have the whole to be given unto him. He will not be loved a little: for that is neither beseeming his greatness, neither fit for them to offer, who receive so great good things at his hands. And as none can do this, but such as shall see sufficient cause hereof; namely, that they are infinitely indebted to him for his bountifulness towards them; so will he, that such shall make him their chiefest delight, and treasure, as other do the world; and therefore to account it no tediousness, nor toile to labor for it, till they have obeyed the voice which saith, Give me thine heart, my son. And if all men did at the first embracing of the Gospel, [ B] thus give their hearts wholly to the Lord (as all they do who unfeignedly believe in him) then should we see it a common thing to have God honored in the world, his true religion, and worship advanced, and there should be no such difficulty to pull men out of their filthy and sinful lives, but they should be as ready to seek it, as the godliest Preacher is, in God's name to urge and require it. But seeing that will not be, let them, which see better, what the infinitnes of God's favor is towards them, give him their hearts again, as they are commanded, not a piece of their heart, but their whole heart: Even as the burnt offering in sacrifices, was not in part the Lord's, another part the Priests, or his who did offer it, but it was wholly the Lord's: so [ C] God will have those, whom he maketh reckoning of, to turn to him with their whole heart, that so (as far as their knowledge leadeth them) they may be at his commandment: not halting, not flitting, not giving him their service sometime, and at other times refusing and holding back by such occasions, as shall fall out; as for their own pleasure, profit, for men's friendship and favor, or such like: for so doing, they shall never be fit to renounce either their will, or lusts, when they are enticed to evil by them, but must yield, and give place to them; which kind of unsavory and fickle service God abhorreth. But if we freely give over our selves wholly to God, and be resolved to be guided by him in all things, and to this end, wax better [ D] settled daily in the assured persuasion of God's favor (which is better then all things besides) so that we may always see cause why we do so; then and not before, shall we have good evidence that our hearts are changed from their old custom in sin, and renewed. And although men will long halt, and drive off, before they will be brought to this, hoping that less may serve, and that they may please God without all this ado, (as accounting it too hard) yet must they be brought to this, when all is done; or else they shall see, that all is in vain that they do besides, what fair shows and colors soever they set upon their doings.
For want of this soundness, and through purging of the heart, as the people [ E] of Israel made many turnings to God, when he punished them, but ever turned back again from their covenants, and promises of amendment: even so at this day, there are many vows to God of holy life, and purposes of repentance, but none of them hold, nor take any good effect, though some in longer, some in shorter time, do vanish away, and come to nothing: because men go to work in their mood, and hastilie, not sufficiently considering how weak such foundations are to bear up so great, and weighty buildings, as the whole course of their lives to be holilie passed. Judas his preaching [ F] and working of miracles, (who was companion with the other Apostles:) Ahab's hasty repentance in hair cloth, and ashes: yea, Jehu his zeal for the Lord of hosts: with all other such shows, as for a time, in the eyes of men seemed to be great godliness, together with Saul's speedy executing of God's commandments against the Amalekites: they had a time to be bewrayed, and brought to light to the world, to have been, either mere hypocrisy and feigned godliness, or sudden and rash attempts, or without root from the heart, even the best of them.
Therefore first let this be known of us, that before the evil life can be renounced, God purgeth and maketh clean the heart, that so it may be fit for [ G] so great a work. But seeing the heart is false above measure, and they soonest deceive themselves, who do least suspect, and fear danger; let it thoroughly be weighed, which hath before been set down: that there is deadly hate of sin and corruption, and that with much striving against it, with gripes of grief when it prevaileth, and contrarilie, great joy, when it is subdued: this (I say) is in him, whose heart is truly renewed.
CHAP. 5. Of the renouncing of all sin: which is the first effect of a renewed [ H] heart in the true believer.
N Ow the heart being renewed and changed, must be kept so: but of that afterwards, in more fit place. In the mean season, I will pass to the effect of this cleansing and change of the heart, and show what work it bringeth forth in him that is thus renewed and changed. For I having spoken of the cleansing of it, as I purposed, namely, that it must, with the whole man, be changed and renewed, before the life can be amended; it followeth, that I should now further proceed to this; that is, to the description [ I] of the Christian life, whereby I mean true repentance; or the life of the believer, as I propounded: which is the building that must be set on that foundation: and that conversation, which cometh from the forenamed change; and is a renouncing of all sin, and a care to walk in a new life, (to glorify God thereby, even unto death) as was said before. Concerning which, more particularly (as I promised) this first is to be marked, that (the godly life standing in these two parts: that is, the renouncing of sin, and practicing of godly duties) all ungodliness, and not some part or kind only, is renounced of the true believer, and of him who will soundly profess to live godly: and they are brought to this power and grace, who trust in the living [ K] God, and are indeed godly, that they are out of love and favor with the whole course of iniquity, which was their only delight, and pleasure before. They are so changed from that which they were, that now they having tasted of heaven and happiness (being become the beloved of the Lord:) they freely and willingly bid farewell to all the follies of their former times, and the unlawful liberties, (with the which they were deceived) at least in affection [ A] and desire, as their frailty doth permit: for they know (who have so far been instructed) that they cannot loath some sin and love other; that were but halting: but as he who taught them that they should not commit adultery, taught also they should not lie, nor steal: in like manner they, who are taught of him, do so judge, and therefore disclaim the one and the other. For how can they loath one sin, and love another? which were to do contraries? And as pure and sweet water, and filthy cannot come from one fountain: so neither doth the heart reformed, send forth good and evil. So that as one in prison hardly dieted, feedeth with great appetite and greediness upon scrappes and parings, and is well at ease if he may fill his belly with them; [ B] who yet when he is set at liberty, and conversant with his friends, where he findeth variety and plenty, cannot fall to his old fare again; but wondereth now, how he could find savor in every man's leavings: even so it is with him who hath besotted, and made drunken himself with the deceitful baits of sin, who if like a swine he may fill himself with that which his heart desireth, and his eye lusteth after, he is safe and hath what he would: but when he shall see his estate as in a glass, how shameful and dangerous it is, and hath but tasted of the heavenly privileges and liberties of a Christian, he casteth out that former draff as vomit, and by no means can be brought to be in love with it again. Behold such honor giveth God to his servants, [ C] that their old conversation wherein they lived sometimes with the rest of the world, and could by no means be drawn from it, they have it in most vile account and detestation, and they which were of the synagogue of Satan shall worship God among the faithful. This is the power of faith (which hath changed their heart) that it is able to make him, who hath it, to overcome, I say not, himself, but even the spiritual craftiness, whereby the devil deceiveth many thousands, and even the poisoned baits and allurements of the world also.
O power unconquerable, and not to be matched! If there were any earthly stay or fleshly hold in any sort comparable to it (which is impossible) in [ D] what price and reckoning should it be had, think we? If there were anything which at men's request, could give the life of their enemy into their hands, or help them with long life, or satisfy their desire with abundance of wealth, and variety of sinful pleasure, oh how welcome should that be? But consisider (O ye servants of God) and behold it, ye mighty and wise of the world, here is a greater, and another manner of treasure, then all these: and bringeth other delights, then these are able. This suffereth you not to pine away with desire of your enemies death: but it will make you as it did David, to turn your hearts towards your greatest enemy (which is true manhood and wisdom) and to preserve his life, when you had him in your hands to kill him. [ E] And this suffereth not you to hunt about the world for variety of sinful pleasures, as though there were no better use to be made of the time, which is so precious: but this will make you (with Moses ) to renounce them when ye might have them, and to find greatest pleasure in doing so, and yet in forgoing them, to think yourselves plentifully rewarded.
Finally, this will not suffer you to fret and to be unquiet in thinking upon the day of death, and to put the remembrance of it far from you by wishing long life: but it will make you sigh and groan to be out of your life, and with [ F] Paul to account it a prison to live in the body still: and as the Preacher saith, to reckon the day of death when you must live here no longer, better then the day of birth, which is the beginning of life. O ye men of this world! if ye can tell us of greater commodities, and tidings of better things then these, and assure us how we may come by them, we will forsake and leave all, and rejoice with you: If ye cannot, but rather your best things are those which I have spoken of already; namely, great riches, pleasures, your enemies death, and desire of long life to yourselves, the vanity, uncertainty, and danger of the which I have set down already; then renounce you all that ye cannot safely keep; and rejoice with us: do but taste and see how good the Lord is: and when you [ G] see what is best, embrace it: or else I will pronounce the saying of the Prophet against you: which in time shall most surely find you out, and take hold of you, although you hide yourselves from it. Behold, and wonder, and vanish away: for I will work a work in your days, that if a man tell you the truth, ye shall not believe it.
More might be said of this point, but the treatise is too long: now I will return again to show that the believing Christian doth renounce the sinful course, which all the world besides lieth and walloweth in though some more then others) who, as I have shown, that he renounceth all kinds of wickedness: so he doth it not in some good mood only, neither crieth out of [ H] his old conversation, when he seeth shame or danger approach, he doth not (I say) then only signify his mislike of it; but upon good deliberation, he maketh protestation no more to have to do with it: as Ephraim was counseled to say, being called to repentance: What have I to do with Idols, which yet before had been her glory? So whatsoever others do, he is resolved to forsake it: and casteth off all such behavior, as a loathsome and ragged garment. And this is it which our Savior acquainted his Disciples and followers with, after that they had testified ( Peter answering for the rest) that they believed in him unto salvation: He that will be my disciple, must deny himself, which is as much as ungodliness, and worldly lusts: for then only indeed, [ I] and not till then, are men fit to hear of any such thing; but do keep out of the sound of such doctrine, as much as they can: which is the cause at this day, that many professing the Gospel, yet never know what this meaneth, namely, to abstain from the filthy lusts which fight against their soul.
Others which do, and must needs hear such things taught, that all God's servants do, and shall disclaim their lives past, and be ashamed of them, it is pity to think how coldly they receive it. Some of them scorn it and mock, and so turn it off that way: some never conceive it: some are often accused and made afraid to see their lives so far off from that which is taught them, but soon forget it, because they see the most of the world to do so. Some [ K] are ever in learning how to depart from evil, and to forsake their sins: but the devil holdeth them at a stay, that they never obtain it, because they go about it preposterously, not yet believing assuredly that they shall be saved. A few find the way, the Lord directing them to believe: which, others, who will not be taught of God how they should believe, but by their own reason, do never reach unto.
[ A] But I have not yet spoken of the worst sort of all, who hear this doctrine: For they hate them who teach it, most deadly: they rail on them and disgrace both them and it; and if they can, bring them into danger for teaching of it: although their pretence shall be another thing. Yea doubtless (I say more) if by her Majesty's gracious authority and protection we did it not, (which more prevaileth with them then the authority of God, from whom and in whose name we teach it) their poisoned and malicious stomachs would suffer none to walk peaceablie, who plainly and soundly publish it. These therefore are far from overcoming themselves: and yet whiles many sorts in the world are thus far off (as I have shown) from victory [ B] getting over their wicked hearts, and consequently their lives; in the mean while the servants of God, who know what the Lord hath done for their souls, renounce all inordinate desires, and wicked actions: that they have afterward no more fellowship with the unfruitful works of darkness, howsoever they were sometime chief doers in committing of them. So that as the true repentant people of Judah, who had before offended God by Idolatry, when they were brought captives into Babylon, loathed the sight of false gods: and as the good people, who repented by Ezra his preaching, did put away their strange wives, how dear soever they had been unto them: and as Ephraim was heard complaining thus; I am ashamed and blush, that now I bear the reproaches [ C] of my youth ; so loathsome and wearisome it was unto her: So are they who have felt the salvation of God, at utter defiance with the corruption of the world. And yet if this were done but for a time, or for company, or by constraint, and for fear, or any such like corrupt end, it were not worth the speaking of: for it is to be seen that after these sorts, iniquity is left of many: which kind of renouncing evil is little to their rejoicing, and shall be to their reproach, when it shall appear in how evil manner they have gone about it. I will not digress, but this I must say: we have had too much experience in our parts, and (I doubt not) so have others, of sundry persons, who once accounted their teachers burning lights, and for a season they received and rejoiced in [ D] them, casting off their old course in the sight of men readily: but some for company of those, who persuaded them; some for fear of the woe which hung over them; and others for good report, as long as they could hold out: but these, because they renounced them not, neither upon good consideration abjured them, they returned to them again, as the dog to his vomit: Whereas such, who truly believing do of conscience renounce sin, do as they in Nehemiah, came to the oath and the covenant, that they would never take again their strange wives, which they were commanded to put away, nor look back to Sodom anymore: nor (being washed) wallow again in the mire. Which I say not as though their word, protestation, or oath, could alone by any [ E] strength thereof, perform such a weighty vow: but because therewith they duly considered what cause they had to do so: how infinitely they were bound to God to discharge it: and how firmly they were persuaded, that God would make them (who had made them willing already) able also to do it.
And therefore although they saw not that help present, with eye; yet they hoped for that which they saw not, and therefore waited patiently for it, till it should be granted them. And thus both faith and hope being nourished and strengthened in them from day today, they who are the Lord's, do [ F] find both will to desire, and strength (though not perfect) to accomplish, to the peace of their hearts, that which they have set upon and attempted; I mean a departing, and that with willingness, from their former intemperance. Indeed it must be granted, that this is not obtained without much striving against the same, and that it will cost many prayers to weaken such corruption, and to hold such rebellion under: of meditating upon God's promises also: much sighing, and sorrow to see what vnlikelihoods there are of subduing such unruly passions, through our own manifold weaknesses. But what then? Is it much, if so great a work require our watching thereto, and diligence, when God is pleased that it be bestowed that way, and without [ G] it no common work will go forward? Or is that any just cause of discouragement to us, to take pain for so great profit, when we are sure of it before we go about it?
But it may be demanded, do God servants always prevail in striving against evil? and obtain that which they seek thereby? for otherwise (say some) what discomfort and dismaiednes will come thereby? I say, that as God often̄ helpeth them, that they overcome; so they are oft overcome themselves of their affections against which they strive: but yet they have learned not to be troubled at this, as at any strange thing, as if their hope were either wholly or chiefly upholden hereby, and as though they held their happiness [ H] by feeling only; when they are taught, that by grace they stand. Neither yet on the other side, do they make light of it, when they are foiled and prevailed against: but as they rejoiced in measure, and gave God the glory, when they felt strength of grace against their temptations: so after they come to themselves again, they are troubled, and sorrowful chiefly for displeasing God, & they take view of their own frailty, ignorance, & negligence better, and confess the same to God, and take shame to themselves: and cast not away their confidence, but be encouraged, and heartened both to hope for pardon, and also to be more circumspect in looking to their ways afterwards. [ I]
Now tell me, if God's children be thus brought low and abased, sometimes to pull down and asswage the strength of pride in them, what fearful matter is hereby fallen out? what rasing out of their faith is there hereby procured? or what great cause of complaining is this? when it is manifest to all who can judge, that the thing which through ignorance and weak faith they feared would separate them from God, doth fasten them more nearly unto him: and through his working, that which they think to be cause of great sorrowing, is turned indeed into sound rejoicing, and that for this cause especially, that they do better know themselves hereby, and have experience of his grace working in them; which otherwise they should not [ K] have had.
I cannot more lively compare the malice of Satan in this case, then to one who thrusting thorough his enemy, and purposing to kill him, doth thereby let out the ulcer and corruption out of his body, and so preserve him. After the same manner is it with God's children: much privy pride remaineth yet; and much secret favoring of, and bearing with themselves is in them; [ A] which is like to work them great sorrow and danger: the devil therefore sore thrusting at them, and seeking to wound them with the fear of God's anger, because of their sins, or some especial fall, doth thereby purge that corruption out of them by their seeing and confessing & forsaking the same, preventing and watching against it afterward, and resorting unto God by prayer of faith for pardon thereof, and that in earnest sort; so that they do, or may thereupon, obtain it.
And thus we may see that even then when God's servants are mastered of their affections, and in fighting against them, are found the weaker: yet even those falls of theirs, do turn to their exceeding good, afterwards. And [ B] therefore it is not their undoing, when any such thing falleth out, as for want of faith, and experience many do often fear. But yet let this (which I say) be wisely received: that to the true believers it shall thus come to pass, and not else: least any hearing this, should after he hath fallen, be little careful to rise up again in such manner as I have shown, and yet think all should be well with him notwithstanding, which is not possible.
Thus by occasion of this objection I have been longer then I had purposed in this matter. By this it may appear, that how unskillful soever the Christian believer was, and as unable, as he was unskillful to renounce his ignorant and sinful lusts before the Lord became his teacher; yet since that he taught him [ C] to fight, he hath grown expert in that spiritual battle: whereas others who have not believed truly, shall find it is as possible for a black Moore to change his skin, or the Cattamountaine her spots, as for a man accustomed to evil, to leave it. As Christ said of the rich man: It is as easy for a camel to go thorough the eye of a needle, as for a rich man to enter into the kingdom of heaven: so no more can a wicked man renounce his course: for the wisdom of the flesh, that is, of man vnrenued, is an enemy to God, because it neither is, nor can be subject unto him. If this were thoroughly settled in men's hearts, that there is no dram of goodness in them, by which they might be able to turn from their former wicked ways, but that their carnal wisdom and reason, to the which they most [ D] cleave, do hinder and hold them back from it; whereby it cometh to pass that it is so hard for them to renounce all that which is evil: would they not think it worth all labor and travail to come by it? who now are content to be deceived in thinking that they have it, and yet are utterly without it? Neither can this be otherwise with them whiles their hearts are untamed, and remaining in their old estate: but when they be endued with new qualities, they shall find this both possible and easy (as hath been said) to command their lusts and desires (which were sometimes unruly) and have them in subjection by little and little.
[ E]CHAP. 6. Of the diverse kinds of evil to be renounced, and namely of inward against God and men.
B Vt to proceed: as we have seen, in what manner sin is to be renounced; so let us now consider the diverse kinds of evil, which are to be renounced, before we lay forth the good fruits and duties which proceed from the same. And these kinds of evil are of two sorts, either inward or outward. [ G]
And to speak distinctly of them (that I may proceed) we are taught, that in the godly life, in whomsoever it be found, the lusts and concupiscences which reign throughout the world, and make them whom they rule, to be as brute beasts: these corrupt lusts (I say) with all other such defilements of our actions, are in the godly life renounced, according to the light which we have to discern thē; yea the faithful desire to abstain from thē, as men who have received another manner of spirit then the men of the world, and therefore can take up their delight in better things: and who know the hurt which these unruly evils bring with them, whatsoever show of pleasure they offer. [ H] And although all have conflicts with them, and do not hold them under in a like measure; yet of the weakest of God's children they are hated, and strived against, when they are once seen and perceived. But by these inward evils, I mean not the native infection of the heart, for of this I have spoken before, but the fruits hereof, namely, the wandering, noisome, & blind thoughts, fleshly desires, and worldly lusts, which arise from the heart so infected, which are contrary to the commandments of God, and tending directly to the destruction of them, who bring them forth: So that as the hands, feet and eyes be the members of the body, and do whatsoever the body hath need of; even so these are the members, and as the arms, feet and eyes of the [ I] heart, and execute and perform whatsoever it desireth. And although they are so many that no man can number them (even as the fountain of the heart is so deep that no man can gage it) yet because they are much unknown, I will give some help in the understanding of them, and so much the rather, because they being unknown, many never mislike their lives, neither are ashamed nor weary of them, though they be stained shamefully with them, and so become most abominable. And first the root of all the rest is unbelief, when a man not giving sound credit to the word of God, and the holy Scriptures, dareth be bold to harbor the same whatsoever is forbidden in them. [ K]
From hence grow out, even in those which profess; three arms, or boughs, of the which everyone shooteth forth as branches, innumerable worldly lusts: first, impious against God: second, injurious to men: and the third sort, most properly concerning themselves.
As touching the majesty of God, as men's hearts are full of blindness, and covered with darkness; so it goeth against them to be taught the true knowledge [ A] of the true God: it is death to them to be drawn out of their ignorance: they cannot abide to hear of his judgment day: they would there were none: they rebel against the spiritual and true serving of God, and that which they yield him, is a will worship, even that which fantasy, custom, or fleshly wisdom teacheth them.
And whereas he requireth that confidence should be put in him, for continual defense, deliverance, and succor in soul and body, they are carried with distrust, as with a whirlwind, and therefore their hope is faint, or none at all, before they see their desire accomplished. In their great dangers, when means to come out, do fail them, they are overcome with fear, and almost [ B] beside themselves. In losses impatient, and full of murmuring, receiving them as from a cruel judge, and sorrowing for them deadly. And as some have their hearts thus boiling in their trials, and afflictions: so others have their hearts swelling against God in obstinacy and contempt for his afflicting them, and are loose, careless, and desperate, whatsoever pincheth them: yet in a scoffing spirit they say within themselves, let him do his best, yet will we not turn unto him, nor seek unto him: (oh horrible blasphemy, fearful to be once named!) that I say nothing of them, who ascribe all to blind fortune, (in cursing of the which, they curse God;) or as the Atheists do, to nature. Are not these loathsome guests to lodge in the hearts of Christians? [ C] I do not go about to set down the poisoned corruptions, and lusts of Heathens, Turks, and Atheists, as they are properly called, that is, such as deny God utterly, for so should I never have done; but to lay forth some part of the corruptions which dwell, and abide in the hearts of such as go for Christians: that many of them who can bear out matters boldly here among men, may see what villainy and treachery they commit against God. This is a little of a great deal of the dishonor which they offer to God. And as this declareth what rebellion is in men under the cross: so how they behave themselves towards him in the days of their prosperity, experience teacheth, and I could show at large, if the time would suffer me to declare it. [ D] As for thankfulness, there is little or none in them: I appeal to their own consciences, what do their hearts yield to God the whole day thorough, for his manifold mercies; and if some do, yet is it done only in words for a fashion only, and from the very teeth outward: and yet many are ashamed even at their table to do that. They rejoice in the merry world, whilst they have ease, and plenty; they look for no other, but wish it always so: yet what grace do they desire the more, although they have their fill, but are rather more headstrong, and inordinate? And if they ask ought of God, it is to bestow it on their lusts, being made drunken with their pleasures: so that they are lovers of them, more then lovers of God, and become insensible thereby, and past [ E] all feeling. If some be not thus hardened, yet shall they be found to have small desire to furnish their hearts with the best gifts, when yet they see, that he which hath given the one, is as ready to give the other also. And as for the true worshipping of God, how far are the most from taking pleasure therein; when yet one day bestowed in it is better then a thousand in any delights beside? For superstition and blind devotion carry many to false worships: affirming boldly, that they cannot rest in that manner which God prescribes in his word, that is, to do it in spirit and truth: though God [ F] sendeth us to the Scriptures to know his will and mind; but the will-worship which they devise to themselves, and which they take up by tradition, as to represent God by an image, and Christ by a Crucifix, that only pleaseth them: and their devotion is frozen and cold, except it be helped by such counterfeit delusions. And many of them which embrace the truth, and retain the right manner of worshipping God according to his word, yet are content to be deceived, while they deny that which only maketh the other well pleasing to God, and savory to themselves, that is, to do it with their heart and joyfully, without which God telleth them plainly that in vain they worship him. And as in their worshipping of him, by the use of religious exercises, [ G] their harts take no delight; even so in his service, throughout the course of their private conversation, how vain, profane, and dissolute are their hearts, what pleasure is it to them to please him, though it should be their meat, drink and pastime, and how lightly are his judgments passed over, how fearful soever they be? so far is it off, that they can expel their hypocrisy and other sins.
Moreover, they have no desire in peace to be taught the true use of it: namely, to have peace with God, and as much as in them lieth to be at peace with all men, Rom. 12.18. no, not in their own houses, which yet to be without, is a little hell to them. And as for the Lord's Sabbath, and other many good [ H] means appointed on the same to season and change their hearts, they sensibly loath them, or find no savor in them: neither is it any part of their thought, to seek any comfort in them (although they be the chief flower of a true Christians garland:) or if some of them do, it is in superstitious devotion, wishing that religion up again, whereby God is dishonored highly: but as their fathers before them did, even so do they pass through the world, as shadows, their minds looking no higher: so that though they were made to honor, yet they not understanding it, are like the beasts that perish.
These may serve for a taste of the corruptions and worldly lusts, which men not worse accounted of, do swarm with, directly tending to the dishonor [ I] of God: from which with the rest that follow, when we shall see how God delivereth his beloved, we shall have cause to love the godly life more heartily, which is by God's grace freed from such intemperance: freed, I say, so that it ruleth them not, neither reigneth in them, although sometimes in something it prevail against them, till they repent of it: which grace none of the other do find, nor obtain, when they be at the best.
But to go forward: to acquaint men with some of the unbridled and worldly lusts, which carry them after the hurt of their neighbor: what vnreuerence, contempt, and obstinacy appeareth to be in the hearts of many against their betters, diminishing that authority, credit, and estimation, which [ K] God hath given them, so that place, years, and gifts are had in mean account of them? Where is that ancient reverence which younger men in the Ministry have given to those who have gone before them in labors, gifts, and good example? they imagining themselves able to do far better then their elders, and therefore ambitiously aspiring to that which they ought not: and lifting up themselves above them, when yet they should have learned to [ A] honor and submit themselves to those of low degree? What unthankfulness in the people, to them which labor for their peace and welfare in their outward estate, and are instruments to convey the glorious Gospel of Jesus Christ unto them? I mean Christian Princes, and governors? How many esteem of them, who labor to make them happy and to live forever? what wishing is there that there were none such, which is all one as to make sure work to go to hell? How do many hunger for their death (yea though they be their natural parents) by whom they might be enriched and preferred, although to make their folly and madness the better appear to themselves and others, the Lord taketh them oftentimes away before them? What [ B] stoutness, saucines, and boldness in youth towards their ancients and rulers, till it break out from within and show it self in gesture and words? which bringeth forth such rudeness and barbarousnes, as were too bad among Heathens. But I will contain myself.
Further, whereas the soul of our neighbor should be most precious to us, how do many rejoice to see them fall into any sin, devise to make them offend, as to be drunk, to leave off hearing Sermons, and fret or disdain at them who live Christianly; rather then to reverence the graces of God in them? And whereas we should love others as our selves, that is, indeed, and unfeignedly, not in word and show only ; yet how truly is it verified through the [ C] world, that through the strength of their lusts, one man is a wolf, yea a devil to another? What anger, which cannot be appeased? what deadly hatred one against another? what earnest and bitter seeking of revenge; and yet they go not once to their heart to take shame for them? How easily and readily do men take the least occasion from others of hard conceiving of them, and yet how unmeet do they think it, that others should take the least displeasure by the greatest occasions which they offer them? What little care is there that none be hurt by them, but a churlish senselesnes, of it, if it be so, rather then pity and compassion in steed of it? As concerning cutting off broils betwixt men, who is wary to avoid occasions thereof, sometime [ D] by readiness to lose some part of their right, as Abraham did to Lot, and coming to lawful and equal conditions of peace, which were but their duty? Nay rather, men bethink them of all means to provoke others further then they have done. And as for bearing of them, if they pass bounds toward any, what meekness or mildness is there in us to forbear them, and to be patient and long suffering towards them? and when it may well be done, to pass over their offense and bury it? where is any pacifying of wrath in men's selves, and a free forgiving of them, but rather a seeking of revenge for the smallest wrong? This is far from the Apostles rule: Weep with them which weep: rejoice with them which rejoice, and be alike affected towards all men. [ E] In these kinds of fleshly lusts, the commonnes which I see of them, and the bold justifying of the same, hath made me somewhat the longer.
Now I come to that kind of these fleshly lusts, which are most properly so called: And they are, when men let loose their hearts to filthy unclean thoughts and desires, with purposes of defiling their bodies, which should be kept holy to the day of marriage, and after to the end of their life. What variety of unclean wishes and desires do occupy them? how are they inflamed through every object, of such persons as please their eye, and so are [ F] caught and deceived with that which is precious in them? And least that should not be enough against thē, they rest not in this, which is most shameful; but they delight to blow up these burning lusts further, even to occupy their thoughts in all talk of unclean matters, to feed their eyes wantonly, that they may show themselves to be those, whom the Scripture describeth, namely, to have eyes full of adultery: and to such places their delight is to go, where they may have that carnal humor satisfied, or incensed by all provocations, that thus the precious treasure of the mind which is fit to have received most divine matters, and to have made it more like unto the Angels, is made a stinking brothel-house, and a nursery of filthiness: What beating of [ G] their brains is there about deceiving and intrapping innocent Virgins, and modest Matrones to bring them to their lure? for common strumpets, and such harlots as have been defiled already, may be come by with less study. I speak not of the practice of the worst sort of the people of our land, but of them which are civil, live outwardly in some honest course: yea and many of them married persons themselves, and for want of better, bear office to see good order in towns, of which sort there are many thousands, who are possessed of these deceiveable lusts, neighing after their neighbors wives, as the Prophet speaketh, and so stopping the course of a Christian life, from the which some of them otherwise had not been far off. But this for a taste. [ H]
[ 8] I will proceed unto that kind of lust which is the greedy desire of money and gain, if they may come by it, whosoever smarteth by the loss of it. What a sea of evils is there in this kind? how many ways, and that all the year through, are men's heads occupied about this, how they may by some new deceit, wind somewhat from others? what insatiable desire is there of other men's goods? and how do men resolve that they will be rich, though the Apostle to Timothy doth show them the danger of that purpose? What repining is there in all sorts to see others get that which they themselves cannot come by? How doth the mighty devise to pill and make bare the meaner sort, the Landlord the poor tenant, till he hath fleeced him of all, and [ I] left the bare carcass? whereas the predecessors of them both lived together before them in love and good will, the one well contented, the other well refreshed under him and sufficiently maintained? which is one main cause of so great beggary. How do many, without regard of other, follow this point of wisdom, that they may have some commodities wholly in their own hands, that so they may raise an universal dearth for the satisfying of their private appetite? In common dealings, nothing (to speak of) is sweet to men, but stolen waters, as it is in the Proverbs, when men can see how to get more then their own: the borrower (though he hath found friendship) yet seeketh & bethinketh how to defraud the lender, if by any means [ K] he might pay it back no more: so doth the lender devise new kinds of usury and oppression against the borrower, whereby so many thousands are undone: when the Lord commandeth straitly that there be no oppression nor usury at all: So of the seller, and the buyer; the love of equity and indifferency is thrust to the walls amongst men, if it stand not with their gain.
[ A] And this they will do, who are otherwise not void of religion: by all which it may be seen how men's minds are occupied, and with what good stuff their heads are filled.
But to draw to an end in the laying forth of these worldly lusts, tending to the hurt of our neighbor in his goods; and to go to another kind: [ 9] whereas men should seek to preserve the good name and credit of others, as their own, they are carried to nothing more preposterously, thorough their unruly lusts. For how rare are those men, which take well, and interpret in the better part things done, or words spoken doubtfullie, but rather suspect as soon as they hear them, that all was done of malice, and therefore conceive [ B] hardly against them by and by: so strong are their rebellious lusts, that they cannot be held in: what deep conceits therefore do arise, and rash surmises of them, (as they did in Saul against David and Jonathan his son) and all thorough mistaking of that which was rightly done, and honestlie meant and spoken? how do their hearts burn hereupon (think we) to speak and do, not ambiguouslie and doubtfullie against them, but resolutelie whatsoever cometh into their head, as Shimei did against David? So that they thirst to defame them by word or writing: yea, and if many years before there were any offense committed by them, of which they are privy, although they concealed it till then, and made light of it: yet now, (if it hangeth [ C] them) are set on fire in their mad mood to disclose it: as the wicked Hebrew did abuse Moses. What inuentings of libels, and devising of new slanders; yea, against our own brother and mothers son: and with such shameless boldness, and impudency, that Jezebel was not able to go beyond them in that faculty. And by these, it may be gessed not doubtfullie what swarms of outrageous lusts do lurk secretly in their bosoms, who yet see little, or nothing amiss in themselves, and oftentimes set as good a show upon their doings in the sight of others, as the best: nay, I say more, who shall with a Judas his kiss embrace them, whom behind their back they thus abuse. And none of these foul and shameful faults would break out openly [ D] by mouth and life, if they were not nourished secretly in the heart before.
But that I may shut up all that I have to say of these sorts of worldly lusts, least many should object, that although they grant that sometime they be led with these frenzies, yet they be not always so bad: I say that is smallie to their commendation and rejoicing: for as they are now too oft and common, so should they be commoner, if other things did not break them off. But can they deny this, that whereas their desires should tend to good, and lead them to God, that yet they are the most of their time taken up in wishing [ 10] somewhat of their neighbors to their hurt? Whereby, besides their deceiving of their own hearts, and spending their precious time in dreams [ E] about things which come not to pass; so they plainly show what they would have: wherein, although some contain themselves at one time without consenting to that which they have foolishly wished: yet have they no more government over their hearts, but to offend after the same sort at another time: and what a deceiveable, unprofitable, & wearisome life is this, (to say nothing of the peril which cometh to their souls hereby) thus to become servants to their own lusts, who are created of God to so singular ends?
Thus I have in some sort laid forth the lusts of the heart against God and [ F] men throughout the commandments, the which swarming in wicked men, as I have shown, and ruling and carrying them, are the causes of all dissoluteness, licentiousness, and disorder in their lives, and of many sore punishments thereby. By that which I have said of this matter, it may appear, what a singular mercy of God it is unto his children, that their hearts are not nurseries of such draff, but that they abhor it rather: For though this grace of renouncing such filthiness be little regarded of the common sort, but counted preciseness, yet shall it be an ornament in these before God, and a most precious comfort unto themselves.
[ G]CHAP. 7. Of other inward evils and sins, most properly concerning our selves.
N Ow follow the branches of earthly corruptions, and worldly lusts, which although they do offend God; yet they do not directly concern the person of God, or of their neighbor, but especially themselves, that in some sort I may discover and bewraie the loathsome kennel from whence [ H] all ill life doth come: which few do well know, and therefore suspect in no sort the danger that they are in: a taste of the which, as of the former, but more briefelie, I will set down. And they are so evil and monstrous, that though men who are possessed of them, deal neither with God, nor men directly; yet their hearts are too lamentablie, yea, and that for the most part continually encumbered with them: these outrageous lusts of theirs do sometime so willfully carry them (as it were a stream) that missing of their will, even that which they would have, they desire nothing more then to be out of the world; forgetting all God's kindness toward them: and yet when God calleth them hence indeed, they cannot abide to [ I] hear of it, but rebel against it, more then against anything in the world.
Again, they are so unruly, that if God giveth them the bridle, and follow them with abundance of his outward benefits, they have no delight in them, except they abuse them most excessiuelie in eating, and drinking, not to live thereby, but to surfeit, to be pampered so as they be fit for no good thing: in play from one kind to another, counting it pleasure to live deliciously for a season: in costlines of apparel, and curious trimming up of their carcases, not mindful of the necessities of others, howsoever their superfluity would help to apparel many which go naked. How do they please themselves, and imagine that others do admire them for the same? yea and for all this, oftentimes [ K] (that I say nothing of them which run in debt for it) wringing and powling others, for the maintenance of it; joying beyond measure in their children, though little caring for their good education: which is the very pride of life so manifestly condemned. Upon these, and such like, their hearts are set in their plenty, and contrarilie fretting, murmuring, and vexing their hearts, when they fall into necessity: although they hear that a good name is [ A] better than gold ; yet they will follow their appetite so grossly, until the fruit of it causeth them to lose credit, and good name, as if it were nothing worth. What should I say of their priding in their wit, wealth, beauty, strength, wisdom, and other gifts? when they are, who knoweth not what, if it were but by this description, and when as also they know not how long they shall enjoy them: they account of tomorrow what they will do, and cannot tell what may fall out today. Their lightness, unsettledness, and willful frowardness for everything that doth displease them; their vain, idle, and deceitful desires of things, which become not the gravity of such as are borne to a better life; their deadly pangs of sulleines, when nothing will please them; with [ B] their curious heads, which are ever meddling in things not pertinent to them; with their sottish self love, that so much blindefoldeth them from seeing that anything in them is offensive, with innumerable other concupiscences, that daily come from them: may easily persuade them to confess that their hearts are burdened, and loaden, though they had not outward sins to press them down, and to say that it is divine power and grace from above, that must purge these and such like unsavory draff out of them. And yet these, and many other such are renounced as they come to be known of God's servants, and are resisted according to the wisdom which God hath given them, although in others they rule and reign. And the obtaining of [ C] grace to do this, is one part of the Christian life, as I have said. For they making the word of God their guide, have this benefit by it, that they are made wary and circumspect against their evil and noisome corruptions, as David saith in the Psalm 19.11. where he setting down many uses and benefits of the law and word of God, as that It is more to be desired then fine gold, and more sweet then the honey comb ; addeth this: Moreover thereby is thy servant made circumspect and wary. And Solomon saith the like, Prov. 2.10. When wisdom delighteth thy heart, and knowledge entereth into thy soul, then shall counsel preserve thee, and understanding shall keep thee from the evil way: And what way is worse, then the devices and desires of our evil hearts? Saint Paul likewise, to show [ D] that God hath given this grace to his faithful ones, saith 2. Cor. 10.4. The weapons of our warfare, are not carnal, but mighty through God to cast down holds: casting down the imaginations, and every high thing that is exalted against the knowledge of God, and bringing into captivity every thought to the obedience of Christ: and to the Ephesians 4.22. If we have learned Christ aright, we have been taught to cast off, concerning the conversation in time past, the old man, which is corrupt through deceiveable lusts.
Thus therefore now having laid open the pack of these worldly lusts, and proved that the Lord by the Scripture giveth greater grace to his, then to obey them, James 4.6. Rom. 6.16. I will proceed now to show, that this is a [ E] special piece of christianity, thus to hold under, and resist them; so as in some sort, we may be made able to overcome them. No man will greatly deny this, if he be advised: for what should hinder one (if he be unburdened of his passions, and inordinate desires which bind him from duty as cords) but that he may go forward without let, readily, and roundly? This being always understood, that he is not without daily striving to obtain it, and closed about of infirmities still. It is the evil heart that causeth men to fall away from the living God: