Conversion of Nineveh, Gods Trumpet, Physic Against Famine, Sermon 3 (3 of 4)

Conversion of Nineveh, Gods Trumpet, Physic Against Famine · Sermon 3 (3 of 4)

p. 99Secondly, 2hence proceed ſundry inſtructions to ſundry duties, which we may referre to theſe heads, Our duty to God learned out of this Title.ſome belonging to God, ſome to our ſelves, and ſome to our brethren. Touching God, it leadeth us as it were by the hand to honour, reverence, and obey him, as Children p. 100doe their earthly Parents, Epheſ. 6.1, 2. This the Prophet Malachi teacheth, Mal. 1.6. 1 Pet. 1.14, 15, 16, 17.Mal 1:61 Pet 1:141 Pet 1:151 Pet 1:161 Pet 1:17Chap. 1. A Sonne honoureth his Father, and a Servant his Maſter; If then I be a Father, where is mine honour? and if I be a Maſter, where is my feare, ſaith the Lord of Hoſts? And if wee take his name in our mouthes, and call him Father, let us not faſhion our ſelves according to the former luſts, but paſſe the time of our ſojourning here in feare, and as he that calleth us is holy, ſo let us be holy in all manner of converſation, becauſe it is written, Be yee holy, for I am holy. If then we beleeve God to be our Father in Chriſt Ieſus, we muſt as good and obedient Children ſubmit our ſelves to his holy Will and pleaſure. Hee that doth the Will of the Father that is in Heaven, he is the Childe of God, and every one that calleth him Father: Ioh. 4.44.John 4:44he that doth the will of the Devill, is the childe of the Devill, Ioh. 8. For know ye not, that to whomſoever yee give your ſelves as ſervants to obey, his ſervants yee are to whom yee obey, Rom. 6.16.Rom 6:16whether it bee of ſinne unto death, or of obedience unto righteouſneſſe? It is a grievous and heavy charge to have it ſaid to us, as Chriſt doth to the Iewes, Yee are of your father the Devill. But doe we thinke that this charge lyeth heavy upon them alone, or that they onelyonly may juſtly bee upbraided with this reproach? Nay doubtleſſe, all ſuch as follow their ſteps, muſt be content to beare and borrow the ſame name. If then this ſaying fall fully upon us, Obiect. woe unto us. But now how may wee know, whether we be the Children of God, or not? for all will lay claime unto it alike, even the children of the Devill will uſurpe it; wherein then lyeth the difference? I anſwer, Anſw. We ſhall know it by theſe particulars. Firſt, if we labour to know his will, How to knovv whether vve be Gods Children?which is the groundworke of the doing thereof. Firſt, we regard not to know it, how or when ſhall we practiſe and performe it? Hee p. 101that hath not as yet laid the foundation, when will he ſet up the reſt of the building? Hence it is that Chriſt ſaith, Ioh. 13.17. If yee know theſe things, happy are ye, Ioh. 13.1….John 13:1if yee doe them. The Sonne and Heire will ſearch and know the Will and Teſtament of his earthly Father, that he may not be ignorant what is left unto him. So ought we to doe, we muſt be alwaies looking into the Will of our Heavenly Father, that we may know what is befallen us, and what is acceptable in his ſight. This is one evident ſigne of our adoption. Secondly, The ſecond ſigne. Pſal. 119.6.Ps 119:6if wee labour to pleaſe him in all things, and have reſpect to all his Commandements. If wee regard his will in ſome things, but diſpleaſe and deſpiſe him, and diſpence with our ſelves in the reſt, he hath no reſpect to us, neither to our obedience. For this is not the obedience of Sonnes, but rather to ſerve two Fathers, Matth. 6.24.Matt 6:24while wee love the one, we hate the other, and while wee cleave to the one, we neglect the other, and therefore God will not be a Father to ſuch. Thirdly, The third ſigne.wee muſt feare to offend him, becauſe hee is a Father, and loveth us, and becauſe we love his Commandements. If we feare him onelyonly, becauſe hee can and will and doth puniſh ſuch as commit ſinne, we are rather ſlaves then ſonnes. For this is a ſervile feare, not a child-like feare. Wicked men oftentimes feare to offend, but it is onelyonly or chiefely for feare of puniſhment, Rom. 8.15.Rom 8:15which proceedeth from the spirit of bondage that ingendreth feare, not from the Spirit of adoption, whereby we cry, Abba, Father, Rom. 8.15. The godly feare to offend, becauſe they love God and his Lawes, and they know hee loveth them againe: they know he is ready to forgive, and not to powre out all his wrath, and therefore they feare him. Fourthly, if we unfainedly take God for our Father, The fourth ſigne. Pſal. 119.136.Ps 119:136we muſt be greatly grieved when by ſinne wee diſpleaſe him, or ſee others diſpleaſe him, and tranſgreſſe his p. 102Commandements. No other croſſe or calamity ſhould goe ſo neere us, as to diſhonour and diſobey him. No loſſe of friends ſo great, as to loſe his favour. No want ſo great, as to want his love and protection, and the light of his countenance. The greateſt griefe that poſſeſſed the Prodigall Sonne was this, that he had offended his loving Father by ſinning againſt him; Luke 15.20.Luke 15:20this ſtrooke him more to the heart, then the waſting of his wealth, and that he began to be pinched with poverty. This was the beginning of his repentance, and of his comming to himſelfe. And as it was with him, ſo it muſt be with us alſo. This muſt bee our griefe, and hereby we muſt ſhew our repentance. The fifth ſigne.Fiftly, we may not, nay, we will not, nor cannot be ſilent, when wee heare the holy Name of God diſhonoured. His love hath ſo raviſhed our hearts, Cant. 5.8.Song 5:8that we are even ſicke of love; it is ſuch a fire kindled in our breſts, that much water cannot quench it: for albeit wee would hide it, it cannot be ſmothered; and though wee reſolve to hold our peace, yet it will breake out. This we ſee in the Prophet, when the Word of the Lord became a reproach unto him, and a deriſion daily, hee ſaid within himſelfe, Ier. 20.9.Jer 20:9I will not make mention of him, nor ſpeake any more in his Name: howbeit his Word was in his heart as a burning flame in his bones, and he was weary with forbearing, ſo that he could not ſtay, Ier. 20.9. It is not enough for us to mourne in ſecret for the abominations committed openly, but it is our duty to reprove thoſe that diſhonour him, and ſuch as ſinne openly, ſhould be reprooved openly, as the Apoſtle teacheth both by precept, 1 Tim. 5.20. Gal. 2.14.1 Tim 5:20Gal 2:141 Tim. 5.20. and by example, Gal. 2.14. Can a good Childe, that loveth his Father, heare him in his preſence reviled, traduced, and evill ſpoken of, and yet hold his peace, as if he were a deafe man, and heard nothing? doth he not thereby after a ſort give conſent to p. 103ſuch reproaches, and make himſelfe partaker of thoſe evils, as it were a party, and joyne himſelfe to his Fathers enemy? Or will a good Servant heare his Maſter diſgraced before him, and yet ſay nothing at all? How then ſhall we heare the Lord blaſphemed, who is both our Father and Maſter, and his Name taken in vaine, and yet keepe ſilence, and not anſwer a word? How ſhall we dare once to call him Father, and not bluſh at the naming of him (if there be any ſhame in us) when we have no care to maintaine his honour? but ſuffer it to lye in the duſt, and trodden under foot as a polluted thing? How ſhall God open his eares at our prayers to powre on us his graces, when our mouthes are quite ſhut up and ſtopped at his diſgraces? or how ſhall we looke to have him confeſſe us before his Father, Matth. 10.32.Matt 10:32and the elect Angels in Heaven, when we are aſhamed to confeſſe him before the ſonnes of men upon earth? Alas, how jealous are wee of our owne names? and upon what nice and tender points of ſaving credit and reputation doe we ſtand, to maintaine them? And ought not the Name of God to be much more deare and precious unto us? Either let us ceaſe once to take the name of a Father in our mouthes, or elſe let us ſhew a more Sonne-like affection toward him in our hearts. Either let us forbeare to profeſſe our ſelves his Children, or elſe let us beare our ſelves as Children, and carry in us a readineſſe every way to honour him. The ſixth ſigne.Sixtly, we are bound to love God againe, and to anſwer love for love. And ſo much the rather, becauſe he commendeth his love toward us, that when we were his enemies, hee ſent his Sonne into the world to die for us. O how great was his love toward us! O how little is our love toward him! were not he a very unnaturall childe, that taſting abundantly of his Fathers kindneſſe, recompenceth it with unkindneſſe, ſtubborneneſſe, p. 104unthankfulneſſe, and diſobedience againe? Thus doe we, fooliſh people, deale with the Lord, and reward him hatred for his love, and enmity for his friendſhip. How to knovv vvhether vve love God?But how ſhall we know, whether we love him, or not? Is every mans claime, and entituling himſelfe unto it, a certaine and ſufficient rule to know this? No doubtleſſe, this is a marke too generall, and may ſoone deceive us, if we leane upon it, as a broken ſtaffe, or a reed of Egypt. If we love him indeed and in truth, we will love him, even when hee chaſteneth and afflicteth us. It is an eaſie matter for us to ſay, we love God greatly, when he bleſſeth and proſpereth us, and when he mercifully ſupplieth all things unto us that we deſire. Such love the hypocrites may pretend, and make greater ſhew thereof, then the true Children of God. This may all ſuch doe as live in peace and proſperity, and yet notwithſtanding deceive themſelves and others alſo. This corruption doth Satan diſcover to be in us naturally, Iob 1.9, 10.Job 1:9Job 1:10Iob 1.9, 10. Doth Iob feare God for naught? haſt thou not made an hedge about him, and about his houſe, and about all that he hath on every ſide? thou haſt bleſſed the worke of his hands, and his ſubſtance is increaſed in the Land: but put forth thine hand now, and touch all that he hath, and he will curſe thee to thy face. But we muſt teſtifie our love toward him, that we can love him when he chaſteneth us, and beare the croſſe patiently, whatſoever hee ſhall lay upon us, and looke for deliverance from him alone. And ſo much the rather, becauſe he chaſteneth in love toward us, and if we endure chaſtiſement, Heb. 12.7.Heb 12:7God offereth himſelfe to us as unto children, Heb. 12.7. eſpecially conſidering hee doth it evermore for our good. And if his chaſtiſements proceed from love, why ſhould they not worke the ſame in them that are chaſtened? we have had the fathers of our bodies which corrected us oftentimes for their p. 105pleaſure, and yet we gave them reverence: ſhall wee not then much rather be in ſubjection to the Father of ſpirits, and live, who chaſteneth us for our profit, that we might be partakers of his holineſſe? Laſtly, The ſeventh ſigne.wee muſt come out from the ſociety and company of evill men, and have no fellowſhip with the unfruitfull workes of darkneſſe. If wee delight as much in the company of the ungodly, as of the godly, of the children of the Devill, as of Gods, we are become one body with them, we cannot be aſſured that we are Gods Children: but he that is their Father, is become our Father; and he that ruleth in them, ruleth in us alſo. This note not onelyonly giveth light to our ſelves, but holdeth out the candle to others, to know whoſe wee are, and to whom we belong. Pſal. 16.3. & 15.4.Ps 16:3Ps 15:4If our greateſt delight bee in the Saints, we are alſo ourſelves in the number of the Saints: and if we honour them that feare the Lord, it is an evident token our ſelves feare him, and that a vile perſon is contemned of us. But if wee bee never more merry then with them, whoſe converſation would make us ſorry and ſigh, if the zeale of Gods glory were before our eyes; how can we aſſure our hearts that God is our Father, ſeeing his enemies are our greateſt friends, and beſt welcome unto us? This doth the Apoſtle teach at large, 2 Cor. 6. who upon the promiſe that God will be a Father unto us, and we ſhall bee his Sonnes and Daughters, concludeth, 2 Cor. 6.17, 18.2 Cor 6:172 Cor 6:18Be not therefore unequally yoaked with Infidels? what fellowſhip is there betweene righteouſneſſe and unrighteouſneſſe, betweene Chriſt and Belial? wherefore come out from among them, and ſeparate from them, and touch no uncleane thing, and I will receive you. But it may be ſaid, Obiect. What needeth this ſeparation to be urged ſo hotly unto us that live not among any Infidels mingled pell mell with Chriſtians, as it was in the Apoſtles times? for we are all Chriſtians, p. 106we have beene all baptized, we meet in the Houſe of prayer, Anſw. we come freely to the Lords Table, and wee looke for ſalvation in Chriſt Ieſus. True it is, wee are all Chriſtians by outward profeſſion, but wee doe not all ſhew it, as we ought to doe, by an holy converſation. For doe we not practiſe the quite contrary? What profit is it to beare the name of Chriſt in words, and to deny him in our workes? Tit. 1.16.Titus 1:16to be waſhed with water, and not to bee clenſed from our wickedneſſe? to come to the Lords Supper, and yet to cleave to our ſinnes? to looke for ſalvation from Chriſt, and never labour for true ſanctification of the Spirit? For if he be made to us juſtification, he muſt alſo be made to us ſanctification: and if he be our righteouſneſſe, it cannot bee, but he worketh alſo righteouſneſſe in us. The Iewes were a ſeparate people from the Nations, yet if there were not a further ſeparation among them, even Iew from Iew, the holy from the prophane, the cleane from the uncleane, and one of Abrahams ſeed from another, they could not be the people of God. Rom. 9.6, 7.Rom 9:6Rom 9:7They were not all the Iſrael of God, that were of Iſrael, according to the fleſh, becauſe even among the Iewes themſelves were many found that did iuſtifie the Gentiles, Ezek. 16.51, 52.Ezek 16:51Ezek 16:52and lived more prophanely and abominably then they. So muſt it in like manner be with us, the Word, if once it bee ſincerely embraced and received, will fanne away the chaffe from the wheat, and ſever Chriſtian from Chriſtian, yea, neighbour from neighbour, acquaintance from acquaintance, Gen. 21.10. Gal. 4.30.Gen 21:10Gal 4:30and friend from friend, ſo that the Bondwoman and her ſonne ſhall be thruſt out of the houſe of Abraham, and finde no more place in it.

Thus much touching our duty reſpecting God: Our duty tovvard our ſelves learned out of this Title.the next concerning our ſelves. For hence alſo we muſt learne to beware of exceſſive cares for earthly things, and to have our converſation without covetouſneſſe, p. 107which is the maine ſcope of Chriſt our Sauiour in all theſe words, that we ſhould not feare want, becauſe God is our Father. And doubtleſſe if we had hearts to beleeve, and could hauehave this comfortable aſſurance, that he is indeed our Father and we his children, we need no more, we could not but reſt in his care and providence over us, and proviſion for us. We cannot be ignorant, that in the family, the father provideth for all. If then we be of his family, we ſhall be aſſured to have him our Father, and to ſpread the wings of his protection over us. Will the father ſuffer his children to ſtarve, when he hath ſtore in his owne hand, and can give the ſtaffe of bread? Matth. 6.25.Matt 6:25When Chriſt our Sauiour ſheweth that our heauenly Father feedeth the Ravens, and clotheth the Lillies of the field, which is the doctrine here deliuered, he draweth this exhortation from thence, Be not carefull for your life, what ye ſhall eate, or drinke, or put on, Math. 6. O, the folly therefore of ſuch as hauehave their hearts oppreſſed and ouer-charged with the cares of this life, and ſo forget the Kingdome here promiſed by our heauenly Father! The danger of covetous perſons may be conſidered in theſe particular points. Firſt, it is a ſinne alive, when other ſeeme mortified, as appeareth in the example of Judas, and by lamentable experience of many Profeſſours wholly addicted to the world. For when other ſinnes have left them, this ſticketh faſt unto them, as a diſeaſe bred in the bones. Secondly, it is a ſinne ſeldome repented of, becauſe it is ſo cloſe and ſecret, that it is hardly diſcerned: and therefore Chriſt himſelfe ſaith, Matth. 19.23.Matt 19:23A rich man ſhall hardly enter into the Kingdome of heauen. Many there are that follow after it, but few confeſſe it. For where ſhall you have a rich man, though covetous in the higheſt degree, that will acknowledge himſelfe to be covetous? The rich man that had many poſſeſſions, came p. 108to Chriſt, and ſeemed, (no doubt) to himſelfe and to others very religious; and a diligent obſeruer of the Commandements, yet when he detected him of his couetouſneſſe, he went away ſorrowfull, and repented of nothing, but happely that he had gone ſo farre. We hauehave particular examples of many grieuous ſinners that hauehave turned to God, and not beene aſhamed to lay open their ſinne to their owne ſhame; **Gen. 19.33. with 2 Pet. 2.8 2 Sam. 12.13. 2 Cor. 2.7. Acts 3.15. Gen 9.21. 2 Chron. 33.6, 12. Numb. 12.1. Matth. 26.75. 1 Tim. 1.13. Luke 23.40. Matth. 21.29. Philem. 18.Gen 19:332 Pet 2:82 Sam 12:132 Cor 2:7Acts 3:15Gen 9:212 Chr 33:62 Chr 33:12Num 12:1Matt 26:751 Tim 1:13Luke 23:40Matt 21:29Phlm 1:18ſome adulterers, and inceſtuous, Gen. 19. 2 Sam. 12. 2 Cor. 2. ſome murtherers, 2 Sam. 12.9. Act. 3.13.19. ſome drunkards, Gen 9.21. Some Idolaters, ſorcerers, enchanters, witches, and wizards, 2 Chron. 33.6, 12. Some envious, and murmurers, Numb. 12.1. Some curſers, ſwearers, and denyers of Chriſt, Math. 26.75. Some perſecuters, blaſphemers, and oppreſſours, 1 Tim. 1.13. Some ſtubborne and diſobedient to Parents, Matth. 21.29. Some theeves and injurious perſons, that robbe other men of their goods, Luke 23.40. Philem. 14. but among all theſe, very few that are covetous, enter into the Kingdome of God, who bleſſe themſelves when God abhorreth them. Some examples indeed we may finde of Gods mercy vponupon them, that none ſhould deſpaire, but they are very few, that none ſhould preſume. For when, or where almoſt ſhall you hauehave a covetous perſon repent, and confeſſe with his owne mouth, I hauehave beene covetous? And how can they repent of their ſinne, who doe acknowledge themſelves to be ſinners? we may therefore ſay of ſuch, as Chriſt ſpeaketh of the High-prieſts and the Elders, Matth. 21.31.Matt 21:31Verily I ſay unto you, that the Harlots goe before you into the Kingdome of heauen, Math. 21.31. They heare the Scriptures, againe and againe, threatning and thundring againſt this ſinne, to beware and take heed of covetouſneſſe, and the Miniſters laying it open, but they have neither eares to heare, nor hearts to beleeve, and p. 109therefore they regard them as the Phariſes did Chriſt himſelfe, who being couetous, heard all theſe things, Luke 16.14.Luke 16:14and they derided him. Thirdly, theſe men, ſo much as lyeth in them, doe cancell the whole Law and abrogate it, and therefore it worthily may be called the roote of all evill. Let us briefely runne ouer the Commandements. Covetouſneſſe the breach of the whole Law.They breake the firſt Commandement, becauſe they make their Mammon to be their Maſter, they love their money above God, and put their truſt in their treaſure, and ſo make to themſelues a ſtrange God, and commit Idolatry unto it, worſhipping it as an Image, Marke 10.24. Epheſ. 5.5. Pſal. 62.10.Mark 10:24Eph 5:5Ps 62:10Marke 10.24. Epheſ. 5.5. Touching the ſecond, it keepeth the heart ſo inthralled to the World, that they have no leiſure to intend the worſhip of God. What a deformity were it in the body, to ſee one eye lifted vp to heauen, and the other caſt downe to the earth? It choketh the Word as a rancke Thorne, and ſtoppeth, yea, ſtuffeth the mouth ſo full with earth, that it cannot be opened to pray to God, Pſal. 14.4. Ezek. 33.31. Pſal. 119.36. The third is broken, becauſe it draweth men to curſing and ſwearing, and forſwearing, in buying and bargaining, and that ſometimes to get a penny. Hence proceed falſe waights and falſe meaſures, making the rules of Iuſtice, to be the meanes of iniuſtice. Such oftentimes take the name of God in vaine. The fourth is trangreſſed, becauſe it thruſteth men headlong to the breach of the Sabbath: they thinke it commeth too ſoone, they iudge that it beginneth too earely; they ſuppoſe that it laſteth too long; they imagine that it is urged too ſtrictly, being ready to ioyne with thoſe in the Prophet, Neh. 13.20. Amos 8.5.Neh 13:20Amos 8:5When will the Sabbath be gone, that we may ſet forth wheat, &c? The fifth Commandement maintaineth the dignity of our perſon, which the couetous man defaceth. If wee ſhould ſee Kings and Princes, or the children of Kings p. 110and Princes, that are heires to a Kingdome, buſie themſelues in baſe Trades, or handy-crafts and occupations, Turk. Hiſtory, in the life of Aemet.(as the Turkiſh Emperours doe,) what a reproch would wee thinke it to their high calling? God hath made his children Kings, and prepared for them a Kingdome; ſhall we therefore be ſo baſe & bad-minded, as to follow after this world, and forget the things of the World to come? The ſixt Commandement is pulled vp by the rootes, becauſe this ſinne is often a bloody ſinne, and taketh away life from the owners thereof, as we ſee in Ahab and in Judas. When a man is once couetous, it cannot be but he ſhall giuegive himſelfe to hatred, malice, cruelty, violence, rage, and reuenge. It cauſeth the breach of the ſeuenth Commandement: for when whoredome hath taken away the heart of many, to maintaine their unbridled luſts, they oftentimes oppreſſe rich and poore, ſmall and great without difference, ſo that ſometimes whoredome is the cauſe of covetouſneſſe, and ſometimes covetouſneſſe of whoredome. The eigth Commandement is principally broken by this ſinne aboue the reſt. Here the couetous are, as it were, in their proper element, and make ſhipwracke upon it, as upon a rocke. They deviſe all miſchiefe, they regard no Contracts nor Couenants, their word is yea, and nay, as ſtandeth moſt with their owne profit. They ruſh againſt the ninth Commandement, becauſe they are faithfull to no man, they are voyd of all true dealing, they ſticke not to lye and beare falſe witneſſe, as appeareth in Gehazi, 2 King. 5.25.2 Kgs 5:25and in thoſe that were hired for mony to diſſemble & deny the reſurrection, and to make report that the Diſciples came by night, Matth. 28.13, 15.Matt 28:13Matt 28:15and ſtole away the body of Ieſus out of the Sepulchre while they ſlept. The tenth Commandement ſtriketh at the root of all theſe evils, and forbiddeth the couetouſneſſe of the p. 111heart before conſent, which is throughly ſetled therein. All theſe things conſidered, what a blot is it to our holy profeſſion, that wee ſhould profeſſe our ſelues Chriſtians, and yet live as the Gentiles, Infidels, and Pagans? as Chriſt himſelfe ſpeaketh, Matthew 6.32. After all theſe things doe the Gentiles ſeeke, whereas our heauenly Father knoweth that wee hauehave need of all theſe things. If wee ſhould ſee a young man rake and ſcrape all he can together, ſhifting for himſelfe, and no other upon the earth prouiding for him, or looking after him, or mindfull of him, wee would preſently conclude, Doubtleſſe his father is dead. Even ſo when wee ſee men in this world beſtow all their thoughts, ſtudies, endeauours, and practices, reaching and ouer-reaching day and night for the things of this world, it argueth plainely, that they take God no longer for their Father, but imagine in their unbeleeving hearts, that he hath caſt away the care of them, and will no longer provide for them, otherwiſe they would not thus ſhift and ſhave for themſelues.

Hitherto of our duty reſpecting our ſelves: Our duty toward our brethren learned out of this Title.now we have ſomewhat to learne from hence in reſpect of our brethren. For if we have all of us one Father, are wee not to demeane and behave our ſelves uprightly and lovingly toward thoſe that are his Children, and our owne brethren? Wee muſt be like our heavenly Father, if we beare his Image: and not as baſtard-children, that carry but the Image of his Image. And firſt, wee muſt imitate him, and walke in his ſteppes that hath gone before us, 1 Ioh. 4.11. Ioh. 13.34. & 15.12.1 John 4:11John 13:34John 15:12loving them heartily that are his Children, as well as our ſelves, Jo. 4.11. Beloued, if God ſo loved us, we ought alſo to love one another. And againe, This is my commandement, that yee love one another as I have loved you. This duty muſt appeare, eſpecially in two points: firſt, in loving them that hate us, and in p. 112doing good to them that perſecute us, Math. 5. That thereby we may ſhew our ſelves to be the Children of our heavenly Father. Matth. 5.45. Luke 6.32.Matt 5:45Luke 6:32For if wee love them onelyonly that love us, what reward have we, or what ſingular thing doe we? for ſinners alſo love thoſe that love them. And if we doe good to them onelyonly which doe good to us, what thanke have we? for ſinners alſo doe even the ſame. And if ye ſalute your brethren onelyonly, what doe ye more then others? doe not even the Publicanes ſo? Wee muſt therefore labour to goe beyond them, and to be perfect as our heavenly Father is perfect, who maketh his Sunne to ſhine upon the good and bad, and the raine to fall upon the godly, and ungodly. Secondly, wee muſt doe good and ſhew mercy to the poore and impotent, Luke 6.76.Luke 6:76that we may alſo be mercifull to others, as our heavenly Father is mercifull unto us, who is a Father of the Fatherleſſe, of the Stranger, and of the Widdow.

Laſtly, 3hence ariſeth much comfort to all the Children of God, that he is become their Father. Conſider firſt from hence, the dignity and prerogative of all true beleevers. Is it not a great honour to be the Sonne and Heire of a great King? an honour doubtleſſe that belongeth and befalleth to a few. Thus doth David debate the matter with Sauls ſervants, 1 Sam. 18.23.1 Sam 18:23Seemeth it to you a light thing to be a Kings Sonne in law, ſeeing that I am a poore man, and lightly eſteemed? howbeit, it is a thouſand times greater honour, to be the Sonnes and Daughters, and conſequently Heires of the King of Kings, the eternall God. This Chriſt our Saviour ſheweth, Joh. 1.12. Ioh. 1.12.John 1:12As many as received him, to them he gave prerogative to be the Sonnes of God. So the Apoſtle ſaith, and ſpeaketh it with admiration, 1 Ioh. 3.1.1 John 3:1Behold what love the Father hath ſhewed to us, that we ſhould be called the Children of God! This preeminence ought ſo much the more p. 113to be magnified, if we conſider what we are by nature, to wit, the children of wrath, the heires of damnation, the ſonnes of Satan, the ſervants of ſinne, ſo that wee may ſay, not onelyonly with Abraham, Gen. 18.27. Luke 15.21.Gen 18:27Luke 15:21I am but duſt and aſhes: but with the Prodigall Sonne, I am not worthy to be called thy Sonne. For what are we, from the crowne of the head, to the ſole of the foot, but a very lumpe of ſinne and corruption? It is by grace and adoption, that we are made the Brethren of Chriſt, and fellow-heires with him, and not much inferiour to the very Angels in Heaven, Pſal. 8. Secondly, in that God profeſſeth himſelfe a Father of all the faithfull, obſerve that with him there is no accepting of perſons. Acts 11.36. Iob 34.19. Gal. 2.6.Acts 11:36Job 34:19Gal 2:6The poore man hath as great right and intereſt in Gods Kingdome, and in this Title to call him Father, as the rich man whoſe corne and cattell is encreaſed, whoſe wine and oyle is multiplyed. The weake brother may comfort himſelfe herein, knowing that God is a Father to him, as well as he was to Abraham, to Iſaac, to Jacob, to David, to Peter, or to Paul. As all the Faithfull have obtained like precious faith, 2 Pet. 1.1.2 Pet 1:1ſo have all of them a like or equall right in this Father-hood, the low as well as high, the poore as well as rich, the ſimple as well as wiſe, the bond as well as free are allowed and warranted to ſpeak to him as to a Father, as we are alſo taught in the Lords prayer: which is a perfect platforme for all to uſe that come before him. For there is neither Jew nor Gentile, Gal. 3.28. Col. 3.11.Gal 3:28Col 3:11male nor female, circumciſion nor uncircumciſion, Barbarian, Scythian, but Chriſt is all, and in all, and they have intereſt in him alike, who ſhed his blood as well for the one as for the other, and paid the ſame price for them all. And thus it ſhall be at the laſt Day, when no outward thing ſhall commend us to God, neither birth, nor blood, neither learning, nor riches, neither great revenues, nor golden crownes, nor large Kingdomes; p. 114none of theſe ſhall helpe, no not the outward calling of a Chriſtian, if there be no more in us. Let us therefore comfort our ſelves in this, that the love of God is as great toward us, as to thoſe that are greater in the world. True it is, all men have not, neither can have free acceſſe into the preſence of Kings and Princes to ſtand before them, and to heare their voice: but all men, even of low degree, have liberty to come into the preſence of Almighty God to heare his Word, which is his voice, nay, they are called and invited unto it. All men have not liberty to ſit downe at the Table of great Perſonages: howbeit God admitteth all true beleevers, and penitent perſons, though never ſo poore, to ſit at his Table, and to partake of his Supper: yea, they are the gueſts that he inviteth and entertaineth, and welcommeth, he will ſuppe with them, and they ſhall ſuppe with him. Thirdly, from hence we have aſſurance, that God will accept of our ſervice and obedience, albeit it bee maimed and unperfect, and many waies defective. The father that commandeth his childe to ſerve him, albeit he faile oftentimes in the manner of doing, yet when he beholdeth his care and endeavour to pleaſe him, he praiſeth his doing, and paſſeth by his miſdoing, as if he ſaw it not: ſo it is with God, he requireth at our hands to obey him; and albeit we faile and offend many waies in our obedience, yet when he ſeeth a ready and willing minde, 2 Cor. 8.12.2 Cor 8:12and an unfained deſire in us to doe our duty, he accepteth us according to that we have, and not according to that we have not. Pſal. 203.13.This the Prophet teacheth, He pittieth them that feare him, no leſſe then a Father doth his Children. Doth the Father accept of nothing but that which is on every ſide perfect, and every way abſolute? Yes, he commendeth the heart, when the foot halteth: ſo God accepteth of our ſincerity, even when it is mingled p. 115with much infirmity. This the Prophet Malachi witneſſeth, Chap. 3.17. They ſhall be mine, Mal. 3.17.Mal 3:17ſaith the Lord of Hoſts, in the Day when I make up my Jewels, and I will ſpare them, as a man ſpareth his owne ſonne that ſerveth him. This ſerveth as a great encouragement to us, to cauſe us to ſerve him, and to put forth all our ſtrength and utmoſt endeavour to doe his will. Laſtly, he will not caſt away any of the faithfull finally, and for ever: neither ſhall any fall away from his favour. True it is, they may many waies fall, but they ſhall riſe againe, Mic. 7.8. he may chaſtiſe them with the rods of men, but his mercy he will never take away from them, neither purpoſeth hee to caſt them away utterly out of his ſight. He may ſuffer them to be winnowed, Eſay 54.8. Luk. 22.31, 32.Isa 54:8Luke 22:31Luke 22:32as men winnow wheat, but he hath prayed for them, that their faith ſhall not fully nor finally faile, as Chriſt our Saviour ſpeaketh unto Peter, Luk. 22.31, 32,

Your Father.) The ſecond point in the promiſe is the application. Chriſt Ieſus contenteth not himſelfe to ſay, It is the Fathers pleaſure, but your Fathers, as when we pray, we are taught to ſay, Our Father. Neither doth the reaſon run in this manner: It is my Fathers pleaſure, as he might have ſpoken, as indeed ſometimes hee ſpeaketh, and as the Scripture calleth him, the Father of our Lord Jeſus Chriſt, Ioh. 20.17.John 20:17but to ſet the better edge upon it, and to make it pierce the deeper, he ſaith, It is your Fathers good pleaſure. Epheſ. 1.3.Eph 1:3It is not enough to beleeve, that God is the Father of Chriſt, or the Father of the Church, but we muſt further beleeve that he is our Father, and every one for his part muſt ſay, He is my Father. It is a matter of knowledge, onelyonly to confeſſe him a Father: but it is a matter of faith to confeſſe him to be our Father. Doct. 8 This teacheth that it is a duty belonging to the faithfull, to apply the promiſes of God to themſelves particularly, as Ier. 3.19. p. 116Thou ſhalt call me, Ier. 3.19.Jer 3:19My Father, and ſhalt not turne away from me. Chriſt alſo ſendeth Mary to his Brethren to ſay unto them, Ioh. 20.17, 28.John 20:17John 20:28I aſcend unto my Father and to your Father, to my God and to your God, Ioh. 20. This was the confeſſion and application of Thomas, Luke 1.47. Gal. 2.20.Luke 1:47Gal 2:20My Lord and my God. This was the faith of the bleſſed Virgin, My ſpirit reioyceth in God my Saviour. Even ſo the Apoſtle, Gal. 2.20. The Sonne of God, who liveth in me, loved me, and gave himſelfe for me. It muſt bee thus with every ſoule in particular, not onelyonly to ſay, Chriſt is the beloved Sonne of the Father, but as it was with the Church to ſay as it is, Cant. 2.16.Song 2:16Cant. 2.16. My well-beloved is mine, and I am his, as Chriſt himſelfe ſaith, I know mine, and am knowne of mine. See the like, Ruth 1.16. Jer. 31.33. Ezra 25.9.

The reaſons are evident. Reaſ. 1 Firſt, every man is commanded in the Goſpell to beleeve, Marke 1.15. 1 Joh. 5.13. Now it is not ſufficient to make us true beleevers, to know the promiſes, except we alſo love them, deſire them, delight in them, and make application of them, otherwiſe we beleeve no better then the Devils: and our faith is no other then the faith of the Devils, for even they beleeve God, Iam. 2.19.Jas 2:19yea one God, and Chriſt, and all the promiſes to bee true. They know all the Scriptures, Matth. 4.6.Matt 4:6and as they are perfect, ſo are theſe perfect in them; they can alleadge them more readily and eaſily a thouſand times, than ten thouſand in the world. They know all the promiſes recorded in the Scriptures, and beleeve that they ſhall come to paſſe. But let us ſee what faith they have. There are foure ſorts of faith, the hiſtoricall, the miraculous, the temporary, and the juſtifying faith. The hiſtoricall is, to have the knowledge of Gods Word, and to give aſſent that the hiſtories and doctrines therein contained are true. The miraculous is, 1 Cor. 13.2.1 Cor 13:2to be able to worke miracles. The temporary, p. 117to beleeve in Chriſt in a confuſed manner for a time, like the man that having a glimmering light, ſaw men walking like trees; to bring forth ſome fruits, Mark. 8.24.Mark 8:24and the fruits may ſeeme faire and beautifull in their owne and other mens eyes, like the Apples of Sodom, yet are neither ſound, nor laſting; to ſubmit themſelves willingly to the Word, Luke 8.13.Luke 8:13and to take ſome delight in the hearing thereof. The juſtifying faith goeth beyond all the former, and it ſtandeth in laying hold upon Chriſt, and making him to be their owne. Among all theſe, the Devils have onelyonly the hiſtoricall faith, What manner of faith the Devils have.to beleeve all in the Scripture to be moſt true, wherein notwithſtanding they goe beyond many men. They have not the miraculous faith: for albeit they effect many wonders, yet they can worke no miracles, nor change the nature of things. They want the temporary faith, becauſe as the tree is wholly evill, ſo they can bring forth no good fruits, they have no taſte of the good Word of God, neither ſhew any joy they take in it, neither yeeld they any outward obedience. Much more therefore doe they want the juſtifying faith, to ſtretch out their hand to receive Chriſt Ieſus, and to take him to themſelves: for notwithſtanding their beliefe, they tremble, as the Apoſtle teacheth: ſo that their faith faileth in this particular, which is more then they can doe, to make particular application of Chriſt and his promiſes, to ſay, Chriſt is mine, and I am his; his promiſes are mine; and belong to me; I have remiſſion of my ſinnes by his death; he is my Father; and hee will give to me the Kingdome. The Angels, that were the firſt Preachers of the Goſpell, were ſent to the Shepheards, and they taught them this leſſon, Behold, Luke 2.11.Luke 2:11I bring you glad tidings of great ioy which ſhall be to all people, that to you is borne a Saviour, Luke 2. They doe not onelyonly tell them, they brought good tidings, good tidings p. 118to others, but good tidings to them: and not onelyonly that Chriſt was borne, but that he was borne to them; Eſay 9.6.Isa 9:6as the Prophet had done long before, VntoUnto us a Childe is borne, unto us a Sonne is given. And except the Shepheards had beleeved, and applied it to themſelves, they might have beene inſtruments of ſalvation unto others, but they could never have beleeved, or have had benefit by it themſelves, like thoſe that builded the Arke to ſave others, but were drowned in the waters themſelves.

Secondly, 2the promiſes of God, howſoever they be delivered in generall termes in the Word, yet are they particular, and every man out of the generall, both may, and muſt gather a particular unto himſelfe. As in a Pardon or Proclamation, though it be delivered in generall, yet the matter contained in it, is that which belongeth to every perſon in particular, and every one may apply the Proclamation as truely to himſelfe, as if he read his owne name therein expreſſed. So then, although the promiſes of God be generall, yet are they particularly true to every true beleever that can truely apply them to himſelfe. For whatſoever is ſpoken to all beleevers, is ſpoken to every particular: as alſo whatſoever is ſpoken to all penitent perſons, may bee applied to each penitent perſon. We ſee this in the exhortation given to Joſhua, Ioſh. 1.5. Heb. 13.6. 1 Chron. 28.20. Deut. 31.6.Josh 1:5Heb 13:61 Chr 28:20Deut 31:6I will not faile thee, nor forſake thee; which alſo is given to others: yet the Apoſtle applieth it as ſpoken to the Hebrewes, ſo that the ſame which was ſpoken to him, was in him ſpoken to all. The Goſpell is as it were a pardon publiſhed to ſinners, and faith layeth hold on that pardon particularly: ſo that the beleever doth as truely apply it to himſelfe, as if his owne name were written therein, and it were ſaid to him, Matth. 9.1.Matt 9:1Thy ſinnes are forgiven thee, as it was ſaid to the man ſicke of the palſie, Matth. 9.1.

p. 119Thirdly, there muſt be particular application, 3becauſe God hath given unto us his Sacraments, to bee Seales of the Righteouſneſſe that is by faith, Rom. 4. Rom. 4.11.Rom 4:11Now as God hath eſtabliſhed them in the Church, ſo he hath ordained, that they ſhould be delivered particularly to every one, that every man ſhould be baptized, and every man receiue the Supper of the Lord in his owne perſon; which ſheweth that the proper uſe of a Sacrament is to aſſure a mans conſcience of the promiſes in particular. When wee come once to beleeue, and to know that Chriſt offereth remiſſion of ſinnes by his death, then by receiuing of the Sacraments particularly, wee come to apply Chriſt and his merits to our ſelves, ſo that the delivering and receiving of the Sacraments is thus much in effect: if thou beleeve the promiſes of life and ſalvation, then take this, that thou maiſt bee aſſured that they belong unto thee, as certainely as if thy name were ſpecified therein. Now then all theſe things conſidered, the uſe of faith, the uſe of the Word, and the uſe of the Sacraments; it muſt neceſſarily follow, that it is not onelyonly a generall notion, but a particular application of the promiſes that doe belong to ſalvation.

Firſt, Vſe 1 there ariſeth from hence a plaine confutation of a Popiſh errour, touching faith, that a man may not, nor cannot without preſumption, apply the promiſes of the Goſpell to himſelfe, nor beleeve that God is his God, that Chriſt is his Saviour; wherein with one daſh of the penne, or with one breath of the mouth, they cancell all the Articles of the faith, and take away comfort from every Chriſtian ſoule, and leaue them in ſtate no better then the damned, nay, then the Deuils. Difference betweene the faith of Devils and true beleevers.To this purpoſe, I pray you, conſider briefely what is the faith of the Deuils, and what is the faith of true beleevers touching the Articles of the Creed. For the p. 120Devils beleeve, and man beleeveth. But as Chriſt telleth his Diſciples, Except your righteouſneſſe exceed the righteouſneſſe of the Scribes and Phariſes, ye cannot enter into the Kingdome of heauen: ſo may I ſay, Except our faith exceed the faith of the Deuils, and of all the Romaniſts and Reprobates, we cannot be ſaued. For there is no faith taught in the Church of Rome, but a man may have it, and yet be damned. Now I will ſhew what the Devils beleeve, and how farre they proceed. They beleeve there is one God, that God is a Father, that Chriſt Ieſus is a Saviour and Redeemer, and the holy Ghoſt a Sanctifier: they beleeve there is now, hath beene before, and euer ſhall be a Church, a true Church; they beleeve the Communion of Saints, and forgiveneſſe of ſinnes; they beleeve there ſhall be a reſurrection of mens bodies, and everlaſting life. All theſe they ſteadfaſtly beleeve without any wavering or doubting. Obiect. But ſome will ſay, Is not this enough? is not this faith ſufficient? Anſw. what is then wanting? I anſwer, A man may beleeve all theſe, and yet goe to hell as a damned creature, that it had beene better hee had never beene borne, as it is ſaid of Judas. For this is but the hiſtoricall faith, to beleeve the Scriptures to be true. The Devill himſelfe doth this, and yet hath no benefit by it, Obiect. nor comfort in it. What then? Is this common faith to be condemned, becauſe the Devils have it? Anſw. No, in no wiſe. For albeit wee cannot be ſaved by it, yet we cannot be ſaved without it, and therefore it is not to be condemned, nay, the Apoſtle James commendeth it, Iam. 2.19.Jas 2:19Thou beleeveſt one God, thou doſt well in it. This indeed muſt be embraced, but there is more then this, not to be omitted. Chriſt our Saviour ſaith, If yee love them that love you, Luke 6.32.Luke 6:32what thanke have yee? for ſinners alſo love thoſe that love them. What then? doth he forbid us to love ſuch againe as love us? or doth he reiect p. 121this as euill? No: but he meaneth, this is not ſufficient, if we proceed no further: as Lots wife is puniſhed, not becauſe ſhe went out of Sodom, not becauſe ſhe paſed it for a time with her husband, not becauſe ſhe went ſo farre, but becauſe ſhe ſtood ſtill, and looked backe, Gen. 19.26.Gen 19:26and went no further. So then, where the Devils end, we muſt begin, or rather proceed. True it is, wee muſt hauehave this common faith, not becauſe the Deuils hauehave it, but becauſe God hath commanded it, as Peter confeſſed Chriſt to be the Sonne of God, not becauſe the Deuils confeſſed it, but becauſe the Father had revealed it unto him. This common faith is a good preparative to ſaving faith, and layeth after a ſort, the foundation thereof, and we muſt have it, not becauſe of it ſelfe it is ſufficient: or we may not reſt there, as if wee were come to our iournies end, but muſt proceed forward in our way. For we muſt beleeve, not onelyonly that there is a God, but likewiſe that he is our God: not onelyonly that he is a Father, but that he is our Father: not onelyonly that Chriſt is a Saviour, but that he is our Saviour: not onelyonly that there is a Church, but that we are parts and members of it; that we are of the Communion of the Saints, and that our ſinnes ſhall be forgiven: that our bodies ſhall be raiſed, and that we ſhall have eternall life given unto us. This truth, the grounds before delivered, are ſufficient to manifeſt, if any thing can bee ſufficient, and to ſhew that there muſt be of neceſſity an application. Obiect. But the Romaniſts alledge againſt theſe things, that in the Goſpell all runneth in generall, and that it is not therein written, that ſuch a man is Gods, and ſuch a man ſhall hauehave his ſinnes forgiven, and have benefit by Chriſt. I anſwer, Anſw. whereas they confeſſe there is a generall in the Goſpell, we conclude, that therefore there is of neceſſity a particular included in the generall; As for example, p. 122the Goſpell teacheth this, Whoſoever beleeveth and repenteth, Mark. 16.16.Mark 16:16hath Chriſt Ieſus for his Saviour: therefore there is this particular, Peter, Paul, Cornelius, and the reſt did beleeve and repent: therefore certainely they are ſaved by this their application. The Apoſtle Paul ſaith to the Iayler, Act. 16.31.Acts 16:31Act. 16. If thou beleeveſt in the Lord Jeſus, thou ſhalt be ſaved, and all thine houſe. But he might preſently have rejoined (by the doctrine of theſe doting Doctors,) to the Apoſtles, Sirs, how doe you know this? is my name written in ſo many letters and ſyllables in the Scripture? But doubtleſſe Paul and Silas would have ſhaped him this anſwere, This is as true and certaine by the generall rules, as if thy name were written therein. As for the particular faith, it is written in our hearts, not in the Scriptures. But let us deale with them according to their owne practice. The Romiſh Prieſts take authority to themſelves to forgive ſinnes, to binde and to looſe; Aske any particular Prieſt for his warrant, Ioh. 20.23. Matth. 18.18.John 20:23Matt 18:18hee will alleadge a generall Commiſſion, Whoſe ſinnes ye remit, they are remitted, and whoſe ſinnes ye retaine, they are retained, John 20.23. And he ſuppoſed this to be ſufficient, albeit his owne name be not read and regiſtred therein. So then, if a man ſhould demand by what authority they abſolve? or who gaue them this authority? they thinke they have anſwered fully, that they are the ſucceſſors of the Apoſtles, and that therefore whatſoeuer they did, they alſo have power and authority to doe the ſame: and yet neither their names, nor of ſuch as are abſolved by them, neither of the pardoners, nor of the pardoned are written in holy Scripture. What then? May not we apply to our ſelves and to our comfort and ſalvation, that which they doe to others for gaine and for money? Laſtly, this objection overthroweth all piety and Religion. For if we be not bound to be aſſured of our p. 123ſalvation, becauſe it is not ſaid in the Scripture by name that we ſhall be ſaved; then it wil follow that we are not bound to be holy, nor to feare God, nor to be religious, becauſe it is ſaid in Scripture by name, that we ought to be ſo. O, but it will be ſaid, Obiect. Many are deceived, that apply the promiſes to themſelves, when indeed and in truth, they doe not belong unto them! Anſw. I anſwer, Be it ſo, yet a falſe claime cannot barre by any Law the true owner from his right. This ought to drive us to take heed wee doe not deceive our ſelves, but it cannot wreſt from us this application. What if a franticke man ſhould boaſt and bragge abroad, that all the wares which are landed in ſuch a Port, are his, wil the right owner be thereby diſcouraged, or brought to thinke that they are none of his, and ſo leave to lay claime unto them? If an Vſurper ſhould challenge the Crowne as his owne, and belonging unto him, muſt wee therefore beleeve him, or ſhould this unjuſt claime barre the right and lawfull Heires, and enforce them to give over their juſt title? Or what if ſome ſhall ſhew falſe and counterfeit Pearles, will the Goldſmith be diſmaied by it, and begin to doubt whether his owne be good, and thinke they are naught? ſo wee may ſay, What though others doe not beleeve, or will not apply Chriſt to themſelves, or falſely make account of the promiſes to be theirs, which indeed are none of theirs: or what if Satan have deluded ſuch with the ſpirit of error? what though dogs and whelpes lay claime to the childrens bread? ſhall we therefore ſuffer our ſelves alſo to be mocked, and brought to thinke we are deceived, and that wee have no faith or confidence in particular to our ſelves? So then to conclude, we affirme that the Devils, Iude 6.Jude 1:6who are reſerved in everlaſting chaines under darkneſſe unto the judgement of the great Day, have notwithſtanding as much faith as p. 124the Romaniſts, for they can ſay, I beleeve there is a God, one God, remiſſion of ſinnes ſealed up by Chriſt to ſalvation, but neither they, nor the Romaniſts ever came to make any paticular application of theſe or any other promiſe to themſelves. But what was it the better for the Prodigall ſonne, to know there was bread enough in his fathers houſe, whiles in the meane ſeaſon he had no part of it, Luke 15.17. 2 King. 7.4.Luke 15:172 Kgs 7:4but was in danger to periſh for hunger? or for the foure Lepers to know there was plenty enough in the Hoſt of the Syrians, whiles themſelves ſate at the gate of the City ready to die? but when once they came to taſte thereof, they ſoone found ſtrength thereby. So it ſhall availe us nothing at all to know there is much good in the Church for the Children of the Church, while there is none at all in our owne hearts.

Secondly, 2it behooveth every man to examine himſelfe hereby, whether his faith be true or not. And how can we better doe this, then by trying whether we have a particular application of the promiſes of God to our ſelves, or not? Where this is done truly, there is true faith: Where it is not, men deceive themſelves with an opinion or imagination of faith, whereas indeed they have nothing leſſe. Now, for as much as we muſt be brought unto this try all, as it were into the field, it is to be feared, that it will deſcry and diſcover a great meaſure of infidelity to be in the world. For how many are there that condemne this doctrine, touching the applying of Chriſt, and all the promiſes that in him are, Yea, & Amen unto the glory of God, to be either a doctrine of preſumption, or the beaten path to deſperation, and therfore are afraid of it, and dare not meddle with it? They will hope well, as the Romaniſts doe, and thinke well of themſelves, as civill men doe, and thereupon perſwade themſelves they ſhall have p. 125well. But all this while there is no talke of ſpeciall faith, nor of particular application. Their caſe muſt needs be lamentable, and they in a damnable condition. Such are like to ſome ſicke men, who out of an evill humour, and diſtemperature of the braine, perſwade themſelves that they may not eate or drinke, and that they are unworthy to touch and taſte their meat, and by this meanes are the cauſes of their owne death and deſtruction: yet they thinke they may ſee it, and looke upon it, they may heare of it, and talke of it, and they may reaſon about it, but by no meanes taſte it, and touch it, and eate of it. Thus it fareth with common Chriſtians, and this is the faith that is commonly to bee found every where: a ſicke faith, God wot; they thinke they may heare of the promiſes by others, and talke of them to others, but by no meanes they may apply them, which is as much as to feed upon them. Theſe are in a dangerous and damnable eſtate, like to a man that hath an excellent remedy and receit for his wound, but he never applyeth it to the ſore; or …o a man that hath meat, but never taketh it; ſuch a one muſt needs famiſh himſelfe, and periſh. For as our Saviour ſaith, Hee that eateth me, Ioh. 6.57, 58.John 6:57John 6:58even hee ſhall live by mee: hee that eateth not of this bread, that came downe from Heaven, ſhall not live for ever. If any of the Iſraelites being mortally ſtung with the fiery Serpents ſhould have ſaid, I know, Numb. 21.6, 9.Num 21:6Num 21:9God hath appointed a ſoveraigne remedy to heale me, but I am not worthy of it, and therefore I dare not be ſo bold and preſume to looke upon the brazen Serpent; would we not ſay, he periſhed juſtly? ſo may we be bold to ſay in this caſe. 1 Tim. 1.15.1 Tim 1:15All men among us know that God hath ſent his Sonne into the world to ſave ſinners: howbeit if we goe no further, we have no more benefit by it, then a man that barely beholdeth food, but never feedeth of p. 126it: can ſuch food nouriſh him? or ſuch meate ſtrengthen him? If we doe not apply Chriſt and his death, and all the promiſes of mercy and ſalvation to our ſelves, we are in the high and broad way to deſtruction, his judgements follow us at the heeles, and ſhall overtake us. Obiect. If any aske, how we ſhall know, whether we doe truely apply the promiſes made by Chriſt, or not? becauſe the heart of man is evill, and deceitfull above all things, and the ſecret corners of it hard to finde out? Anſw. Jer. 17.10. I anſwer, We ſhall know it by theſe few notes. How we may know whether we have true faith or not?If wee have the true faith, firſt wee ſhall finde the Devill an open enemy unto us in the matter of this ſpeciall faith. Hee will fight with us hand to hand, 1and ſet foot to foot againſt us, and ſtrive with us in the matter of our aſſurance, as hee did with Michael about the body of Moſes, Jude 9. Wee are therefore ſeriouſly to examine our ſelves, whether we finde any doubts or diſtruſt, and whether we have not many queſtions ariſing in our hearts, which are ready to call our faith into queſtion, ſuggeſting unto us, that we have no faith at all, thereby ſhaking the very foundation of the houſe. If we finde theſe wraſtlings and ſtruglings in us, as Rebecca did of the twinnes that were in her wombe, it is an argument wee have a true faith conceived in us. This rule is drawne out of Chriſts Words to his Diſciples, Luke 22.31.Luke 22:31Luke 22. Satan hath deſired to have you, that he may ſift you as wheat. If then we finde and feele theſe aſſaults, theſe tentations, theſe buffettings, it is a plaine proofe that we have received faith, which maketh the Devill ſo earneſt and diligent to interrupt us and intercept us. 2Secondly, if we have faith applying the promiſes, it will purge the heart, and mortifie the corruptions thereof: the death of Chriſt crucifieth the fleſh, and all worldly luſts, our beſt beloved ſinnes, our deareſt ſinnes, and moſt deſired, and thoſe p. 127whereunto we are moſt enclined, and wherewith wee are moſt infected, as moſt conſonant and agreeable to our corrupt natures. This is one infallible token that we are true beleevers: and this rule is taken out of the words of Peter, Acts 15.9. Gal. 5.6.Acts 15:9Gal 5:6Hee put no difference betweene Jewes and Gentiles, purifying their hearts by faith, Acts 15. which worketh by love, Gal. 5. Thirdly, 3Chriſt giveth himſelfe to the beleever, ſo that his holineſſe belongeth to him. Never any husband could endow his wife with ſuch a dowry, to ſay as Chriſt Ieſus doth, Hoſ. 2.19, 20.Hos 2:19Hos 2:20I will betroth them to me for ever in righteouſneſſe, in faithfulneſſe, in judgement, in loving kindneſſe, and in mercy. Thus they are married to him in holineſſe, and they become to be the members of Chriſt: for Chriſt cannot be the head of a polluted body, or of defiled members. As from a corrupt head proceed corrupt things to the members: ſo from a pure and holy head, which is Chriſt, muſt neceſſarily proceed holineſſe to all thoſe that are his members. The Vine cannot but communicate of his juyce or ſappe to the branches. There was never any that did truely apply Chriſt, but Chriſt truely applyed himſelfe to him againe: neither was there ever any that embraced him, but he likewiſe by and by tooke hold of him, His left hand is under his head, Cant. 2.6. & 8.3.Song 2:6Song 8:3and his right hand doth embrace him. The beleever applieth Chriſt, and Chriſt holdeth the beleever, ſo that as the beleever ſaith, I am Chriſts, and Chriſt is mine: ſo on the other ſide Chriſt ſaith, I am the beleevers, and the beleever is mine. This application is mutuall and myſticall, there is a double worke in it, one is of the beleever, the other of Chriſt. A man layeth hold upon a ſtaffe that he carrieth in his hand to ſtay himſelfe up from falling, but the ſtaffe cannot lay hold upon him againe. Or a man claſpeth and embraceth the tree with both his armes, but the tree cannot embrace him againe: p. 128but it is not ſo betweene Chriſt and the true beleever: we hold him faſt, but he holdeth us faſter, and giveth unto us of his holineſſe, even grace for grace; even as the childe holdeth the Father faſt that leadeth him, howbeit the father holdeth him faſter, and ſtayeth him up from falling away from him, otherwiſe he were every foot in danger. True it is, we cannot ſay, that all our blackneſſe of ſinne is quite gone, and removed, but that we have ſtill many ſpots and wrinkles, wee have not yet received perfect holineſſe from him. The Moone receiveth all her light from the Sunne, yet is not her body without ſome ſpots: ſo it is with us, though we be blacke, Cant 1.5.Song 1:5yet he accepteth us as comely. Laſtly, we have the true faith, 4if we hold faſt the promiſes, and cleave cloſe to him, even then, when he ſeemeth to frowne upon us, and to be angry with us, to hide his face from us, and to with-hold his loving countenance, as the Sunne that is hid in a cloud out of our ſight. We muſt reſt upon him in time of affliction. We muſt ſee hope through deſpaire, and Heaven through Hell: we muſt behold his mercy through his indignation, yea, life through death, and ſalvation through damnation, Iob 13.15.Job 13:15as it was with Job, Though he ſlay me, yet will I truſt in him: though he hide his face for a time frō us, yet the bright beames of faith will ſhine thorow the thickeſt fogs and miſts that ariſe in us. Thus we may by theſe notes prove our faith, and try the truth thereof. But if theſe be not in us, but the contrary, we cannot aſſure our ſelves, that we are yet come to a true faith. For firſt of all, if we live in quiet and at reſt, at peace and eaſe all our dayes, without any feares, doubtings, wraſtlings, bruiſings, buffettings, and aſſaults of Satan, we have cauſe to feare we have a falſe faith. This rule is grounded upon the Words of Chriſt, Luke 11.21.Luke 11:21Luke 11. When a ſtrong man armed keepeth the Palace, his goods are in peace. If Satan never aſſault us p. 129to pull downe the buttreſſe and fortreſſe of our faith, wee are at peace and league with him, and hee with us, and we have juſt cauſe to ſuſpect our ſelves. True it is, there may be many doubts and tentations, and yet no faith: but there can be no faith, where are no doubtings or tentations at all. If we have faith, Whereſoever there is true faith, there will be doubts and tentations.there will ariſe doubts, yea, albeit we have a great and a ſtrong faith: for it is not ſo ſtrong, but That ſtrong man armed will try the ſtrength thereof: and ſo much the rather, becauſe it is ever mingled with ſome infidelity. Such then as can cry out, What? a doubt touching my ſalvation? Out upon it! O it is a great ſinne once to make a doubt! I thanke God I never doubted any whit of my ſalvation ſince I can remember, neither yet of Chriſt to bee mine: I doubt not to pronounce of all ſuch without any doubting at all, they never knew what faith meaneth, it is an evident demonſtration of great and groſſe infidelity. Againe, if ſinne be living in us, that there be no mortification at all, 2 Cor. 7.1.2 Cor 7:1no cleanſing of our ſelves from the filthineſſe of the fleſh and ſpirit, we can have no true faith. It is open impiety to imagine, that the death of Chriſt truely applied to any ſoule, ſhould not bee of force to kill ſinne in it; and therefore it is great folly to ſay, We can rightly apply Chriſt and the promiſes of the Goſpell, Col. 3.3, 4, 5.Col 3:3Col 3:4Col 3:5and yet can ſhew never a ſinne mortified in us. No man is come to that height of ſinne, that he dareth either ſpeake or thinke, that there wanteth power in the death of Chriſt to kill ſinne in us, and therefore we muſt needs hold him for an unbeleever, that talketh of particular application, and yet hath ſinne as a tyrant raigning in him. Beſides, if Chriſt have not united us to himſelfe in holineſſe, we are yet faithleſſe men. For he uniteth himſelfe to none, but he putteth holineſſe in ſome meaſure into them. This rule is expreſſed by the Apoſtle, Gal. 5.24. They that are Chriſts, Gal. 5.24.Gal 5:24have crucified p. 130the fleſh, 2 Cor. 4.17.2 Cor 4:17with the affections and luſts, and are become new creatures. Laſtly, if we rely upon God, and upon his love and favour no longer then we have a lively and ſenſible feeling of the ſame, while we live at eaſe and in proſperity, Iob 29.6.Job 29:6while we waſh our ſteps in butter, and the Rocke powreth out rivers of oyle, ſhall we call this a true faith? Tit. 1.1.Titus 1:1The faith of the Elect, to make ſhew of many good things in us ſo long onelyonly, as God beſtoweth good things upon us, and no longer? but if he once change our eſtate, to be ready to repine againſt him, and to rent him in pieces, like mad Dogs that flie in their Maſters face? This rule ariſeth from Satans falſe meaſuring of the practice of Job, Iob 2.5.Job 2:5Chap. 2.5. Put forth thine hand now, and touch his bone and his fleſh, and he will curſe thee to thy face. This is contrary to the application of Gods ſervants, who when he doth afflict them, and his hand is moſt heavy upon them, even then they ſticke faſteſt unto him, as the Traveller that claſpeth his cloke cloſeſt unto him in bluſterous windes, and ſtormy weather. The hypocrites will doe this in time of proſperity onelyonly, whereas in trouble and perſecution they fall away, and are offended, Matth. 13.21.

Laſtly, 3this is comfortable to every one that is able, though it be with much weakneſſe, and with many infirmities, A vveake faith applieth as truely, as the ſtrong faith.to apply in particular the promiſes of God to himſelfe. Theſe may be comforted, yea, theſe onelyonly, for they ſhall be ſure to finde God gracious unto them in the end. If they be ſtung, they ſhall be ſure to be healed, becauſe they are able to looke up to the Brazen Serpent, that God had commanded to be ſhewed. If they be hungry, they ſhall bee ſatisfied and ſaved, becauſe they can in part apply Gods promiſes to themſelves. It is a rule that the Civilians have, that mine is better then ours: ſo we ſay in this caſe of faith, for a man to ſay by particular application, Chriſt is mine, is better p. 131then to ſay in generall, Chriſt is ours, or others: and God is my Father, then to ſay he is our Father, or their Father. Nevertheleſſe, we muſt not on the other ſide be diſcouraged, to thinke or to feare wee doe not beleeve, when indeed we doe beleeve. True it is, unbeleevers doubt, and true beleevers doubt, and yet there is great difference betweene the doubting of the one, and of the other. The hypocrites or temporary beleevers are like a man that is in a dreame, Eſay 29.8.Isa 29:8that thinketh hee eateth, and behold, when he awaketh, hee is hungry: that thinketh he drinketh, and behold, when hee awaketh, he is thirſty; that he enjoyeth many good things, and when he awaketh, he is diſappointed, and findeth no ſuch matter. Or like one, who, being in a deepe ſleepe ſuppoſeth he holdeth ſomewhat in his hand, and that he claſpeth and gripeth it ſo faſt, that none ſhall be able to wring it, or wreſt it from him by any meanes: howbeit when he awaketh, his hand is empty, and he perceiveth plainely, he hath nothing at all in it. So doe all temporizers, they have many a pleaſant dreame, they thinke verily they have true faith, when indeed they have nothing leſſe: they are without the feares, and terrours, and tremblings, that Gods Children doe often, even in their beſt meditations finde in themſelves, whom Satan will not ſuffer to be quiet. If any aske, How commeth this to paſſe, Obiect. that the true beleevers ſhould thus doubt and ſtagger, and the unbeleevers no way ſo much diſtreſſed? may not the ſtate of theſe ſeeme to be much better then of the other? I anſwer, This ariſeth from ſundry conſiderations. Anſw. Sometimes the effects of Gods grace are not ſo lively in them as formerly they have beene, as we might eaſily ſhew in the examples of Job, of David, and of divers others, that we might learne to walke by faith, 2 Cor. 5.7.2 Cor 5:7and not by ſight or feeling. Sometimes, the heart of man, too p. 132full of corruption, will caſt forth doubts, as the Furnace doth ſparkles, concerning his faith, ſeeking as it were to throw mire and dirt in the face of his faith: and ſometimes Satan is ready to interrupt us, and to hinder the courſe of our beleeving, becauſe he is evermore an enemy unto us. For the life of a Chriſtian is like the daies of the yeere; one while the daies are very faire, another while they are full of clouds, of ſtormes, and of ſhowres. So a man that doth beleeve, ſhall ſometimes finde all faire, as when the Sunne ſhineth in his ſtrength, and have a long time of breathing and gathering new ſtrength, leſt he ſhould be ſwallowed up with over-much heavineſſe. For as God will not ſuffer the rod of the wicked to reſt upon the backe of the righteous, Pſal. 125.3.Ps 125:3leſt he ſhould put forth his hands to iniqiuty: ſo he will not ſuffer the tentations of Satan to dwell evermore with him, and to continue upon him, leſt he ſhould be diſcouraged and diſ-heartned. Sometimes againe, whiles ſtormes and tempeſts of doubting are raiſed, and the waves and floods of infidelity threaten to drowne, or at leaſt to ſhake the foure corners or pillers of the houſe, that it may fall downe: and we are like a troubled Sea, Iob 7.19.Job 7:19we have not leiſure ſo much as to ſwallow our ſpittle; this falleth out, leſt we ſhould grow ſecure, and that he might draw us, or drive us thereby neerer to himſelfe. Then the Sunne hideth his face in a cloud: then we are full of wavering. Notwithſtanding, this may bee no matter of diſcouragement, but rather of much comfort and encouragement, foraſmuch as this is a token of true faith; and God doth it for theſe ends, to make us more certaine of our faith afterward, to cauſe us to lay better hold on the promiſes of God, and to finde more joy in them at the latter end.

Good pleaſure.) Here is the third branch of the promiſe, noting the ground thereof; not the free will of p. 133man, but the good pleaſure of God. From hence are all good things conveied unto us. This is called in holy Scripture, His grace, his mercy, his love, his kindneſſe, his purpoſe, his will, the purpoſe of his will, the good pleaſure of his will, and ſuch like, all of them pointing out the ſupreme and higheſt cauſe of all the good meant toward us, and beſtowed upon us. Doct. 9 This teacheth that the good pleaſure of God is the fountaine of all good gifts and graces whatſoever. His free love and favour is the firſt and principall cauſe of all bleſſings externall, internall, eternall. This Moſes ſheweth, Deut. 7.8. The cauſe why the Lord brought his people out of Egypt with a mighty hand, and redeemed them out of the houſe of bondmen, and from the hand of Pharaoh, was becauſe he loved them. Deut. 7.8. Revel. 1.5. Luke 2.14.Deut 7:8Rev 1:5Luke 2:14This is the ſaying of the Angels after the birth of Chriſt, Luk. 2. Glory to God in the higheſt, on earth peace, good will toward men. The Apoſtle James teacheth this, Iam. 1.18.Jas 1:18Of his owne will begate he us with the Word of Truth. And Paul to like purpoſe, Hee hath opened to us the myſtery of his Will, and hath made us accepted in his Beloved, Epheſ. 1.6. Phil. 2.13.Eph 1:6Phil 2:13according to his rich grace. And elſewhere, It is God that worketh in you both to will and to doe of his good pleaſure. This will further appeare to be the firſt mover that ſetteth forward the other ſecond cauſes. For our whole ſalvation proceedeth from the grace of God, as election, Chriſt himſelfe, vocation, faith, juſtification, regeneration, love, good workes, converſion of ſinners, the finall perſeverance of the Saints, and eternall glorification. Even as the body and branches of the tree, iſſue from the root: ſo is the good pleaſure of God the root, out of which all theſe bleſſings grow, which in due time we partake. Let us ſee this better by induction of particulars. No man can bee ſaved and obtaine eternal life, except he be predeſtinated & choſen unto it. p. 134For the Kingdome is not given but to ſuch, for whom it is prepared, Matth. 25.34. & 20.23. Epheſ. 1.4.Matt 25:34Matt 20:23Eph 1:4Matth. 25.34. & 20.23. but this is done according to the good pleaſure of his will, Epheſ. 1.4. No man could be ſaved, except Chriſt Ieſus had come, and had ſatisfied the wrath of his Father for the ſinnes of the world: Acts 4.12.Acts 4:12for there is no other name under Heaven, whereby we can be ſaved. But this benefit proceedeth from the grace of God, Ioh. 3.16.John 3:16and his everlaſting love toward us, Ioh. 3.16. For God ſo loved the world, that he gave his onelyonly begotten Sonne for all that beleeve in him. There is none ſaved that is come to yeeres of diſcretion, except he be effectually called to Chriſt and his Goſpell; but whence commeth this but from his grace? for he hath called us with an holy calling, according to his owne purpoſe, 2 Tim. 1.9. Gal. 1.15.2 Tim 1:9Gal 1:15which was given us in Chriſt Ieſus, before the world began, 2 Tim. 1.9. No man is ſaved except he have faith, and beleeve in Chriſt, for the Juſt ſhall live by his faith, Hab. 2.4. Heb. 11.6.Hab 2:4Heb 11:6and without it, It is unpoſſible to pleaſe God: and whatſoever is not of faith, is ſinne. But from whence have wee faith? it is by grace, Epheſ. 2.8.Eph 2:8Epheſ. 2. By grace yee are ſaved through faith, it is the gift of God. No man can be ſaved, except alſo he be juſtified, Pſal. 34.15.Ps 34:15for the eyes of the Lord are over the iuſt, but the face of the Lord is upon the evill, to root out the remembrance of them from the earth, Pſal. 34. Now whence is this, but from his free grace, Rom. 3.24? We are iuſtified freely by his grace. Rom. 3.24.Rom 3:24No man can bee ſaved, except he be regenerated and ſanctified by the holy Spirit: for except a man be borne againe, of water and the holy Ghoſt, he cannot enter into the Kingdome of God, Ioh. 3.3.John 3:3Joh. 3.3. But whence is this alſo but from grace, that we ſhould be holy, and without blame before him, Epheſ. 1.4, 5. Tit. 2.11, 12. 1 Cor. 16.14, 22.Eph 1:4Eph 1:5Titus 2:11Titus 2:121 Cor 16:141 Cor 16:22Epheſ. 1.4, 5. Tit. 2.11, 12? No man can bee ſaved without love toward God and our neighbour. 1 Cor. 16.14. For he that loveth not the brethren, abideth p. 135in death, 1 Joh. 3.14. 1 Ioh. 3.14. & 4.7, 19.1 John 3:141 John 4:71 John 4:19But this love proceedeth from grace, for love is God, 1 Ioh. 4.7, 19. and we love him, becauſe he loved us firſt. No man can bee ſaved without bringing forth good workes, Epheſ. 2.10.Eph 2:10and walking in them, for wee are his workmanſhip, created in Chriſt Jeſus unto good workes, which God hath ordained, that we ſhould walke in them: But this commeth from his grace, who hath promiſed to give us his Spirit, Ezek. 36. Ezek. 36.27.Ezek 36:27I will cauſe them to walke in my wayes. No man can be ſaved without remiſſion of ſinnes, for in many things wee all offend daily, Jam. 3.2. Iam. 3.2. Epheſ. 2.7. Eſay 43.25.Jas 3:2Eph 2:7Isa 43:25but this is from grace, Epheſ. 2.7. Eſay 43.25. No man can bee ſaved, except hee perſevere and continue in faith, in good workes, and in all Chriſtian duties: for hee that continueth unto the end, ſhall be ſaved, Matth. 24.13. Matth. 24.13.Matt 24:13but when the righteous turneth away from his righteouſneſſe, and committeth iniquity, all his righteouſneſſe that he hath done, ſhall not bee mentioned, but in his ſinne that he hath ſinned, he ſhall die, Ezek. 18.24. Ezek. 18.24.Ezek 18:24Now whence is this, that we ſtand faſt? Is it from our ſelves? No, it is from his grace, who will give them an heart to feare him for ever, Ier. 32.39. Phil. 1.6.Jer 32:39Phil 1:6that they ſhall not depart from him, Jer. 32.39, 40. Phil. 1.6, Laſtly, no man can be ſaved without eternall life, for what is our ſalvation, but our glorification? now this is alſo of grace, for here Chriſt ſaith, It is the good pleaſure of our heavenly Father to give us the Kingdome; and the Apoſtle elſewhere, Eternall life is the gift of God, Rom. Rom. 6.23.Rom 6:236.23.

The reaſons; firſt, Reaſ. 1 becauſe God will have the praiſe of all his workes, Epheſ. 1.11, 12. Epheſ. 1.11, 12. Rom. 11.36.Eph 1:11Eph 1:12Rom 11:36All things are from him, and through him, and for him, To him be rendred all glory for ever, Rom. 11.36. But if our ſalvation were any way of our ſelves, that we did part ſtakes with him in the grace, there were reaſon wee ſhould alſo ſhare p. 136with him in the glory. Hence it is, that the Apoſtle ſaith, Rom. 4.2. If Abraham were iuſtified by workes, he hath whereof to glory, but not before God.

Secondly, 2grace otherwiſe were no grace at all, and ſalvation were not of his good pleaſure, but of our owne good pleaſure. For grace is not grace, except it be every way gracious or free, Rom. 11.6.Rom 11:6Rom. 11.6. If it bee of grace, then it is no more of workes, otherwiſe grace were no more grace: but if it be of workes, then it is no more grace, otherwiſe worke is no more worke. Thus the Apoſtle reaſoneth from the contrary.

Thirdly, 3God oweth nothing to any man, neither taketh he ought of any man: ſo that hee may give, or not give, what, when, where, to whom, and how much it pleaſeth him, being independant upon any creature, and free from all obligation, which might binde him to any of them. He hath abſolute right and juriſdiction over all men, as the Potter hath over his clay. Hee may doe with his owne what he pleaſe, and who ſhall ſay unto him, Iob 9.12. Rom. 9.20. Eſay 10.15. & 45.9.Job 9:12Rom 9:20Isa 10:15Isa 45:9What doeſt thou? Shall the thing formed ſay to him that formed it, Why haſt thou made me thus? Shall the clay ſay to him that faſhioned it, What makeſt thou? Shall the Sonne ſay to the Father, What begetteſt thou? or to the Woman, What haſt thou brought forth? Shall the Axe boaſt it ſelfe againſt him that heweth therewith? Ier. 18.6.Jer 18:6Or ſhall the Saw magnifie it ſelfe againſt him that ſhaketh it? As if the Rod ſhould ſhake it ſelfe againſt them that lift it up? or as if the Staffe ſhould lift up it ſelfe, as if it were no wood? Woe unto him that ſtriveth with his Maker. Let the Potſheard ſtrive with the Potſheards of the earth. Wherefore albeit he ſhewed no mercy on Cain, Eſau, Saul, Ahab, Judas, and ſundry others, yet is he not herein unjuſt, for hee was indebted unto them nothing at all. Nay, more then all this, had he denyed mercy to all mankinde, and p. 137appointed all the ſonnes of Adam (of whom they come, as out of a corrupted maſſe) to endleſſe torments, as he did the Angels that fell, yet had he done them no wrong, but executed upon them juſt judgement, and their deſerved puniſhment, ſo that no man can juſtly utter a word of complaint againſt him. Rom. 11.51.Rom 11:51Hence it is that the Apoſtle ſaith, Rom. 11. Who hath firſt given to him, and it ſhall be recompenced unto him againe?

This reprooveth two ſorts. Firſt, Vſe 1 ſuch as ſet up mans free will, and make the beginning of our ſalvation to come from our ſelves. This croſſeth the doctrine of the holy Scriptures, which teach that in our will is no good at all, untill God from above give it, and graft it in us, as the earth is dry and barren, the dryeſt of all the elements, untill it receive the ſhowres from Heaven, to make it fruitfull. This error ſetteth up mans nature, and puffeth up fleſh and blood. It aboliſheth the grace of God, and derogateth much from the glory of his mercy, becauſe we are no more able of our ſelves to doe good, then the ſtone can of it ſelfe mount up aloft. If you take it, and throw it into the aire, it flyeth upward: ſo if the Sonne take us and make us free, Cant. 1.4.Song 1:4then we will, and worke freely; and if wee bee drawne, Obiect. wee runne after him. What then, may ſome ſay? Are we ſtockes and ſtones without will, without life, without motion? I anſwer, Not ſo: Anſw. wee are not utterly as blockes or ſtones without underſtanding. For our will is capable of good, when once it is wrought in us, whereas ſtones, ſenceleſſe creatures, and bruit beaſts are not. Nay, we have a certaine freedome and liberty in naturall, and civill things, and ſome Eccleſiaſticall, ſo farre as both ſence and reaſon may guide us. But to any thing that is ſimply good, and well-pleaſing to God, before he make us willing, that are unwilling, wee are worſe then ſtocks, I meane, to doe good in a good, holy, p. 138and ſanctified manner. For not onelyonly wee have ſtony hearts, but alſo we rebell againſt God, and lift up our ſelves againſt him, which ſtockes and ſtones never doe againſt their Maker: Ioh. 15.5. Epheſ. 2.1.John 15:5Eph 2:1ſo that Chriſt ſaith, Without mee yee can doe nothing. And the Apoſtle, Wee are borne dead in ſinnes and treſpaſſes. Whoſoever therefore ſhall tell us, and perſwade us, that we have power of our ſelves to doe that which is good, and that wee ſtand in need of nothing, but to be gently holpen with the hand, to walke in his waies, and need not to be wholly aſſiſted and prevented by grace, they are lying ſpirits, and falſe prophets, beleeve them not, bid them not God ſpeed, neither receive them to houſe. What a ſtirre hath there beene heretofore, and is yet in the Church of Rome, and among other Sectaries (and who is ignorant of it?) about the matter of free will? Were he not a fond man, who being faſt bound in chaines and irons, would talke of nothing but of his preſent freedome and liberty? Yet this is the caſe with us; we are bondmen, and yet we hold our ſelves to be free men: wee have juſt cauſe therefore utterly to aboliſh this name of Freewill, and learne to reaſon of our bond-will another while. For we are as unfit to begin any good in our owne ſelves, as the greene wood is to kindle in it ſelfe and of it ſelfe any fire or heat: which being kindled, it is rather apt to be put out againe. Theſe never knew the greatneſſe of the fall of man, and the deadly wound that nature hath received: for it is God that worketh in us the will and the deed. And if both the deed and will it ſelfe be Gods gifts, I would gladly know, what good gift we have left unto us in nature? or what we can rightly challenge to our ſelves? God is Alpha and Omega, the firſt and the laſt, the beginning and the ending, and therefore all power and ability is taken from us quite and cleane of doing any thing that is p. 139good. True it is, the firſt man Adam, before his tranſgreſſion, had free will to chuſe the good, and to refuſe the evill, but by his fall hee loſt both it and himſelfe, both his liberty and his innocency. Mans freedome is a very bondage.For now our freedome is onelyonly to be free to ſinne: too free (alas) we are to it, if that may be called a freedome, which indeed is the moſt miſerable and ſlaviſh bondage, while wee can doe nothing elſe but ſinne, lying as it were faſt bound in chaines and fetters hand and foot. O, but a man that is fettered, hath at leaſt a will and deſire to be looſed. It is true of bodily captives and priſoners, but it is not ſo with the naturall man that is unregenerate. For as he is fettered, ſo of himſelfe he is willing and deſirous to be ſo, he doth evill, and he will doe it: he loveth his chaines as if they were of gold or ſilver, Epheſ. 5.14. 2 Tim. 2.26.Eph 5:142 Tim 2:26and hath no will to bee raiſed from the dead ſleepe of ſinne. Hee thinketh himſelfe at liberty, and as free as the beſt, when he is faſter holden then the worſt Gallyſlave. He is the ſervant of corruption, and yet hee is offended with him that moveth him to ſhake off thoſe heavy bolts and fetters, and to come out of that bad and bond condition. The Apoſtle ſheweth, 1 Cor. 2.14.1 Cor 2:14that the naturall man perceiveth not the things of the Spirit of God, for they are fooliſhneſſe to him, neither can he know them, becauſe they are ſpiritually diſcerned. Secondly, it reprooveth ſuch as teach, that faith and workes foreſeene, are the cauſes of our election to life and ſalvation. This were for us to chooſe God, Faith foreſeene is not the cauſe of our ſalvationand not for God to chooſe us, whereas he witneſſeth the contrary. This is to reject all infants from Gods Election, who are taken away by untimely death, as corne that is reaped downe in the greene blade. This maketh election to be uncertaine, and to depend upon the will and pleaſure of men. This teacheth that grace is not the totall cauſe of faith. This is as much as to begin our ſpirituall life at our p. 140ſelves, and to give the praiſe to our ſelves, at leaſt in part, and not to God for the bleſſings that we receive from him. This is to be afraid, leſt we ſhould bee too much beholding to God for our ſalvation, and too little to our owne ſelves. 1 Cor. 1.29. The doctrine of the nevv Sectaries.1 Cor 1:29This is to reioyce in an arme of fleſh, and not in the mercy of God, 1 Cor. 1.29. The new Sectaries teach that Election reſteth and dependeth upon the foreknowledge of faith, and that it is made for faith foreſeene, which the ſounder ſort of Papiſts begin to be aſhamed of, as appeareth in Bellarmine. The Apoſtle teacheth plainely, Epheſ. 1.3, 4.Eph 1:3Eph 1:4that all ſpirituall bleſſings whatſoever are given us according to Election, before the foundation of the world, Epheſ. 1.3, 4. and therefore Election muſt of neceſſity bee before thoſe bleſſings. Againe, we are elected, that we ſhould be holy, and without blame: he ſaith to holineſſe, not for any holineſſe, and conſequently to faith, not for faith. So Paul obtained mercy, 1 Cor. 7.25. Acts 22.14.1 Cor 7:25Acts 22:14That he ſhould be faithfull, 1 Cor. 7.25. not becauſe God conſidered him as already faithfull. Chriſt Ieſus choſe his Diſciples not already bearing fruit, but that they ſhould bring forth fruit, Ioh. 15.16. Acts 13.48.John 15:16Acts 13:48Ioh. 15.16. This alſo Luke ſheweth, that ſuch as were ordained to eternall life beleeved, Act. 13. Election therefore is before faith, and it is the cauſe why men doe beleeve: whereas our new Sect-maſters and Strife-makers ſet the Apoſtle and the reſt of the Church to Schoole, and teach him to ſpeak, as they do yong children, that they beleeved, & afterward were ordained to eternall life. Rom. 9.16.Rom 9:16The words of Paul, It is not of him that willeth, nor of him that runneth, but of God that ſheweth mercy, could not be true, if God had mercy on men for faith foreſeene. For what could he foreſee but his owne gifts, which himſelfe determined to beſtow upon us?

This teacheth us alſo to pull downe all high conceits of our owne worth, as if our ſalvation depended upon p. 141our owne ſelves, and that wee were able to guide our waies, and order our ſteppes to life: and on the other ſide, admoniſheth all Gods Children to thinke humbly of themſelves, and of all that they can doe, or have done touching the cauſe and foundation of their ſalvation, and withall to magnifie highly the riches of the mercy of God, and the aboundance of the love of Ieſus Chriſt our Saviour, ſhed abroad in our hearts, acknowledging the beginning, proceeding, continuing, and finiſhing of our ſalvation to ſpring from him onelyonly. True it is, our deſtruction is not of God, Hoſ. 13.9. Iam. 1.13, 14, 15.Hos 13:9Jas 1:13Jas 1:14Jas 1:15but of our owne ſelves, but our ſalvation is not of our ſelves, but of God. Wherefore then hath God choſen us and refuſed others? made us veſſels to honour, 2 Tim. 2.20. Rom. 2.5.2 Tim 2:20Rom 2:5and left others to be veſſels to diſhonour? why hath hee taken away the hardneſſe of our ſtony hearts, and given over others to walke in their hardneſſe, and hearts that cannot repent, as he did Pharaoh? Wherefore hath he ſanctified us with his Spirit, and paſſed by many thouſand others, that they might worke out their owne deſtruction and damnation? Doubtleſſe he hath not done all theſe, nor any one of all theſe things for any good he ſaw in us, nor for any goodneſſe he foreſaw would be in us, nor for any inclination to goodneſſe hee could perceive in us, nor for any workes of preparation to make us fit for grace: for what could he ſee in us, though he be of pure eyes, but matter of his wrath to feed upon, as the fire doth upon the fuell? It was not greatnes of wealth, nobleneſſe of birth, highneſſe of eſtate, worthineſſe of condition, multitude of friends, that hee reſpected, who reſpecteth no mans perſon: ſo that when we conſider what we are of our ſelves, and how graciouſly God hath dealt toward us, we ſhould cry out with the Apoſtle, Rom. 11.33.Rom 11:33O the depth of the riches both of the wiſedome and knowledge of God, how unſearchable are his iudgements, p. 142and his waies paſt finding out, Rom. 11.33.

Laſtly, 3ſeeing it is of Gods good pleaſure that he ſaveth us, and not any thing that is in our ſelves that moued him, this ought to ſtirre us up to thankefulneſſe, and our thankefulneſſe to dutifulneſſe, and obedience toward him. The greater his mercy is, and the more free his grace is, the more wee ought to praiſe and magnifie his great Name. It is he that hath given us all, let him therefore have the praiſe of all. We have nothing in our ſelves, therefore let us challenge nothing to our ſelves. The worke is his owne, and properly belonging to him: let us take heed we commit not ſacriledge, and robbe him of the glory due to his Name. They are pure, or rather impure naturall men, that ſet up nature: and they are deſtitute of grace, that pull downe the poſt or piller of Gods grace, which holdeth up the whole building. We cannot aſcribe too much to him, wee cannot detract too much from our ſelves. We cannot deny too much to Nature; we cannot aſcribe too much to grace. Our good thoughts, our good deſires, our good deeds, our good words, (if we have any) come from without, Matth. 15.18.Matt 15:18as evill thoughts come from within, and doe defile us, as water comming from an uncleane fountaine. All our good is of his good pleaſure, and therefore it is good reaſon, that hee ſhould bee honoured and glorified in it, and for it. Hence it is, that the Apoſtle ſaith, What is it that thou haſt not received? Wee are ſo farre from comming to our iournyes end without his direction, that we cannot ſet one foot forward in the right way. Wee are ſo farre from being able to practiſe any thing that is good, that wee hauehave no power to prepare our ſelves to it, Pſal. 10.17.Ps 10:17foraſmuch as it is he that prepareth the heart, Pſal. 10.17. And the Apoſtle ſaith, We are not ſufficient of our ſelves to thinke any thing as of our ſelves, 2 Cor. 3.5.2 Cor 3:5but all our p. 143ſufficiency is of God. This uſe doth Chriſt our Saviour point unto, Mat. 11. I thanke thee, O Father, Matth. 11.25, 26.Matt 11:25Matt 11:26Lord of heaven and earth, becauſe thou haſt hid theſe things from the wiſe and prudent, and haſt revealed them to babes; even ſo, Father, for it ſeemed good in thy ſight. That which Chriſt our Saviour doth, ought we all to practiſe and performe. It belongeth to all the Elect and godly to ſhew great love to him that hath loved us firſt, and continuall thankefulneſſe toward him, becauſe wee hold our ſelves and all that we have of his gracious favour. We enjoy not any good through our owne deſervings, but all beſides our merits, nay directly againſt our merits. For by the guilt of ſinne, we deſerve to be in the ſame condition with the reprobate; and it is the great goodneſſe and mercy of God who hath ſeparated us, and allotted unto us a better eſtate, and that it goeth better with us. How often doe we requite his love with unkindneſſe? for wee give him nothing, but he giveth us all: neither doe we prevent his liberality, but he preventeth our ability (if any were) to worke in us ſuch duties as may pleaſe him.

To give.) The fourth branch of the reaſon. Theſe words containe the manner of beſtowing the promiſe, and the meanes how it is convaied unto us. As the fountaine of it is Gods good pleaſure, ſo the chanell to convay it, is his free gift. Some kinde of gifts are given, but they are firſt well deſerved by them that receive them. Againe, ſome things are given, Luke 14.11.Luke 14:11but it is with hope and expectation to have as great or greater beſtowed upon them againe, as they that give to Kings and Princes. Some things are ſaid to be given, when a ſufficient recompence is tendred and offered withall, as Gen. 23.9. Give me the cave for as much money as it is worth: Gen. 23.9.Gen 23:9and 1. King 12.2. Give me thy Vineyard, and I will give thee for it a better Vineyard then it. This giving by way of p. 144commutative juſtice, is no other then bargaine and ſale or exchange. But it is not thus with the gifts of God, who is a free giver and beſtower, hee doth not alter them, neither barter them for other, he doth not chop and change, buy and ſell his bleſſings, as men doe Bullockes in a market, that he ſhould be as much beholding to us, as we to him: He offereth with a willing heart, Doct. 10 and performeth with a free hand. This teacheth us, that all ſpirituall gifts and graces are beſtowed upon us frankely and freely. They come unto us neither by inheritance, nor by exchange, nor by bargaine and ſale, nor yet by purchaſe. True it is our Salvation and Redemption were purchaſed by Chriſt, who paid a deare price to bring us to God, (becauſe his Iuſtice required it,) Epheſ. 1.7.Eph 1:7yet was this alſo of meere grace. We have Redemption through his blood, the forgiveneſſe of our ſinnes, according to the riches of his grace. So then, albeit Salvation were purchaſed, and as I may ſay, dearely bought in reſpect of Chriſt, yet neither the whole worke, nor any part or parcell thereof was purchaſed in regard of our ſelves, who are made partakers thereof through Gods ſpeciall grace. We conferre nothing toward the attainement of Salvation, to procure to our ſelves this unſpeakable benefit. Wee cannot gratifie Chriſt Ieſus againe in any matter or meaſure, Eſay 63.3.Isa 63:3who trode the wine-preſſe of the wrath of the Father alone for us, and hath paid the utmoſt farthing that could be required of us, and therefore it commeth as a meere gratuity unto us without any purchaſe or paiment, without any money or ſatiſfaction. Rom. 3.24. & 6.23.Rom 3:24Rom 6:23This the Apoſtle teacheth, Rom. 3.24. Being juſtified freely by his grace, through the Redemption that is in Chriſt, and Chap. 6.23. The gift of God is eternall life through Jeſus Chriſt our Lord. And Peter ſpeaketh to the ſame purpoſe, 2 Pet. 1.3.2 Pet 1:3According to his divine power hee hath given us all things that pertaine unto life and godlineſſe, p. 1452. Pet. 1.3. Thus the Prophet long before proclaimed the free gift of God, without either money or money-worth, or any price; all that are a-thirſt may come freely to the waters of life, Revel. 22.17. Eſay 55.1, 2.Isa 55:1Isa 55:2John 7.37.

The reaſons are, Reaſ. 1 firſt from the generall to the ſpeciall, All good gifts and perfect gifts whatſoever are from above, and come downe from the Father of lights, Jam. 1. They ſpring not out of the earth, Iam. 1.17. Ioh. 3.27.Jas 1:17John 3:27as John 3. A man can receive nothing, except it be given him from above; neither yet come unto Chriſt, except the Father draw him, John 6.

Secondly, 2wee cannot obtaine a bit of bread to doe us any good, but we muſt have it by Gods gift, as appeareth in the Lords Prayer, where wee are taught to come to him to have our daily bread given unto us. Matth. 6.11. Deut. 9.5.Matt 6:11Deut 9:5The Iſraelites could not inherit the Land of Canaan by any inherent righteouſneſſe in themſelves, & the uprightnes of their hearts, neither yet conquer it by their owne ſword, Pſal. 44.3. Pſal. 44.3.Ps 44:3They gate not the Land in poſſeſſion by their owne ſword, neither did their owne arme ſave them, but thy right hand, and the light of thy countenance, becauſe thou hadſt a favour unto them; much leſſe then are we able to poſſeſſe the heavenly Canaan by any godlineſſe in our owne perſons.

This doctrine overthroweth all Iuſtification by our owne workes and merits, whether done before grace, Vſe 1 or in the ſtate of grace. The Apoſtle ſaith, Rom. 3.20. By the deeds of the Law ſhall no fleſh bee iuſtified in his ſight, for by the Law is the knowledge of ſinne. And Tit. 3. Rom. 3.20.Rom 3:20The kindneſſe and love of God appeared, Tit. 3.4, 5.Titus 3:4Titus 3:5not by workes of righteouſneſſe which we have done, but according to his mercy hee ſaved us: and againe, 2. Tim. 1.9. He hath ſaved us and called us by an holy calling, 2 Tim. 1.9.2 Tim 1:9not according to our workes, but according to his owne purpoſe and p. 146grace which is given us in Chriſt Jeſus before the world began. What can workes before a mans converſion availe, for as much as wee are borne dead in ſinnes and treſpaſſes, as wee have ſhewed before, being without faith, without hope, without any good, ſo that wee ſhould be juſtified by our ſinnes, and our righteouſneſſe ſhould be by unrighteouſneſſe, if we ſhould bee juſtified by theſe or any ſuch workes? Neither can workes of righteouſneſſe done in faith, and after our converſion preſent us as righteous in the ſight of God, becauſe they are all unperfect, even the beſt and the holieſt of them, that we cannot challenge righteouſneſſe by them, Pſal. 143.2. & 130. 3. &. 32.1, 2.Ps 143:2Ps 130:3Ps 32:1Ps 32:2but muſt with the Prophet cry out, Lord, enter not into judgement with thy ſervant, for in thy ſight ſhall no man living be juſtified. And againe to like purpoſe, If thou, Lord, ſhouldſt marke iniquities, O Lord, who ſhall ſtand? but there is forgiveneſſe with thee, that thou maiſt be feared. This is our juſtification to obtaine remiſſion of our ſinnes, Pſal. 32. The Servants of God doe not in the pride of their hearts advance themſelves againſt God through their owne righteouſneſſe, but they aske forgiveneſſe for their unrighteouſneſſe. The Apoſtle John ſaith, 1 Iob. 1.10.Job 1:10If we ſay that we have not ſinned, we make him a lyer, and his Word is not in us. All our righteouſneſſe is as a menſtruous cloth, Eſay 64.6.Isa 64:6ſpotted with the fleſh. Obiect. But the Adverſaries object, that the Scripture never ſaith, We are juſtified by faith onelyonly: and complaine that this word is fraudulently foyſted, and cunningly thruſt into this Queſtion, as an Addition of our owne, whereupon notwithſtanding the chiefe ſtate of the Controverſie betweene us and them dependeth. I anſwere, Anſw. The putting to of that word is not alwaies an Addition to the Text, but rather an expoſition, or explication, Luke 4.8. Deut. 6.13.Luke 4:8Deut 6:13as wee ſee the like caſe in Chriſt our Saviour, Luke 4.8. compareth with Deut. 6.13. who p. 147addeth that word without any correction, or corruption, or without any violence to the Text. Againe, the Scripture teacheth, that we are juſtified without workes, not by the workes of the Law. If then works be excluded, what can be included? or what is there eſtabliſhed but faith? what can have place in our juſtification beſide the ſame? For to ſay that a man is juſtified by faith onelyonly, and to ſay that a man is juſtified by faith without the workes of the Law, are equivalent and in effect all one thing. Even as he that ſaith, The husband ought to be maſter of the houſe, and not the wife, ſaith in effect that the husband onelyonly ought to be maſter, eſpecially when the Queſtion ariſeth, whether the man or the woman ought to be maſter: for albeit he expreſſe not the word (onelyonly) yet all men know it is neceſſarily to be ſupplied: So he that ſaith, a man is juſtified by faith without workes, implyeth withall that a man is juſtified by faith onelyonly, when the Queſtion ſtandeth, whether a man be juſtified by faith, or by good workes, or by the one and the other joyned together, albeit he doe not expreſſely adde the word onelyonly. But it is further objected, Obiect. that the works which Saint Paul excludeth, are the workes of the Ceremoniall Law, and that ſometimes he excludeth the works of Nature onelyonly, and not of Grace. I anſwer, Anſw. As though the Churches of God after their embracing the Goſpell, and walking many yeeres in the wayes of godlineſſe, were ſo ſimple and ſo fooliſh, as to make any Queſtion, whether they could bee juſtified by workes wrought before their converſion, when they were poore miſerable Idolaters, having no hope, and being without God in the world? Wherefore, the Apoſtle, as if of purpoſe he would prevent this tricke of evaſion, Rom. 4.2, 6.Rom 4:2Rom 4:6bringeth in the example of Abraham and David, even when they were in Gods favour. Obſerve p. 148farther for the clearing of this point, that he, in all his treatiſes of juſtification which are many and large, never exhorteth us to be juſtified, no more then he doth to be elected. Search the Epiſtle to the Romanes, to the Galatians, and other his Epiſtles; or the Epiſtles of Peter and John, and James, yee ſhall never finde an exhortation to be juſtified; but in theſe and other Scriptures, we have a thouſand exhortations to be holy and ſanctified. True it is, we are warned to make our election and calling ſure, as alſo wee may be, to make our juſtification ſure. But what may be the reaſon hereof? doubtleſſe, becauſe juſtification is not a vertue in man, but a grace of God, whereby he abſolveth ſinners in beholding his Sonne, as in Civill Courts, Iuſtification is an Act of the Iudge, not a vertue in him that is to be judged. Rom. 5.9.Rom 5:9Therefore he ſaith, Wee are juſtified by the blood of Chriſt; but if by juſtifying hee had meant ſanctifying or regenerating of us, he would rather have ſaid, we are juſtified by the Spirit of Chriſt: beſides they are expreſſely diſtinguiſhed elſe-where, 1 Cor. 1.30. Againe, the ſame Apoſtle concluding, that a man is juſtified by faith without the workes of the Law, Rom. 3.20.Rom 3:20muſt be underſtood to underſtand the Morall Law, to wit, the ſame Law, by which he teacheth that thoſe which have ſinned ſhall be judged. And afterward, that the Gentiles which have not the Law, Rom. 2.12, 14. & 4.2.Rom 2:12Rom 2:14Rom 4:2doe by Nature the things contained in the Law. And againe, chapter 4. when he inſiſteth upon the example of Abraham, that he was not juſtified by workes, it had beene in vaine to goe about to prove, that he was not juſtified by the workes of the Ceremoniall Law. For what had this beene, but to fight with his owne ſhaddow, ſeeing the Ceremoniall Law was not then ordained, neither was eſtabliſhed, untill foure hundred yeeres afterward? The like I might ſhew out of the Epiſtle to the Galatians; p. 149For when he teacheth, Gal. 2.16.Gal 2:16that a man is not juſtified by the workes of the Law, he excludeth the works not onelyonly of the Ceremoniall Law, but of the Morall Law eſpecially, as appeareth in the next Chapter, where he ſheweth, that Chriſt Ieſus hath delivered us from the curſe of the Law, even of that Law which ſaith, Gal. 3.26. & 5.14.Gal 3:26Gal 5:14Curſed is every man that continueth not in al things which are written in the Booke of the Law to doe them; where onelyonly the Moral Law is ſpoken of. And in the 5. Chapter he telleth them, that all the Law is fulfilled in one word, which is this, Obiect. Thou ſhalt love thy neighbour as thy ſelfe. O, but it may be ſaid, This is no better then to aboliſh and deſtroy good workes utterly, when they are excluded from juſtification: and to make our ſelves enemies to good workes, that we may live as we liſt, becauſe we teach that we cannot ſtand righteous by them in the ſight of God. God forbid. Nay, Anſw. we hold that no man can be juſtified being without good workes, albeit he cannot be juſtified by good workes. Even as the eyes are not without the eares in the body, yet the eyes onelyonly ſee, and not the eares: So faith onelyonly hath the vertue to juſtifie us, that is, to cauſe us to be abſolved from our ſinnes, and to be accounted juſt before the judgement Seate of God, becauſe it hath this property, and nothing elſe but it, to apprehend the benefits of Chriſt Ieſus, and to apply and appropriate his righteouſneſſe to the perſon that hath it. And that we are not enemies to good workes, neither reject them as ſuperfluous, let Bellarmine himſelfe as a witneſſe no way partiall to us, ſpeake for us, lib. 4. de Juſtif. cap. 7. Bellarm. lib. 4. De Iuſtific. cap. 7Adverſarij in eo conveniunt, &c. ut opera bona fieri debeant, quoniam alioqui fides non eſſet viva, nec vera, niſi fructus bonos faceret, quomodo ignis non eſt ignis niſi calefaciat: that is, It is agreed by our Adverſaries, that goodworkes, in regard of the neceſsity of their preſence, are neceſſary to p. 150ſalvation, and ought to be done, becauſe otherwiſe faith could not be lively and true, unleſſe it doth bring forth good fruits, as fire cannot be fire, except it give heat. So then, we cannot be judged to condemne good workes, even our Adverſaries themſelves being judges: yea we confeſſe a neceſſity of them, as themſelves confeſſe. Beſides, the ſame Bellarmine, after all his magnifying of the dignity of good workes to the higheſt ſtraine, as the wringing of the noſe bringeth forth blood, Prov. 30.33.Prov 30:33ſo hee teacheth they are able to endure the Iuſtice and Iudgement of God: yet I ſay after all this, hee witneſſeth and confeſſeth thus much in his owne words, Bellarm. De Iuſtific. lib. 2. cap. 3Juſtificamur à Deo gratis, id eſt, ex mera ejus liberalitate, quantum ad noſtra merita, nullo enim noſtro opere meremur juſtificari, that is, We are juſtified of God freely, that is, of his meere liberality, as touching our owne merits, for wee deſerve by no worke of our owne to bee juſtified. Now what, I pray you, ye Romaniſts, doe wee teach more then hee teacheth in thoſe words? And yet farther touching workes he ſheweth, as I have ſhewed elſewhere, Bellarm. De Iuſtific. lib. 5. cap. 7 propoſ. 3.that for the uncertainty of our righteouſneſſe, and the danger of vaine glory, it is a moſt ſafe thing to put our whole truſt in the mercy and bountifulneſſe of God onelyonly. And immediatly after, Nemoabſ que revelatione certò ſcire poteſt habere vera merita, aut in eis ad finem uſque perſeveraturum, that is, No man can without a revelation know certainely, that he hath any true merits, or whether he ſhall continue in them unto the end. I wonder therefore how they can warrant the workes of ſuprerogation in any of the Saints, and how they dare take upon them to diſpenſe the over-plus of their merits, when they avouch, that no man knoweth himſelfe whether hee have any true merits? doe they know the merits of other better then of themſelves? or can they diſpenſe that whereof the Saints themſelves are ignorant? and p. 151what doe they then meane to boaſt ſo much, and babble ſo often of their merits, when this great maſter at Rome, and a Cardinall of that purple Whore affirmeth, that no man, and therefore not himſelfe, certainely knoweth, whether he hath any merits at all, or not: and that it is therefore the ſafeſt courſe for all men to rely upon the mercy of God onelyonly? Thus they ſay and unſay, they affirme and deny, they binde and looſe, they blow hot and cold at their owne pleaſure.