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IT is a very necessary point to be knowne, what is the least measure of grace that can befall the true childe of God, lesser then which, there is no grace effectuall to saluation. For first of all, the right vn∣derstanding of this point, is the very foundation of true comfort vnto all troubled & touched cōsciences. Second∣ly, it is a notable meanes to
stirre vp thankefulnesse in them that haue any grace at all; when they shall in exami∣nation of then selues consi∣der, that they haue receiued of God the least measure of grace, or more. Thirdly, it will be an inducement, and a spurre vnto many carelesse and vnrepentant persons, to embrace the gospel, and to beginne repentance for their sinnes; when they shall per∣ceiue, and that by the word of God, that God accepts the very seeds and rudiments of faith and repentance at the first, though they be but in measure as a Graine of Musterd-seed. Now then for opening and clearing of this point: I will set downe fiue seuerall conclusions, in
such order as one shall con∣firme and explane the other, and one depend vpon the o∣ther.
IN a man there must be cō∣sidered three things, the substance of the body and soule, whereof man is saide to consist; the faculties pla∣ced in the soule and exercised in the body, as vnderstan∣ding, will, affections: the in∣tegritie
tegritie and puritie of the fa∣culties, whereby they are cō∣formable to the will of God and beare his Image. And since the fall of Adam, man is not depriued of his substance or of the powers and facul∣ties of his soule, but onely of the third, which is the puri∣tie, or integritie of nature. And therfore the conuersion of a sinner, whereof the con∣clusion speaketh, is not the change of the substance of man, or of the faculties of the soule: but a renewing and re∣storing of that puritie and holinesse which was lost by mans fall, with the abolish∣ment of that natural corrup∣tion that is in all the powers of the soule. This is the worke of God, and of God
alone, and that on this man∣ner. First of all, when it plea∣seth God to worke a change in any, he doth it not first in one part, then afterward in a∣nother, as hee that repaires a decaied house by peece∣meale: but the worke, both for the beginning, continu∣ance, and accomplishment, is in the whole man, and euery part at once, specially in the minde, conscience, will, and affections: as on the cōtrary, when Adam lost the image of God, he lost it in euery part. Secondly, the cōuersion of a sinner is not wrought all at one instant, but in continu∣ance of time: & that by cer∣taine measures and degrees. And a man is then in the first degree of his conuersion
when the holy Ghost by the meanes of the word, inspires him with some spirituall mo∣tions, & begins to regenerate and renew the inward pow∣ers of his soule. And he may in this case very fitly be com∣pared to the night in the first dawning of the day, in which though the darkenes remaine and be more in quā∣tity then the light, yet the sun hath alreadie cast some bea∣mes of light into the aire, whereupon we tearme it the breaking of the day. Now then, the very point which I teach, is that a man at this in∣stant, and in this very state (God as yet hauing but laid certen beginnings of true cō∣uersion in his heart) is the ve∣ry child of God, and that not
only in the eternall purpose of God (as all the elect are) but indeed by actuall adopti∣on: and this is plain by a ma∣nifest reason: There be foure speciall workes of grace in e∣uery child of God: his vnion with Christ, his adoption, iu∣stification, and conuersion: & these foure are wrought al at one instant, so as for order of time, neither goes before nor after other: and yet in regard of order of nature, vnion with Christ, Iustification, and adoption, goe before the inward conuersion of a sin∣ner, it beeing the fruit and effect of all. Vpon this it followeth necessarily, that a sinner in the very first act of his conuersion, is iustified, a∣dopted, and incorporated
into the misticall bodie of Christ. In the Parable of the prodigall sonne, the father with ioy receiues his wicked child; but when? surely when he saw him comming a farre off, and when as yet he had made no confession or humi∣liation to his father, but one∣ly had conceiued with him∣selfe a purpose to returne and to say, Father I haue sinned against heauen and a∣gainst thee, &c. And Paul saith of many of the Corin∣thians, that he could not speake vnto them as spiritual men, but as carnall, euē babes in Christ, 1. Cor. 3. 1. When Dauid reprooued by Nathan did but begin to repent and to say, I haue sinned, presently Nathan the Prophet of the
Lord said, The Lord hath ta∣ken away thy sin, Of this thing Dauid seemes to speake in the 32. Psal. v. 5. I said [that is, I purposed and thought with my selfe] I will confesse against my selfe mine vnrighteousnesse, and thou forgauest mine iniqui∣ties. Vpon these words Au∣gustine saith, Marke, he doth not confesse, but promiseth to confesse, & God forgiueth him. Againe, There be (saith he) three syllables, peccaui, I haue sinned: and from these three syllables the flame of a sacrifice did ascend into heauen before God. Chrysostome saith, Say thou hast sinned: and thou hast loosed thy sinne. And Ambrose saith: If he said, I will confesse, and obtained pardon before he confessed, how much more when
he had confessed, saying, I know mine iniquitie, was his sinne par∣doned▪ Gregorie on this Psal. saith, Marke how speedily par∣don comes, and how great is the commendation of Gods mercie, in that pardon comes together with the desire of confession, and remission comes to the heart, before confession breake forth in speech.
THe beginnings of con∣uersion must be distin∣guished. Some are beginnings
of preparation, some begin∣nings of composition. Begin∣nings of preparation are such as bring vnder, tame, & sub∣due the stubbernes of mans nature: without making any change at all: of this sort are the accusations of the consci∣ence by the ministerie of the law, feares and terrours ari∣sing thence, compunction of heart, which is the apprehen∣sion of Gods anger against sinne. Nowe these and the like, I exclude in the conclu∣sion; for though they goe be∣fore to prepare a sinner to his conuersion following, yet are they no graces of God, but fruits both of the law, be∣ing the ministery of death, as also of an accusing consci∣ence. Beginnings of compo∣sition
I tearme all those in∣ward motions and inclinati∣ons of Gods spirit, that fol∣low after the worke of the law vpon the conscience, and rise vpon the meditation of the Gospell, that promiseth righteousnes and life euerla∣sting by Christ: out of which motions the conuersion of a sinner ariseth, and of which it consisteth: what these are, it shall afterward appeare. A∣gaine, grace must be distin∣guished: it is two-fold; restrai∣ning grace, or renuing grace. Restraining grace, I tearme certaine common gifts, of God, seruing onely to order and frame the outward con∣uersation of men to the Law of God, or seruing to bereaue men of excuse in the day of
iudgement. By this kind of grace, heathen men haue bin liberall, iust, sober, valiant, & mercifull. By it men liuing in the Church of God, haue beene inlightned, and ha∣uing tasted of the good word of God, haue reioyced there∣in, and for a time outwardly conformed themselues ther∣to. Renewing grace is not common to al men, but pro∣per to the elect, & it is a gift of Gods spirit, whereby the corruption of a sinner is not only restrained, but also mor∣tified, and the decaied image of God restored in righte∣ousnes and true holines. Now then the conclusiō must on∣ly be vnderstoode of the se∣cond, and not of the first: for though a man haue neuer so
much of this restraining grace, yet vnlesse he haue the spirit of Christ to create faith in the heart, and to sanctifie him, he is as farre from salua∣tion as another. Thus then the sense and meaning of the conclusion is, that the verie lest measure of sauing grace, and the verie beginning or seedes of regeneration doe declare, and after a sort giue title to men, of all the merci∣full promises of God, whe∣ther they concern this life or the life to come: & are there∣fore approoued of God, if they be in truth; and accepted as greater measures of grace. That which our Sauiour Christ saith of the worke of miracles, Math. 17. 20. If ye haue faith as a graine of Mu∣sterd-seede,
ye shall say vnto this mountaine, remooue hence to yonder place, and it shall re∣mooue, must by the law of e∣quall proportion be applied to sauing faith, repentance, the feare of God, and all o∣ther graces? if they be truly wrought in the heart, though they be but as smal as one lit∣tle graine of Musterd-seede, they shall be sufficiently effe∣ctuall to bring forth good workes, for which they are ordained. The prophet Esay 42. 3. saith, that Christ shall not quench the smoking flaxe, nor breake the bruised reede, Let the comparison be mar∣ked: fire in flaxe must be both little and weake in quā∣titie as a sparke or twain, that cannot cause a flame, but on∣ly
a smoke, specially in a mat∣ter so easie to burne. Here thē is signified, that the gifts and graces of Gods spirit, that are both for measure & strength as a sparke or twaine of fire, shal not be neglected, but ra∣ther accepted and cherished by Christ. When our Saui∣our Christ heard the young man make a confession of a practise but of outward and ciuill righteousnesse, he looked vpon him and loued him: Mark. 10. 21. and when he heard the scribe to speake discreete∣ly but one good speech, that to loue god with all the heart is aboue all sacrifices, he said vnto him. That he was not for from the kingdome of heauen. Therefore no doubt, he will loue with a more speciall
loue, and accept as the good subiects of his kingdome, those that haue receiued a further mercie of God, to be borne a new of water and the spirit.
LVst or desire is two folde, naturall, & supernaturall. Naturall is that whose begin∣nings and obiect is in nature,
that is, which ariseth of the naturall will of man, and af∣fecteth such things as are thought to be good accor∣ding to the light of nature. And this kind of desire hath his degrees, yet so as they are all limited within the com∣passe of nature. Some desire riches, honours, pleasures, some learning & knowledge, because it is the light and per∣fection of the minde: some go further & seeke after the vertues of iustice, temperāce, liberality, &c. and thus many heathen men haue excelled. Some againe desire true hap∣pinesse, as Balaam did, who wished to die the death of the righteous: because it is the propertie of nature to seeke the preseruation of it selfe
But here nature staies it selfe: for where the mind reueales not, the will affects not. Su∣pernaturall desires, are such as both for their beginning and obiect, are aboue nature. For their beginning is from the holy Ghost; and the ob∣iect or matter about which they are cōuersant, are things diuine and spirituall which concerne the kingdome of heauen: and of this kinde are the desires of which I speake in this place. Againe, that we may not be deceiued in our desires, but may the better discerne thē from flittering and fleeting motions, I adde three restraints. First of all, the desire of reconciliation, the desire to beleeue, or the desire to repent &c. must be
constant and haue continu∣ance, otherwise it may iustly be suspected. Secōdly, it must be earnest & serious, though not alwaies, yet at somtimes, that we may be able to say, with Dauid, My soule desi∣reth after thee, O Lord, as the thirsty land. And, as the hart braieth after the riuers of wa∣ter, so panteth my soule after thee O God, my soule thir∣steth for God, euen the li∣uing God. Thirdly, it must be in a touched heart; for when a man is touched in conscience, the heart is cast downe, and (as much as it can) it withdrawes it selfe frō God. For this cause, if then there be any spirituall moti∣ons whereby the heart is lift vp vnto God they are with∣out
doubt from the spirit of God. Thus then I auouch, that the desire of reconciliati∣on with God in Christ, is re∣conciliation it selfe: the desire to beleeue, is faith indeede: & the desire to repent, repen∣tance it selfe. But marke how. A desire to be reconciled, is not reconciliation in nature, (for the desire is one thing, & reconciliation is another) but in Gods acceptation: for if we being touched throughly for our sins, do desire to haue them pardoned, and to bee at one with god, God accepts vs as reconciled. Againe, desire to beleeue, it is not faith in nature, but onely in Gods ac∣ceptation, God accepting the will for the deede. That this doctrine is the will and word
of God, it appeares by these reasons. First of all, God hath annexed a promise of bles∣sednes, & of life euerlasting, to the desire of grace. Mat. 5. Blessed are they which hun∣ger and thirst after righteous∣nesse, for they shall bee satisfied Ioh. 7. 38. If any man thirst, let him come to mee and drinke. Reuel. 2. 1. I will giue vnto him which is a thirst, of the well of the water of life freely. Now what is this to thirst? pro∣perly it is, when wee are in a drought or drines, and want drinke to refresh vs, & desire it. And therefore by all re∣semblance, they are saide to thirst after righteousnes, that want it, and would faine haue it: And they thirst after christ that feele themselues out of
Christ, and desire, yea long after the blood of Christ, that they might be refreshed with it in their consciences. Here then we see, that the desire of mercy, in the want of mercy, is the obtaining of mercie: and the desire to beleeue, in the want of faith, is faith. Marke then: though as yet thou want firme and liuely grace, yet art thou not alto∣gether voide of grace, if thou canst vnfainedly desire it, thy desire is the seede, concepti∣on, or bud of that which thou wantest. Now is the spring∣time of the ingrafted word or the immortall seede cast into the furrowes of thy heart: waite but a while, vsing the good meanes to this ende ap∣pointed, and thou shalt see
the leaues, blossomes, & fruit will shortly follow after. Se∣cōdly, the desire of any good thing is accepted of God, as the liuely inuocation of his holy name, Psal. 10. God hea∣reth the desire of the poore. Psal. 145. He will fulfill the desire of him that feareth him. When Moses said nothing, but one∣ly desired in heart the helpe and protection of God at the redde sea, the Lord said vnto him, Why criest thou vnto me? Exod. 14. 15. And when wee know not to pray as wee ought, Paul saith, that the spirit maketh request by the inward groanes of the heart, Rom. 8. 26. Hence I gather, that when a man in his weak∣nesse praies with sighes and groanes, for the gift of liuely
faith, the want whereof hee findes in himselfe, his very praier on this manner made, is as truly in acceptation with God, as a praier made in liuely faith. And here it is further to be considered, that Paul calls these groanes vn∣speakable, and why? Of most interpreters they are thought to be vnspeakable, by reason of their greatnesse, and this I will not denie: it seemes neuerthelesse that they are so tearmed by reason of their weakenesse, for they are commonly small, weake, and confused in the hearts of Gods children when they are distressed: and the words following seeme to import thus much: for when it had beene said that Gods spirit in
vs makes request with grones not to be vttered: some man might happily reply and say, if we cannot discerne and vt∣ter these grones in our selues what are we the better? Paul addes therfore, that although we know not, yet God a sear∣cher of all things hidden in the heart, knowes the minde and meaning of the spirit. And thus the wordes yet fur∣ther afoard a comfortable in∣struction to the children of God, namely, that beeing in distresse, whether in life or death, if by grace we can but sigh or sob vnto God, though it be weake and feeble like the faint pulse in the time of death; we, or the spirit of God in vs, doe indeede make re∣quest vnto God that shall bee
heard, yea, (as the words are) wee doe more then make re∣quest: and though we do not alwaies see what Gods spirit makes vs to sigh after, yet god doeth. To the testimonie of Scripture, I adde the testimo∣nies of godly and learned men, not to prooue the do∣ctrine in hand; but to shew a consent, and to prooue thus much, that the thing which I auouch, is no priuate phan∣tasie of any man Easily (saith Ambrose of God) is he recon∣ciled,* 1.1 a 1.2if he be instantly intrea∣ted. Augustine saith, Let thy desire be before him, and thy fa∣ther which seeth in secret shall reward thee openly: for thy de∣sire is thy praier, and if thy desire be continuall, thy praier is con∣tinuall. Hee addes further in
the same place, that the desire is a continuall voice, and the cry of the heart, and the inward in∣uocation of God, which may be made without intermission, A∣gaine, To desire the helpe of grace is the beginning of grace. Againe,b 1.3 The whole life of a good Christian, is an holy will and desire. And that which thou desirest, thou seest not: but by desiring, art (as it were) inlar∣ged and made capable, that whē it shall come which thou shalt see, thou maist bee filled. Basil saith,* 1.4 Onely thou must will, and God will come of his owne ac∣cord.c 1.5 Bernard saith, what, is not desire a voice? Yea a very strong voice. God heareth the desire of the poore: and a conti∣nuall desire, though wee speake nothing, it is a voice continued.
d 1.6Luther saith, Christ is then truely omnipotent, and then tru∣ly raignes in vs, when wee are so weake that wee can scarce giue any groane. For Paul saith, that one such groane is a strong crie in the cares of God, fil∣ling both heauen & earth.e 1.7 Againe, Very fewe know, how weake and small faith and hope is, vnder the crosse, and in temp∣tation. For it appeares, then to bee as smoking flaxe, which a good blast of winde would prae∣sently put out: but such as be∣leeue in these combates, and ter∣rours against hope, vnder hope, that is, opposing themselues by faith in the promise of Christ, a∣gainst the feeling of sinne, and the wrath of God, doe finde af∣terward that this litle sparke of faith (as it appeares to reason,
which hardly perceiueth it) is peraduenture as the whole ele∣ment of fire which filleth all heauen and swalloweth vp all terrours and sinnes.f 1.8 Againe, the more wee finde our vnwor∣thinesse, and the lesse wee finde the promises to belong vnto vs, the more must wee desire them, beeing assured that this desire doth greatly please God, who desireth and willeth that his grace should bee earnestly desi∣red. This doeth faith, which iudgeth it a pretious thing, and therefore greatly hungreth and thirsteth after it, and so ob∣taines it. For God is delighted to fill the hungrie with good things, & to send the rich emptie away. g 1.9Theodore Beza saith, If thou finde not thine heart in∣wardly touched, pray that it may
bee touched: for then must thou know that this desire is a pledge of the fathers will to thee,h 1.10 Kē∣nitius saith: When I haue a good desire, though it do scarcely shew it selfe in some little and slender sigh, I must be assured that the spirit of God is present: and wor∣keth his good worke.i 1.11 Vrsinus saith, Faith in the most holy men in this life is imperfect and weake. Yet neuerthelesse, whoso∣euer fecles in his heart an ear∣nest desire, and a striuing against his naturall doubtings, both can and must assure himselfe that he is indued with true faith. A∣gaine, Wicked men doe not de∣sire the grace of the holy spirit, whereby they may resist sinne. And therefore they are iustly depriued of it: for hee that ear∣nestly desireth the holy Ghost
hath it alreadie: because this desire of the spirit cannot be but from the spirit: as it is saide, Blessed are they that hunger and thirst after righteous∣nesse, for they shall bee satisfi∣ed.l 1.12 Bradford saith, Thy sins are vndoubtedly pardoned, &c. for God hath giuen thee a peni∣tent and beleeuing heart: that is, an heart which desireth to repent and beleeue: for such an one is taken of him (he accepting the will for thee deede) for a pe∣nitent and beleeuing heart in∣deede.m 1.13 Taffine saith, Our faith may be so small and weake as it doth not yet bring forth fruits, that may bee liuely felt of vs, but if they which feele them∣selues in such estate, desire to haue these feelings [namely, of Gods fauour and loue] if they
aske them at Gods hands by praier: this desire and praier are testimonies that the spirit of God is in them, and that they haue faith alreadie: for, is such a desire, a fruit of the flesh, or of the spirit? it is of the holy spirit, who bringeth it forth onely in such as hee dwells in, &c. Then these holy desires and praiers be∣ing the motions of the holy Ghost in vs, are testimonies of our faith, although they seeme to vs small and weake. As the wo∣man that feeleth the moouing of a childe in her body, though very weake, assureth her selfe that shee hath conceiued, and that shee goeth with a liue child, so if wee haue these motions, these holy affections, and de∣sires beforementioned, let vs not doubt but that wee haue the
holy Ghost (who is the author of them) dwelling in vs, and conse∣quently that we haue also faith. Again he saith, 1. If thou hast begun to hate and she sinne, 2. If thou feelest that thou art di∣spleased at thine infirmities, and corruptions: 3. If hauing offen∣ded God thou feelest a griefe, and a sorrow for it: 4. If thou de∣sire to abstaine: 5. If thou a∣uoidest the occasion: 6. If thou trauailest to doe thy endea∣uour: 7. If thou praiest to God to giue thee grace: all these holy affections, proceeding from none other then from the spirit of God, ought to be so many pled∣ges, and testimonies that he is in thee. (n) Masterknockes saith, Albeit your paines sometimes be so horrible that you finde no re∣lease nor comfort, neither in
spirit nor bodie, yet if they heart can onely sob vnto God, despaire not, you shall obtaine your hearts desire. And destitute you are not of faith: for at such a time as the flesh, naturall reason, the law of God, the present torment, the diuell at one doe crie, God is an∣grie, and therefore there is nei∣ther helpe nor remedie to be ho∣ped for at his hāds: at such time, Isay, to sob vnto God, is the demonstration of the secret seede of God, which is hidden in Gods elect children: and that onely sob is vnto God a more acceptable sacrifice, then with∣out this crosse, to giue our bodies to be burnt euen for the truthes sake. More testimonies might be alleadged, but these shall suffice.
Against this point of do∣trine
it may be alleadged, that if desire to beleeue in our weakenesse be faith indeede; then some are iustified and may be saued wanting a liue∣ly apprehension and full per∣swasion of Gods mercie in Christ. Ans. Iustifying faith in regard of his nature is al∣waies one and the same, and the essentiall propertie there∣of, is, to apprehend Christ with his benefites, and to as∣sure the very cōscience there∣of. And therefore without some apprehension and assu∣rance, there can bee no iusti∣fication or Saluation in them that for age are able to be∣leeue. Yet there bee certaine degrees and measures of true faith. There is a strong faith, which causeth a full appre∣hension
and perswasion of Gods mercie in Christ. This measure of faith the Lord vouchsafed Abraham, Da∣uid, Paul, the Prophets, A∣postles, and Martyrs of God. It were a blessed thing if all beleeuers might attaine to this height of liuely faith, to say with Paul, I am perswa∣ded, that neither life, nor death, nor any thing else, shal bee able to separate vs from the loue of God in Christ: but all cannot; therfore there is another degree of faith lower then the former, and yet true faith, called a litle or weake faith, and it also hath a power to apprehend and ap∣plie the promise of saluation, but as yet by reason of weak∣nes, it is infolded (as it were)
and wrapt vp in the heart, as the leafe and blossome in the bud. For such persons as haue this weake faith, can say in∣deede, that they beleeue their sinnes to be pardonable, and that seriously in their hearts they desire to haue them par∣doned: but as yet they can not say, that they are without all doubt pordoned. And yet the mercie of God is not wā∣ting vnto them. For in that they doe, and can desire, and indeauour to apprehēd, they doe indeed apprehend; God accepting the desire to doe the thing, for the thing done, This which I say will the bet∣ter appeare, if the groundes thereof be considered. Faith doth not iustifie in respect of it selfe, because it is an action
or vertue: or because it is strong, liuely, and perfect: but in respect of the obiect there∣of, namely Christ crucified, whom faith apprehendeth as he is set forth vnto vs in the word and Sacraments. It is Christ that is the author, and matter of our iustice, and it is he that applieth the same vn∣to vs: as for faith in vs, it is but an Instrument to apprehend & receiue that which Christ for his part offereth and gi∣ueth. Therefore, if faith erre not in his proper obiect, but follow the promise of God, though it doe but weakely apprehend, or at the least, cause a man onely to Endeauour and Desire to ap∣prehend, it is true faith, and iustifieth. Though our ap∣prehension
be necessarie, yet our saluation stands rather in this, that God apprehends vs for his owne, then that we apprehend him for ours. Phi. 3. v. 12. And rather in this, that we are knowne of him, then that we know him. Gal. 4. 9.
THat is, if men endeauour to please God in all things, God will not iudge their doings by the rigour of his law: but will accept their litle and weake endeauour, to do that which they can do by
his grace, as if they had per∣fectly fulfilled the lawe. But heere remember I put this caueat; that this indeeuour must bee in and by the whole man; the very minde, con∣science, will, and affections doing that which they can in their kindes: and thus the en∣deauour to obey which is a fruit of the spirit, shall bee distinguished from ciuil righ∣teousnesse, which may bee in heathen men, and is onely in the outward, and not in the inward man. The trueth of this conclusion appeares by that which the Prophet Ma∣lachi saith, that God will spare thē that feare him, as a father spares his childe: who accepts the thing done, as well done, if the child shew his good will
to please his father, and to doe what he can.
VNderstand this conclusi∣on as the former, namely that griefe of the hart for the want of any grace necessarie to saluation, is as much with god as the grace it selfe. Whē beeing in distresse, we cannot pray as we ought God ac∣cepts the very groanes, sobs, and sighes of the perplexed
heart, as the praier it selfe. Rom. 8. 26. When we are grieued, because we cannot be grieued for our sinnes, it is a degree & measure of god∣ly sorrow before God.* 1.14 Au∣gustine saith well: Sometimes our praier is lukewarme, or ra∣ther cold and almost no praier: nay sometime it is altogether no praier at all, and yet we cannot with griefe perceiue this in our selues: for if we can but grieue because we cannot pray, we now pray indeede. Hierom saith,* 1.15 Then we are iust when we doe acknowledge our selues to be sinners: Againe, this is the true wisedome of man, to know him∣selfe to be imperfect: And (that I may so speake) the perfection of all iust men in the flesh is im∣perfect: Augustine again saith
That the vertue which is nowe in a iust man is thus farre forth perfect, that vnto the perfecti∣on thereof, there belongs a true acknowledgement and an hum∣ble confession of the imperfecti∣on thereof. A broken and con∣trite heart after an offence, is as much with God, as if there had bin no offence at al. And therefore so soone as Dauid after his grieuous fall, in hea∣uinesse of heart confessed his sinne, saying in effect but thus much: I haue sinned, the Pro∣phet in the name of the Lord pronounceth the pardon of his sinne in heauen, and that presently.
SVndry persons by the E∣uangelists are said to be∣leeue, which had onely seene the miracles of Christ, and as yet had made no further pro∣ceedings, but to acknowledge Christ to be the Messias; and to submit themselues to him & his doctrine, which after∣ward should be taught. On this maner the woman of Sa∣maria belieued, and many of
the Samaritans vpon her re∣port: and a certaine ruler, by reason of a miracle wrought vpon his sonne, is said to be∣leeue, and all his houshold. Ioh. 4. 42. 52. When our Sa∣uiour Christ commended the faith of the Apostles, terming it a rocke, against which the gates of hell should not pre∣uaile, it was not the plentifull knowledge of the doctrine of saluation: for they were igno∣rant of many articles of faith, as namely of the death, resur∣rection, ascention, and king∣dome of Christ: but because they beleeued him to be the sonne of God, & the sauiour of mankinde, and they had withall resolued themselues to cleaue vnto him, and the blessed doctrine of saluation
which hee taught, though as yet they were ignorant in ma∣ny points. The holy Ghost commendeth the faith of Ra∣hab when shee receiued the spies. Now this her faith was indeed but a seed and begin∣ning of liuely faith: for then shee had onely heard of the miracles done in Egypt, and of the deliuerance of the Is∣raelites, and was thereupon smitten with feare, and had conceiued a resolution with her selfe, to ioyne her selfe to the Israelites, and to worship the true God. Now these and the like, are tearmed belee∣uers, upon iust cause: for though they bee ignorant as yet, yet their ignorance shall bee no continuing or lasting ignorance: and they haue ex∣cellent
seedes of grace, name∣ly a purpose of hart to cleaue to Christ, and a care to profit in the doctrine of saluation, whereof they haue some litle knowledge.
THe wickednesse of mans nature, and the depth of hypocrisie is such, that a man may & can easily transforme himselfe into the counterfeit and resemblance of any grace of God. Therefore I put downe in this last conclusion
a certaine note, whereby the gifts of God may be discer∣ned, namely, that they grow vp and increase as the graine of Musterd-seede to a great tree, and beare fruit answera∣bly. The grace in the heart is like the graine of Musterd-seede in two things. First it is small to see to at the begin∣ning: secondly, after it is cast into the ground of the heart, it increaseth speedily, and spreads it selfe. Therefore, if a man at the first haue but some litle feeling of his wants, some weake and faint desire, some small obedience, he must not let this sparke of grace goe out, but these motions of the spirit must be increased by the vse of the word, Sacra∣ments, and praier: and they
must daily bee stirred vp by meditating, endeauouring, striuing, asking, seeking, knocking. The master deli∣uering his talents to his ser∣uants, saith vnto them: Oc∣cupie till I come, aud not hide in the earth, Matth. 25. 26, Paul vseth an excellent speech to Timothie: I exhort thee to stirre vp the gift of God which is in thee, name∣ly, as fire is stirred vp by often blowing, and putting to of wood. 2. Tim. 1. 6. As for such motions of the heart that last for a weeke, or a mo∣neth, and after vanish away, they are not to bee regarded: & the Lord by the Prophet Ose complaineth of them, saying, O Ephraim, thy righ∣teousnes is like the morning
dewe, chap. 6.
Therefore considering, grace vnlesse it be confirmed and exercised, is indeede no grace; I will heere adde cer∣taine rules of direction, that wee may the more easily put in practise the spirituall exer∣cises of inuocation, faith, and repentance: and thereby also quicken and reuiue the seeds and beginnings of grace.
1. In what place soeuer thou art, whether alone or a∣broad, by day or by night, and whatsoeuer thou art do∣ing, set thy selfe in the presēce of God: let this perswasion alwaies take place in thy hart that thou are before the liuīg God: and do thy endeauour, that this perswasion may smite thy heart with awe and
reuerence, and make thee a∣fraid to sin. This councell the Lord gaue Abraham. Gen. 17. 1. Walke before me and be vp∣right. This thing also was pra∣ctised by Enoch, who for this cause is said to walke with God.
2. Esteeme of euery pre∣sent day as of the day of thy death: and therefore liue as though thou were dying; and doe those good duties euery day, that thou wouldest doe if thou were dying. This is Christian watchfulnesse; and remember it.
3. Make catalogues and bills of thine owne sinnes, specially of those sinnes that haue most dishonoured God, and wounded thine owne conscience: set them before thee oftē, specially then, whē
thou hast any particular oc∣casion of renewing thy re∣pentance, that thy heart by this dolefull sight may bee further humbled. This was Dauids practise when hee considered his waies, and turned his feet to Gods com∣mandements, Psal. 119. 57. And when he confessed the sinnes of his youth. Psal. 25, This was Iobs practise, when he said he was not able to an∣swer one of a thousand of his sinnes vnto God. Iob. 9. 1.
4. When thou first ope∣nest thine eyes in a morning, pray to God, and giue him thankes heartily: God then shall haue his honour, and thy heart shall be the better for it the whole day follow∣ing.
For we see in experience, that vessels keepe long the taste of that liquor wherwith they are first seasoned. And when thou liest downe, let that be the last also: for thou knowest not, whether fallen a sleepe, thou shalt euer rise againe aliue. Good therefore it is, that thou shouldest giue vp thy selfe into the hands of God, whilst thou art waking.
5. Labour to see and feele thy spirituall pouerty, that is, to see the want of grace in thy selfe, specially those inward corruptions, of vnbeliefe, pride, selfe-loue, &c. Labour to be displeased with thy self: and labour to feele, that by reason of them, thou standest in neede of euery drop of the blood of Christ to heale and
clense thee from those wants: and let this practise take such place with thee, that if thou be demaunded, what in thine estimation is the vilest of the creatures vpon earth? thine heart and conscience may answer with a loud voice, I, euen I, by reason of mine owne sinnes: and againe, if thou be demaunded, what is the best thing in the world for thee? thy heart and conscience may answer againe with a strong and loud crie, One drop of the blood of Christ to wash away my sinnes.
6. Shew thy selfe to bee a member of Christ, and a ser∣uant of God, not only in the generall calling of a Christi∣an, but also in the particular calling in which thou art pla∣ced.
It is nothing for a ma∣gistrate to be a Christiā man, but he must also be a Christi∣an magistrate: it is not inough for a master of a family to be a Christiā man, or a Christiā in the Church, but the must al∣so be a Christiā in the family & in the trade which he fol∣loweth daily. Not euery one that is a common hearer of the word, and a frequenter of the Lords table, is therefore a good Christian, vnlesse his conuersation in his priuate house, and in his priuate af∣faires, & dealings be sutable: There, is a man to be seene what he is.
7. Search the scriptures, to see what is sinne, and what is not sinne in euery action: this done, carry in thy heart a
constant and resolute pur∣pose, not to sin in any thing: for faith and the purpose of sinning can neuer stand toge∣ther.
8. Let thine endeauour be sutable to thy purpose: and therefore doe nothing at any time against thy conscience, ritely enformed by the word: exercise thy selfe to eschew euery sinne, and to obey God in euery one of his comman∣dements, that pertaine either to the generall calling of a Christian, or thy particular calling. Thus did good Iosias, who turned vnto God with all his heart, according to all the lawe of Moses. 1. King. 25. 25. and thus did Zacharie and Elizabeth, that walked in all the commandements of
God without reproofe, Luk. 1. 6.
9. If at any time against thy purpose and resolution, thou bee ouertaken with any sinne little or great, lie not in it, but speedily recouer thy selfe by repentance: humble thy selfe, confessing thine of∣fence, and by praier intreat the Lord to pardon the same, and that earnestly, till such time as thou findest thy con∣science truly pacified, and thy care to eschew the same sinne increased.
10. Consider often of the right and proper ende of thy life in this world, which is not to seeke profit, honour, plea∣sure, but that in seruing of men, wee might serue God in our callings. God could, if it
so pleased him, preserue man without the ministry of man, but his pleasure is to fulfil his worke and will in the preser∣uation of our bodies, and sal∣uation of our soules, by the imploiment of men in his ser∣uice, euery one according to his vocation. Neither is there so much as a bond slaue, but he must in and by his faithful seruice to his master, serue the Lord. Men therefore doe commonly profane their la∣bours and liues, by aiming at a wrong ende, when all their care consisteth onely in get∣ting sufficient maintenance for them and theirs, for the obtaining of credit, riches, & carnall cōmodities. For thus men serue themselves, & not God, or men: much lesse doe
they serue God in seruing of men.
11. Giue all diligence to make thy election sure, and to gather manifold tokens thereof. For this cause ob∣serue the worke of Gods prouidence, loue, and mercy, both in thee and vpon thee, from time to time: for the se∣rious consideration of them, and the laying of them toge∣ther when they are many and seuerall, minister much dire∣ction, assurance of Gods fa∣uour, and comfort. This was the practise of Dauid, 1. Sam. 17 14. Psal. 23. all.
12. Thinke euermore thy present estate whatsoeuer it bee, to bee the best estate for thee: because whatsoeuer be∣falls thee, though it bee sick∣nes,
or any other affliction, or death, befals thee of the good prouidence of God. That this may the better bee done, labour to see and acknow∣ledge a prouidence of God, as wel in pouertie as in abun∣dance, as well in disgrace as good report, as well in sicke∣nes, as in health, as well in life as in death.
13. Pray continually, I meane not by solemne & set praier, but by secret and in∣ward eiaculatiōs of the heart, that is, by a continuall eleua∣tion of minde vnto Christ, sitting at the right hand of God the Father, and that ei∣ther by prayer or giuing of thankes so often as any occa∣on shall be offered.
14. Thinke often of the
worst and most grieuous things that may befall thee, either in this life or death for the name of Christ: make a reckoning of them, and pre∣pare thy selfe to beare them: that when they come, they may not seeme strange, but be borne the more easily.
15. Make conscience of idle, vaine, vnhonest and vn∣godly thoughts: for these are the seedes and beginnings of actuall sin in word & in deed. This want of care in orde∣ring and composing of our thoughts, is often punished with a fearefull temptation in the very thought, called of Diuines, Tentatio blasphemia∣rum, a tentation of blasphe∣mies.
16. When any good mo∣tion
or affection riseth in the heart, suffer it not passe away, but feede it by reading, medi∣tating. praying.
17. Whatsoeuer good thing thou goest about, whe∣ther it be in word or deed, do it not in a conceit of thy selfe, or in the pride of thy heart, but in humility, ascribing the power whereby thou doest thy worke, and the praise thereof to God, otherwise thou shalt finde by experi∣ence, God will curse thy best doings.
18. Despise not ciuill ho∣nestie: good conscience and good maners must goe togi∣ther: therefore remember to make conscience of ly∣ing, and of customable swea∣ring in common talke: con∣tend
not either in deede or word with any man, be curte∣ous and gentle to all, good and badde: beare with mens wants and frailties, as hasti∣nesse, frowardnesse, selfeli∣king, curiousnesse, &c. passing by them as being not percei∣ued: returne not euill for euill, but rather good for e∣uill: vse meate, drinke, and ap∣parell in that manner and measure, that they may fur∣ther godlinesse; and may be as it were signes in which thou maiest expresse the hid∣den grace of thy heart: Striue not to goe beyond any, vn∣lesse it be in good things: goe before thine equals in giuing of honour, rather then in ta∣king of it: make conscience of thy word, and let it bee as a
bond: professe no more out∣wardly thē thou hast inward∣ly in heart: opresse or defraud no man in bargaining: in all companies either doe good, or take good.
19. Cleaue not by inor∣dinate affection to any crea∣ture, but aboue all things qui∣et & rest thy mind in Christ, aboue all dignitie and ho∣nour, aboue all cunning and policie, aboue all glorie and honour, aboue all health and beautie, aboue all wealth and treasure, aboue all ioy and de∣light, aboue al fame & praise, aboue all mirth and conso∣lation, that mans heart can feele or deuise beside Christ.
With these rules of pra∣ctise, ioyne rules of meditati∣on; whereof I propound sixe
vnto thee, as I finde them set downe by a learned Diuine, called Victorius Strigelius.
Wee must not fall away from God for any creature.
Infinite eternitie is farre to be preferred before the short race of this mortall life.
We must hold fast the pro∣mise of grace, though wee loose all temporall blessings and they also in death must needes be left.
Let the loue of God in Christ, and the loue of the Church for Christ, be strong in thee, and preuaile against all other affections.
It is the principall arte of a Christian, to beleeue things inuisible, to hope for things deferred, to loue God when hee shewes him to be an ene∣mie, and thus to perseuere vnto the ende.
It is a most effectual reme∣dy for any griefe, to quiet our selues in a confidence of the presence and helpe of God: and to aske of him, and with∣all to waite either for some easement or deliuerance.
All the works of God are done in contrarie meanes.
Lib. 7. in Luc. c. 66.
Si impen∣sè rogatur. on Psal. 36.
Exposit. Epist. Iohn, tract. 4. cap. ••.
Hom. of hu∣militie.
Sup. Cant. Ser. 84.
Tom. 4. pag. 124.
Ib. fol. 156
Lib. fol. 300
Resp. ad Acta Col∣loq. Mon∣pel.
Locor. com. par. 1.
Catechis.
Epistle to Carelesse.
Booke of the markes of Gods children.
Com. 4. l. 1. ad Simpli. in fine.
Lib. 1. con∣tra. Pelagianos.