God and so forth Hitherto concerning the parts of Gods prouidence the sorts follow The prouidence of God is two fold Generall or speciall Of the generall prouidence of God The generall prouideÌ„ce of God is that wherby the whole world is gouerned Gen. 7.1 2.3 And that is declared especially beheld in the preseruation or destruction of things The preseruatioÌ„ of things is that whereby God preserueth all creatures the better to declare his loue towards them Psal 36.8.9 Psal 104. throughout 105.106 Mat. 6.26.30 Preseruation is either vniuersall or speciall The vniuersall preseruation is that whereby he is present with all and euery creature euen with the euill so that he may preserue them onely as long as pleaseth him Psal 104. throughout Mat. 6.26.30 That is made manifest by their succeeding one another or by their continuance By their succeeding one another whereby one sort dying or perishing another sort coÌ„meth in their roome as for example men after men beastes after beastes corne after corne or one season after another season as for example the spring after the winter the sommer after the spring the fall of the leafe after sommer winter after the fall of the leafe By their continuaunce as for example of those things which are voyde of these changes as the continuance of the heauenly motions of the sunne and other starres of the continuall springing of riuers c. Particular preseruatioÌ„ is that whereby he doth take the care of euery particular thing seuerally Mat. 6.30 and 10.29.30 Psal 56.9 God nuÌ„breth euen the teares of his children The destruction of things is that whereby God doth destroy whatsoeuer he will that he might shew euident examples of his most iust iudgements Psal 104.29 and Psal 105. 10. Gene. 7.4 and 19.24 Num. 16.31 The vse of this doctrine of Gods prouidence is three fold 1. That we should be patient in aduersities Rom. 5.3 Iam. 1.3 Iob. 1.21 2 That we should be thankefull in prosperitie Deut. 8.10 1. Thess 3. â—8 3 That we should haue a most sure hope layed vp for the time to come in God our most faithfull father certainly knowing that there is nothing that can draw vs away from his loue Rom 5.2.4.5.6 Rom. 8.38.39 Hitherto concerning the generall prouidence of God his speciall prouidence followeth Of Gods speciall prouidence The speciall prouidence of God is that prouidence whereby God doth particularly gouerne men The workes of Gods speciall prouidence are either vniuersall or particular The vniuersall workes are those which belong to all men generally And the vniuersall workes are these predestination the naturall manifestation and affliction the hid motion of the wils of men and the gouerning of all humane actions Of Predestination Predestination is an ordaining of men being fallen either to eternall life or to eternall death Predestination is two fold Election or reprobation Election and reprobation are properly referred to mankind already made fallen corrupted by sinne but by a metonymie or putting of the effect for the cause euen the very decree of chusing and reiecting is called by that name also Election is that predestination whereby God of his free mercy doth deliuer out of the common destruction whomsoeuer it pleaseth him Ephes 2.3.4.5.6.7 God is pleased to declare his mercy on the elect because when he might most iustly cast away all mankind for sinne into which they had falleÌ„ willingly for we all were the sonnes of wrath by nature euen as well as others he of his free mercy deliuered some from that coÌ„mon destruction that euery mouth might be stopped and the whole glory of our saluation might be attributed to God alone Ephe. 2.3.4.5.6.7 Reprobation is that predestination by which God according to his iustice doth leaue those on whom he will not take mercy in the destruction into which they haue willingly throwen themselues headlong Hitherto concerning predestination now concerning the naturall manifestation of God The naturall manifestation of God Of the naturall manifestation of God is that which is done by the helpe of nature to this end that the excuse of the ignorance of God of sin might be taken away from all men And that naturall manifestation is either by the law of nature or by the workes of nature The law of nature is a naturall knowledge ingraueÌ„ in the harts of men in the first creation teaching a difference betweene honest and dishonest things that we may seeke after the first eschew the latter Rom. 1.32 2.15 The manifestation of God by the workes of nature is that naturall manifestation by which through the workes of creation God doth shew forth his eternall power and diuinity Rom. 1.19.20 Hitherto concerning the naturall manifestation of God now concerning afflaction Of affliction Affliction is a worke of Gods speciall prouidence whereby God according to his eternall decree doth afflict men Affliction is either the punishment or the crosse Of the punishment Punishment is an affliction which God layeth on men for sinne And that is either Gods chastisement or his reuengement ChastismeÌ„t is a punishmeÌ„t whereby God chasteneth the elect for their sinnes that he might sturre them vp to repentance Esay 2.17 Psal 119.71 Gods reuengement is that punishment whereby God doth take veÌ„geance on the sins of the wicked that he might destroy them Gods reuengement is two fold spirituall or bodily Gods spirituall reuengement is that which doth pertaine to spirituall things or to the soule And that is either the hardening of theÌ„ or the withdrawing of Gods grace The hardening of them is a spirituall reuengement when God by his iust iudgement doth leaue some in their naturall blindnesse and naughtinesse The withdrawing of Gods grace is a spirituall reuengement when God for the sins of men doth take away his grace from them whom he had begun to enlighten The bodily reuengement is a reuengemeÌ„t which God layeth on the wicked in things pertaining to the body Againe reuengement is either temporall or eternall The temporall reuengement is a punishmeÌ„t which is layed on the wicked in this life that by it as by a preparation they might be prepared to the most grieuous punishment of hell which at the length remaineth for them Eternall reuengement is a punishment which the wicked shall endure in hell for euermore without any end Hitherto concerning the punishment now concerning the crosse The crosse is the afflictioÌ„ Of the crosse of the Church both of the whole Church specially of the particular and holy members thereof but not for their sin but that the godly treading in the steps of the crosse of Christ may be conformed to his Image 1. Pet. 4.13.15 Phil. 3.10 Rom. 8.28 Coloss 1.24 Heb. 12.2 1. Pet. 2.21 And this crosse is two fold temptation martyrdome The diuine temptation is the crosse of the godly by which God tryeth the faith which they haue in his promises by present or imminent affliction and setteth the same before
inward or outward The outward calling is a calling which is done by the Ministers of Gods word And that is two fold effectuall or vneffectuall Mat. 22.2 The effectuall calling belongeth to the elect in whose harts the word preached doth abide The vneffectuall calling belongeth to the reprobate in whose harts the word of God either findeth no abode or else vanisheth away so that it is become to them the sauour of death and a matter of more grieuous condemnation Thus much concerning the outward calling now concerning the inward The calling that is inward is a calling which is wrought by the holy spirit by whoÌ„ the father draweth vs and giueth vs to his sonne Iohn 6.37.44 and 17.11 Hitherto concerning our calling to Christ now concerning our calling to some office The calling to some office is the separating of a fit person to some office Rom. 1.1 Thus farre concerning our calling now concerning Gods couenant Gods couenant is a bargaine which God hath made with meâ— in which God promiseth to men some good requireth of them again that they performe those things which he commandeth And that couenant is either eternall or temporall The eternall couenant is a couenant in which God promiseth men eternall life And that is two fold the couenant of workes or the couenant of grace The couenant of workes is a bargaine of God made with men coÌ„cerning eternall life to which is both a condition of perfect obedience adioyned to be performed by man also a threatning of eternall death if he shal not performe perfect obedience Gene. 2.17 The couenant with Moses is the couenant of workes The repetition of the couenant of workes is made by God Exod. 19.5 Deut. 5.2 1. King 8.21 Heb. 8.9 and that chiefly for foure causes 1. That God by all meanes might stirre vp men to performe obedience 2. That euery mouth might be stopped and all the world might be made subiect to the condemnation of God for not performing perfect obedience Rom. 3.19 3. That he might manifest mans sinne and naughtinesse Rom. 3.19.20 and 7.7.8.9.10.11 4. That he might thrust vs forward to seeke to be restored in the couenant of grace Gal. 3.22 and 5.23 Thus much concerning the couenant of workes now concerning the couenant of grace Of the couenaÌ„t of grace The couenant of grace is the reconciling of the elect with God by the death of the only mediatour Rom. 8.30 2. Cor. 5.17.18.19.20.21 Heb. 9.15 The mediatour That onely mediatour is our Lord Iesus Christ who onely doth reconcile vs to his father by his satisfaction and merit Gene. 3.15 and 11.35 Gal. 3.12.13.14 Gene. 15.18 17.2.10.11 Exod. 6.4 the Epistle to the Heb. Chap. 7.8.9 10. The couenant made with Abraham is the couenant of grace Actes 3.25 The couenant of grace is also called the Testament because this reconciliation was made and ratified by the death of the testatour Christ comming betweene Heb. 9.16.17 Christ purchased reconciliation between his heauenly father and vs by his death and there withall left it vnto vs no otherwise theÌ„ parents dying doe leaue their goods to their children And that perpetually is one and the selfe same if we consider the substance thereof as there is but one Church in all ages one true faith ReligioÌ„ of Saints one God one mediatour Christ but one sacrifice for sins but one righteousnesse redeÌ„ptioÌ„ of the world one manner for all the ages of the world to obtaine saluation namely by faith in Christ Heb. 13.8 Reuel 13.8 1. Tim. 2.5 Rom. 12. and 4.3 Ephes 1.10 Rom. 9.5 Col. 1.18 Ephe. 2.21 Actes 4.2 Mat. 11.27 Iohn 14.6 Luke 10.24 Iohn 8 56. Gene. 3.15 and 22.18 But by the circumstances it is called the old or new Testament It is called the old Testament or couenant because it was hid from the faithfull by diuers shadowes and figures before Christ was manifested in the flesh Gene. 12.7 Heb. 9.4.18 Exod. 24.8 It is called the new TestameÌ„t or couenaÌ„t because it is clearely manifested to the faithfull by Christ himselfe shewed in the flesh Heb. 8 6. Therefore the faithfull in the old Testament had Christ as yet couered in a type or rather they looked for a true manifestation of him but we haue him manifested indeede They had figures we haue the thing it selfe they did reioyce in outward and ceremoniall things we triumph in spirituall and the things signified without types Ierem. 31.31 Matth. 26.28 1. Cor. 11.25 Heb. 8.9.10 and Chap. 9. and 10. Of the couenant of grace there be two parts the promise of grace the answering againe of a good conscience The former respecteth God the later respecteth the faithfull Heb. 8.10.11.12 Of the promise of grace The promise of grace is the first part of the couenant of grace by which God promiseth freely his benefites purchased by Christ vnto all those who beleeue in Christ The benefites purchased by Christ for vs and promised in the Gospell are these the giuing of the holy spirit the communion with Christ and our preseruation in this communion and the giuing of eternall life Of the giuing of the holy spirit The giuing of the holy spirite is a benefite of God by which he giueth vs his holy spirite who maketh vs partakers of Christ and of all his benefites Of the knowledge of the holy spirit there be two parts the first concâ—rning the person of the holy spirite the second concerning his office If we consider his person he is true God equall with the father and the sonne Actes 5.3.4 Gene. 1.2 Math. 28.19 Mar 16 15. But the office of the holy spirite is this that by him the father and the sonne doe shew foorth their power and execute the decrees of their will in creating sustaining and mouing all things but chiefly in mouing the harts of those that heare Gods word and in sanctifying and quickning the elect with eternall saluation Thus farre concerning the giuing of the holy spirite now concerning our communion with Christ Of our communion with Christ Our communion with Christ is the benefit of God whilest he giueth to the beleeuers Christ himselfe and his merits that he might powerfully worke in them eternall life Iohn 3.16 Rom. 8.32 That is also called our ioyning vnion knitting together with Christ our ingrafting into Christ the eating of Christes flesh the drinking of Christes bloud the bringing of vs vnder one head ioyning into one body vnder one head to wit Christ Ephes 1.10 our washing in the bloud of Christ the quickning of vs the raysing of vs from the dead the placing of vs in heauen together with Christ Ephes 2.5.6 Now the communion of all Saintes with Christ is one and the selfe same that is to say onely spirituall There is not a bodily entrance and remayning of Christ within the bodies of the Saints neither doth Christ dwell spiritually in some and bodily in other some but in all beleeuers spiritually onely And that is
a naturall offence subiection to punishment because of the fall of our first parents Rom. 5.12 So death went ouer all men Originall naughtinesse is a naturall deprauing and corruption of mans whole nature This naughtinesse is not the very nature of mā it selfe but onely sticketh to mans nature from which it is alwayes to be discerned euen after the deprauing And that is both in the soule in the body Naughtinesse in the soule is two fold the darknesse of the minde and the losse of free will or of free choise to good and the disorder of the affections of the hart naughty disposition to vices Naughtinesse of the body is also two fold the disorder of the moueable members and diseases which come by nature Thus much concerning originall sinne now concerning Actuall sinne Of actuall sin Actuall sinne is that sinne which we our selues commit And first that is either inward or outward Inward sinne is euery euill thought and doubting concerning God and his will incredulitie and the rest Outward sinne is euery word deed or gesture contrary to the law and will of God Outward sinne is either hid or manifest An hid sinne is that which no man is priuie of besides he which did commit it A manifest sinne is that sinne which other men also are priuie vnto and are offended made worse thereby Therefore it is specially called an offence Of an offence An offence is a speech or deed whereby an other is made worse An offence is either giuen or taken An offence giuen is an vngodly doctrine or euill example of maners which doth hurt others either because they doe imitate the same or because by it men are discouraged from the Gospell An offence taken is when either by some right doctrine or necessary deed hypocrites are offended and conceiue hatred of the Gospell and godly men And that is also called a Pharisaicall offence Againe sinne is either raigning or not raigning which some men call deadly or veniall A sinne raigning is that sinne which the sinner doth not resist by the grace of the holy spirit regenerating him to eternall life and therefore it maketh him subiect to eternall death except he repent and obtaine pardon by Christ A sinne not raigning is that sinne which the sinner resisteth by the grace of the holy spirit regenerating him to eternall life and therefore he is not subiect to eternall death because he repenteth him and doth obtaine pardon by Christ Euery sinne in it owne nature is deadly that is to say it deserueth eternall death but it is made veniall that is to say it doth deserue pardon and forgiuenesse so that it doth not bring to the regenerate death eternall by grace through Christ Moreouer euery sin is either against conscience or not against conscience Sinne against conscience is a sinne when a man knowing the will of God doth contrary to it of set purpose Sin which is not against conscience is that sin which is cōmitted of him that knoweth not the will of God or else the sin is acknowledged and lamented of the sinner to be a sin yet it cānot perfectly in this life be auoyded as for example originall sin and many other sinnes of ignorance and infirmity Furthermore sinne is either pardonable or vnpardonable Pardonable sin is that sinne which is forgiuen to him that repenteth and to him that asketh remission through Christ Such are all sinnes except the sin against the holy Ghost Vnpardonable sinne is that sinne which is not forgiuen neither in this world nor in the world to come Mat. 12.31 Mar. 3.28 Luk. 12.10 Heb. 6.4.5.6 1. Iohn 5.16 Of this sort is the sinne against the holy Ghost The sinne against the holy Ghost is that sin where Gods truth is resisted or denyed of set purpose after that the minde is confirmed and taught in the truth by the testimony of the holy spirite whosoeuer commit this sinne are punished by God with blindnesse so that they can neuer repent and therefore cannot obtaine forgiuenesse Moreouer sinne is either affected or vnaduised An affected sinne is that sin which is committed of meere malice or stubburnnesse An aduised sinne is that sinne which is cōmitted of rashnesse or infirmity Lastly euery sin is by it selfe or by accidēt Sinnes by them selues are all sins which are forbidden by the law of God Sinnes by accident are the actions of the vnregenerate which indeed are commanded by God but yet they displease God because of the defectes and vices concurring in the wicked or else indifferent actions which are done with offence Thus farre concerning the euill of the offence now concerning the euill of the punishment Of the euill of the punishmēt The euill of the punishment is euery destructiō or afflictiō or forsaking of the reasonable creature whereby God punisheth sins Thus much concerning the subiect of Gods prouidence now concerning the parts thereof The partes of the prouidence of God Of the prouidence of God there are two parts Action and permission Augustine in his booke called Enchirideon to Laurentius There is not any thing done but that which the almighty would haue to be done either suffering it to be done or he him selfe doing it and now nothing could be done if he did not suffer it neither doth he suffer any thing to be done against his will but willingly Nothing therfore is done but that which either God him selfe doth or suffereth to be done Of the action of God The action respecteth good things which God himselfe doth amongst which are numbred the euill of the punishments as men call them because they tend to that which is good morally The action of God is either by meanes or without meanes The action by meanes is when God for the performing of certaine workes vseth the ministery of secōdary causes as instruments Of Gods instruments And the instruments which God vseth are either good or euill God doth alwayes vse well both of them that is to say both the good and the euill instruments also God vseth the euill either to exercise and try the faith patience and constancy of the elect as it is manifest by the example of Iob or else to chasten the elect so doubtlesse Absalom was vsed by God to chasten Dauid or to punish euill men that the euill might be punished by the euill Esay 21.2 Now although he vse euill instruments yet he is not the author or partaker of any sin at all which appeareth euen by this that at the length he doth most seuerely punish those wicked instruments whose helpe he vsed Esa 14.5.6.29 Although also euill men do nothing neither can doe any thing but that which is decreed of God yet they cannot be excused neither can they haue any excuse then are worthily punished because they doe not regard the decree and glory of God neither that end which God hath purposed with himselfe but their owne euill purpose that they might bring that to effect that is
For to hate sinne is to turne away from it and to shunne it Nehem. 9.35 Ierem. 36.3 Ezech. 14.6 A profitable sadnesse is true feare and grief of conscience for sinnes committed by which we offend God ioyned with the true hatred of sinne Esay 66.2 2. Cor. 7.11 Ioel. 2.12.13 Deut. 4.29 Ionas 3.8 2. King 22.19 Hitherto concerning the mortification of the old man now concerning the quickening of the new man The quickning of the new mā is the other part of repentance Of the quickening of the new man whereby a new spirituall life is raysed vp in vs. Gal. 2.19 Rom. 6.10.11 And that same is called our resurrection with Christ Of this there be two parts the comfort of the conscience and spirituall gouernement The comfort of the conscience is the true ioy of a contrite cōscience in God hauing receiued forgiuenesse of sins by faith through Christ Psal 51.10.14 Rom. 5.1 Esay 57.15.16.17.18 and 61.1 Esay 49 13. The spirituall gouernement is the other part of quickning by which God leadeth by his spirit the regenerate in the right way of his commandements so that they liue no longer to sin but to God and do lead a new life Rom. 6 throughout Also 7. and 8. where he speaketh largely of sanctification or regeneration Dauid very often prayeth to God for this spirituall gouernement chiefly Psal 119.33.34.35 and euery where throughout the whole Psalme So Psal 25.8.9.10 Thus far concerning the regeneratiō of the soule now concerning the regeneration of the body Of the regeneration of the body The regeneration of the body is that by which the body is made obediēt to the spirit being regenerated Rom. 12.1 Therfore there is both a mortification and quickning of the body also Rom. 6.12 c. The parts of the regeneration of the body are two the bridling of the affections and the ruling of the moueable members The bridling of the affections is the first part of the regeneratiō of the body by which the affectiōs of the body are tamed that they might obey reason regenerated The ruling of the moueable mēbers is the other part of the regeneration of the body by which all the members of the body are ruled lest being thrust forward by the rēnāts of corrupted lusts they shuld do any thing cōtrary to the cōsent of the mind will regenerated The testimony of regeneration is a holy and iust life O how many are there who by their wicked life do openly shew that they are not regenerated An vpright man a corrupted mā a regenerated man an vnregenerated man differ by a rationall respect and not in subiect and truth of being Hitherto concerning the parts of regeneration the perpetuall adioynts thereof remaine Of the spirituall warfare The spirituall warfare or battell and victory of the Saints are things continually accompanying regeneration The spiritual battel or warfare is the battel of a regenerated mā by which he fighteth against the deceipts of the deuill the bad exāples of the world the sollicitings of his owne flesh as the causes of sinne resisteth them stoutly Rom. 7.8 and so forward Gal. 5.16.17 The victory of the saints is a victory wherby the Saints doe through Christ ouercome the snares of the deuill of the world and their owne flesh Hitherto concerning regeneration now concerning adoption and the freedome of the sonnes of God Of adoption Adoption is a benefit of God by which he receiueth vs for Christes sake to be his sonnes and maketh vs heires of heauen and eternall life with him Rom. 8.15.16.17 Gal. 3.26 Ephes 1.5 Iohn 1.12 Adoption is two fold imperfect is that which we haue in this life of this it is spoken to the Romanes For ye haue not receiued the spirit of bondage againe to feare but the spirite of the adoption of sonnes by which we crye Abba father And they already haue obtained this adoption who haue receiued Christ by faith Iohn 1.12 The other adoption is perfect which in the resurrection shal be giuen of that it is spoken in the same Chapter to the Romanes Euery creature sigheth and waiteth for the reuealing of the sonnes of God Moreouer euen we also hauing the first fruites of the spirite doe sigh within our selues wayting for the adoption and redemption of our bodies Thus farre concerning adoption now concerning the freedome of the sonnes of God The freedome of the sonnes of God is the deliuering of vs by Christ from a spirituall bondage Gal. 5.1 The freedome of the sonnes of God is either inward or outward The inward freedome is that which belongeth to the inward life Iohn 8.31.36 And that is two fold freedome from eternall bondage and freedome from the bondage of sinne Freedome from eternall bondage is that by which we are freed from the power and tiranny of the deuill and from condemnation and eternall death Iohn 8.36 By this we are comforted in the conflict of conscience with the iudgement of God Freedome from the bondage of sin is that by which we are deliuered from the dominiō of sinne that sin may no longer raigne ouer vs but that we being iustified and endued with the holy spirit might liue to righteousnesse and vnto God Iohn 8.34 2. Cor. 3. where the spirit of the Lord is there is liberty Rom. 6.6 and so forward euen to the end 2. Pet. 2.19 Galat. 5.13 Thus much concerning inward freedome now concerning outward freedome Of Christian libertie The outward freedome is that which pertaineth to the outward life And it is called Christian liberty because it belongeth to Christians onely And that is two fold freedome from the lawes of Moses and freedome in indifferent things Of freedome from the lawes of Moses Freedome from the lawes of Moses is that by which Christians are loosed from the ceremoniall Iudiciall lawes of Moses namely so farre forth as they onely pertaine to the ciuill gouernement vnder Moses 1. Cor. 9.1.19 2. Cor. 3.17 Heb. 9.10 For such lawes which belong to the law of nature and by which all nations are bound are not abrogated Freedome in indifferent things is that by which Christians are free in the vse of indifferent and meane things 1. Cor. 9.1 Of freedome in indifferent things Things indifferent or meane things are those which are neither commanded nor forbidden by God but are deliuered and instituted by men Of indifferent Such are the ceremonies instituted by humane authority for good orders sake These may be kept or omitted by the power of Christian liberty They may indeed be obserued in this respect namely for the preseruing of concord and auoyding of the offence of the weake Rom 14.15.16 1. Cor. 8.1.9 11.29 2. Cor. 11.12 but so that alwayes there be no false opinion namely 1. of merit as though the obseruing of them might merit forgiuenesse of sinnes 2. Of worship as though God would be worshipped with thē cōtrary to his expresse word Mat. 15. In vayne they worship me according
of Christ 9. Because if at any other time in suffering the griefes of this life yet especially in the agony of death the power of comfort which the spirite of Christ ministreth doth beyoÌ„d all account ouercome the sorrowes of death 10. Because the flesh indeede is weake but the spirit is ready Mat. 26.41 Therfore the whole man doth not feare death indeede but his meaner part namely the flesh 11. Because the desire that we haue clearely to behold God and to be deliuered from whole sinne doth greatly diminish mitigate the feare and sorrow of death 12. Because our loue towardes the faithfull who ouercoÌ„ming death haue gone before vs and with whom we greatly desire to be ioyned in one country ought to be no lesse then it is towardes them whom we leaue aliue behind vs in this miserable exile and from whom we are loth to be separated who must yet notwithstanding by and by follow after vs. 13. Because we do so euidently and so often perceiue the mercy of God towardes our children being dead therefore it becommeth vs to be of a resolute mind especially sith we know that we are sealed with the pledge of the holy spirite 14. Because we must not make greater account of this naturall life then of the spirituall for so it is meet that the desire hereof might lessen the feare of death 15. Because we certainly know that the soule indeede is immortall and is caried by Angels to the assembly and congregation of the first borne who are written in heaueÌ„ Luke 16.22 Heb. 12.13 And we know that the body resteth in the earth neither indeed hath one vnfitly called the graue the hauen of the body 16. Because we beleeue the resurrection of the body and life eternall 17. Because as in the whole life so in the agony of death God doth not suffer his seruants to be teÌ„pted aboue that which they are able to beare but doth giue euen the issue with the teÌ„ptation 1. Cor. 10.13 That in deed is a wonderfull thing which Gregory saith in his Morals Some dye laughing But we had rather say that death is ouer-come in vndergoing it manfully 18. Because we must not thinke so carefully of a quiet death as of an holy life For as Augustine said excellently We must not thinke that death euill before which hath gone a holy life And as the same man sayth He cannot dye euilly who hath liued well and he hardly dyeth well who hath liued euilly 19. Because death neuer is altogether vntimely whether we respect the good or wicked For the godly are called before the time that they should no loÌ„ger be vexed of the euill but the euill and wicked are taken away that they should no loÌ„ger persecute the good As the same Augustin saith 20. Because this life is filled with so many great miseries that death compared with it is taken to be a remedy not a punishment as Ambrose iudged 21. Because he that hath an extreme feare to dye doth not hope to liue aâ—â—â—r death as saith Chrysostome 22. Because it is better to offer that I meane our spirit for a free will offering to God which otherwise we are bound to restore because it is his due as Chrysostome saith 23. Because as death is euill to the euill so it is good to the good to whom all things worke together for good 24. Because death is the way to life as Ambrose wisely saith 25. Because this death is the reparing of life as the Church singeth 26. Because as Bernard saith The death of the iust is good by reason of the rest it bringeth with it better because it reneweth vs best because it putteth vs out of daunger And as the same man saith the death of sinners is bad worser worst of all but the death of the good is good better best of all 27. Because that death is good which taketh not away life but traÌ„slateth it into a better estate This a senteÌ„ce of the same Bernard 28. Because as the same man also witnesseth death hath freed vs from death life from errour grace from sinne 29. Because faithfull men take death to be but a name onely as saith Chrysostome 30. Because God ruleth death that it cannot be a cause of any euill Hitherto concerning comfort now concerning the rest of the benefites The hearing of the elects prayers is a benefite of God whilest the elect praying in Christes name God performeth vnto them all things which profit their saluation Iohn 9.31 Psal 145.18.19 Iohn 14.13.14 and 15.16 Defence against enemies is a benefite of God whilest he so defendeth the elect against their spirituall and bodily enemies that by no meane they can hinder their saluation Deliuerance out of dangers is a benefit of God whilest he doth often beyond all hope of man deliuer his elect being in distresse that so trying his presence in their perils they might reioyce in him The gift of perseuerance is a benefite of God whilest he doth so seale in the elect the grace of Iesus Christ by the holy spirite that they continue in it euen to the end and can not fall from it Rom. 11.29 Matth. 24.24.1 Iohn 2.19.27 2. Pet. 2.18 Iohn 10.28 Rom. 8.35 Luke 22.32 Hitherto concerning our preseruation in this communion with Christ now concerning the gift of eternall life The gift of eternall life is a benefite of God purchased for vs by Christ when after this life God will giue the elect that they may liue with him for euer Hitherto concerning the promise of grace now concerning the answering againe of a good conscience The answering again of a good conscieÌ„ce is the other part of the couenant of grace whereby the beleeuers do againe promise to God that they will in true saith receiue his benefites and that they will serue him in true righteousnesse and holynesse the better to declare their thankefulnesse towardes him Hitherto concerning the eternall couenant now concerning the temporall couenaur Of the temporall couenant The temporall couenant is a couenant in which God promiseth men temporall good things Of this sort was the couenant which God made with mankind after the flood that he would not destroy the world any more with a flood Gene. 9.8 and so forward And that standeth vpon the eternall couenant is as it were belonging thereunto Hitherto concerning Gods couenant now concerning the diuine signe Of sigues August in his 2. book of Christian doctrine Chap. 1. Phil. Melanct. The diuine signe is that which of it selfe doth cause some diuine thing to come into maÌ„s mind besides that shew which it offereth vnto the senses Or else it is some thing offering it selfe vnto the senses which putteth men in minde of some other thing which is ioyned with that signe A signe is either naturall or giuen A naturall signe is a signe which by nature hath that selfe same thing in it which it signifieth Of this sort is the rainebow signifying either showres or faire
principally is called Antichrist 2. Thess 2.7 and that false Prophet Reuel 16.13 In this place especially two things are to be considered first Antichrist himselfe secondly the Church of Antichrist Concerning Antichrist himselfe the question is both what he is who he should be That Antichrist is a man exercising a kingdome the head of the vniuersall Apostacy or falling away from the fayth and professing the name of a Christian indeede but yet setting himselfe both against Christ and the doctrine of Christ hauing a double and supreme power to wit a spirituall and secular boasting himselfe with deceaueable signes and miracles an inchaunter making a compact with the deuill an idolatrer an hypocrite a blasphemer ambitious and proude lawlesse leading a single life and forbidding marriage and yet hee himselfe a filthy fornicatour and adulterer a Sodomite and that whoore of Babylon abstayning from certaine kindes of meates and yet giuen to riotousnesse couetous cousening men of their money wily giuen to vanitie alyer cruell a tyrant a persecuter murtherer of the Saints vaunting himselfe as God and lifting vp himselfe against all powers and maiesties both in earth and also in heauen arrogating to himselfe the deuine power and absolute dominion of Christ by a double and fourth fall that is to say by the Romaine Monarchie out of the rubbishes thereof by litle and litle rising and increasing by the power forcible working of Sathan in the citie compassed with seuen hils that is to say at Rome and in the temple of God that is to say in the Church but he shall be discouered in the last times of the world and at the length by the glorious comming of Christ shall vtterly be abolished 2. Thess 2.3 Dan. 7.8 Reuel 17.1 18.3 13.11 and euery where throughout the Reuelations Thus farre is shewed what Antichrist is now who it is THAT ANTICHRISR IS THAT POPI OF ROME euen as both the Canon lawe and also the liues and actes of the Bishoppes of Rome doe expressely shew Thus farre concerning Antichrist himselfe now concerning the Church of Antichrist The Church of Antichrist is the Church of Rome falsely called Apostolicall and Catholike wheras it is indeede an Apostaricall Church that beast and indeede disguising it selfe and which doth represent the liuely image of the Monarchy of the Romaines heretofore defaced of their gouernement power honour and seat among all Nations Reuel 11.7.8 and 13.3 and so forward and euery where in the Reuelations and experience also doth watnesse the same Of this Church there be two parts to wit the head and the members The head of this Church of Antichrist is Antichrist himselfe the Pope of Rome the sonne of perdition and minister of the Dragon The members of it be eyther the Clergie or the Laiâ—y The Clergy are those vncleane spirits comming out of the mouth of the Dragon of that beast and false Prophet Reuel 16.13 Of them there be three orders Cardinals false Bishops and the filthy heape of Canonists scholemen and Monkes Cardinals are those vncleane spirits comming forth of the mouth of the Dragon of that beast and false Prophet who goe to the Kings of the earth and of the whole world honored by that Antichrist of Rome with a Cardinals hatte and sent out that euen like frogs by their clamorous and vnpleasant craking they might be importunate which all men to the intent they may gather them to the battle against God Reuel 16.13.14 False Bishops are vncleane spirits coÌ„ming out of the mouth of the Dragon of that same beast false Prophet who for a great price do buy their cope at Rome and haue speciall iurisdiction both ciuill and ecclesiasticall That heape of Canonists Scholemen and Monkes are vncleane spirites comming out of the mouth of the Dragon of that same beast and false Prophet euery one according to his place vnderpropping the sea of Rome by murders and lyes But amongest the Monkes those newe Monkes now adayes haue the cheifty who by a false name are called Iesuits whereas they are indeede Esauites or Iebusites So much concerning Antichrist now concerning false Christs False Christs are dissembled enemies of Christ who vaunt themselues to be Christ Matth. 24.26 Mar. 13.21 Luk. 17.23 Such were Simon Magus Bencocab Dauid Gorgius who was burnt at Basill The end of the first Booke of the partitions of diuintie THE SECOND BOOKE of the definitions and partitions of Diuinitie framed according to the rules of a naturall Methode by Amandus Polanus of Polansdorfe Of good workes THE second part of the word of God is concerning good workes that is to say which prescribeth and commandeth what works are to be done by the faithfull that so men may performe thankefulnes due to God for the deliuerance from sin and eternall death Phil. 1.27 Iam. 2.20 Tit. 3.8 Good workes are workes commanded by God which are done of a true faith to the glory of God alone Rom. 14.13 Heb. 11.6 And yet they are before God neither righteousnes it selfe nor any part of righteousnes neither haue they any whit of merit in them Esa 64.6 Rom 3.28 Ephes 2.8.9 Luk. 17.10 Euery singular good worke hath two sins set against it the one as disagreeing the other as contrarie Of hypocrisie The former of them is hypocrisie that is to say a fayning of godlinesse and honesty or if you will a new found godlinesse the workes whereof doe seeme to haue some affinity and agreement with good workes and therefore they doe oftentimes delude men with a shew and nearenesse of goodnesse but in very deede are diuerse from them eyther because they are not commaunded by God but are fayned and coÌ„manded by men vnder the opinion of vprightnes or although they are commanded by God yet they are done of hypocrisie either to deceiue others or for the shewe of godlines after the manner of the Pharises Although sometime there may be more differeÌ„ces or disagreemeÌ„ts then one But the sinne which is opposed to a good work as contrary therto is that which is simply contrary to it And euen as the summe of our faith is comprehended in the Creed of the Apostles so the law of God is the direction and rule of good workes Both the adioints and also the kindes of good workes are to be considered Of the adioynts of good works The adioynts of good works are two fold some if we respect God and some if we respect men If we respect God they are two fold that is the childlike feare of God and subiection that we owe to God Of the childlike feare of God The childlike feare of God is a feare of the anger and iudgement of God against sin whereby we are stirred vp reuerently to obey God and flie sinne Or else the childlike feare of God is that whereby we feare as the chiefest euill of all least we displease God through disobedience Psal 5.8 Such a feare is in the elect and it consisteth in three things First
THE SVBSTANCE OF CHRISTIAN RELIGION SOVNDLY SET FORTH in two bookes by definitions and partitions framed according to the rules of a naturall method by Amandus Polanus professor of Diuinitie The first booke concerneth faith The second concerneth good workes The principall pointes whereof are contained in a short table hereunto annexed Translated out of Latin into English by E. W. This is life eternall that they know thee to be the onely verie God and him whom thou hast sent Iesus Christ Ioh. 17.3 Whatsoeuer I command you take heede that you do it Thou shalt put nothing therto nor take any thing therfrō Deu. 12.32 LABORE ET CONSTANTIA Imprinted at London by R. F. for Iohn Oxenbridge dwelling in Paules churchyard at the signe of the Parrot 1595. TO THE RIGHT HONORABLE AND HIS VERIE GOOD LORD THE LORD Edward Earle of Bedford and to the right honorable also and vertuous Ladie the Ladie Lucie his wife E. W. wisheth all growth of goodnesse in this life and in the end euerlasting blessednesse through Christ MAy it please your HH to vnderstand that hauing by my fathers appointmēt for exercise sake according to my poore skill translated out of Latin into English this worthy worke following and God hauing besides prepared a way when I did neither thinke nor know of it to bring it to light sight of men by putting it into Print I bethought my selfe as well as my want of yeares discretion would suffer me of some worthy persons patrōs to whom I might dedicate these my simple labours Amōgst many none came more oftē more iustly into my remēbrance thā your HH whose affectiō in the Lord to my father and some measure of Christian care for me in the world haue made me bold euen as it were to presume to dedicate these simple fruits of my first trauailes vnto you What reasons I haue besides those alledged to lead me thereto I shall not need largely to lay out Your HH zeale to Religion your fauours to me as also some declaration of all dutifull thankefulnesse from my selfe towards you for the same haue greatly prouoked me In whō though there be nothing as in regard of my selfe and paines taken herein that may commend it yet as in respect of the worke it selfe sure I am not by mine owne iudgement I protest for how weake and childish that is I very well know but by the sentence of sundry very learned men both for the soundnesse and sufficiencie of the things therein contained as also for the methodicall maner of handling the same there will be found much that may well beseeme your HH profession and place And so earnestly praying the good acceptation of that which is done that vnder your HH patronage it may be the better receiued amongst men and humbly beseeching the continuance of your HH fauours that so I may the better proceede in godlinesse and learning whereunto my parents though not able indeede of themselues to maintaine me therein haue vnfainedly dedicated me I my self haue willingly vowed my selfe and hartily crauing pardon for my boldnesse scapes this or any other way cōmitted I humbly end At Londō the first of this Ianuarie 1595. Your HH humble and dutifull as he is much bound Elijahu Wilcocks The titles of the common places handled in these Partitions 1 Of the word of God pag. 1.179 2 Of God pag. 2. 3 Of the attributes of God pag. 2. 4 Of the persons of the Deitie or of the holie Trinitie pag. 12. 5 Of the workes of God pag. 14. 6 Of the decree of God where also of the decree of Predestination pag. 16.17 7 Of Creatiō where of the image of God pag. 18.19 8 Of good and euill Angels pag. 20.21 9 Of man his state and free will pag. 21.22.23 10 Of the prouidence of God pag. 28. 11 Of good pag. 28. 12 Of euill pag. 29. 13 Of sinne pag. 29. and those that follow 14 Of the action of God pag. 36. 15 Of the instruments of God pag. 36. 16 Of Gods permission or sufferance pag. 40. 17 Of the conseruation of things pag. 42. 18 Of Predestination pag. 44. 19 Of the naturall manifestation of God where concerning the law of nature pag. 45. 20 Of afflictions the crosse pag. 46. and those that follow 21 Of Gods secret mouing of the wills pag. 49. 22 Of Gods gouerning of all humane actiōs pag. 50. 23 Of the supernaturall manifestation of Gods will pag. 51. 24 Of the law of God whereof the decalogue or 10. Cōmandemēts 52. those that follow 25 Of the ceremoniall and iudiciall law of God pag. 63 26 Of the Gospell pag. 63. 27 Of Christ of his person of his double state incarnation conception by the holy spirit of his personall vnion of the maiestie of the humane nature of Christ of the cōmunicating of the Idioms or properties of his birth obediēce suffering death burying descēsion to hell exaltation resurrection from the dead ascension into heauen sitting at the right of God his father pag. 64. and following 28 Of the office of Christ or of the office of the Mediatour pag. 78. and following 29 Of the foretelling of things to come pag. 82. 30 Of Gods promises pag. 84. 31 Of Gods threatnings pag. 86. 32 Of Gods calling pag. 87. 33 Of the couenant of God pag. 89. 34 Of the benefits purchased to vs by Christ pag. 89 35 Of the cōmuniō or fellowship with Christ pag. 91. 36 Of iustification where of forgiuenesse of sinnes pag. 93. 37 Of regeneration or sanctification where of repentance pag. 94. 38 Of adoption pag. 100. 39 Of the libertie of the sonnes of God where of Christian libertie and of things indifferent pag. 102. and those that follow 40 Of comfort vnder the crosse in death pag. 105 and so forward 41 Of diuine signes where of miracles and the Sacraments pag. 114. 115. and so forward 42 Of Baptisme pag. 132. 43 Of the Supper of the Lord. pag. 136. c. 44 Of the workes of God after this life where of the generall resurrectiō the last iudgement and glorification of the elect pag. 151. 152. and those that follow 45 Of the true Church where of true Religion pag. 155. c. 46 Of the Ministers of the Church pag. 159. 60. 47 Of the Ecclesiasticall power where of the power of order iurisdiction of the lawfull calling of Ministers of the power of the keyes of the Ecclesiasticall discipline of excōmunication pag. 163. 164. and so forward 48 Of Counsels pag. 170. 49 Of the false Church where of false Religiō of the enemies of Christ and his kingdome of the Iewes of their reiection and restitutiō of the Mahumetistes heretickes Anrichrist of the Church of Antichrist and of false Prophets pag. 172. 173. and following The second booke 50 Of good workes pag. 179. 180. Of things adioyned thereto pag. 180. 51 Of things disagreeing with good workes where of the feare of God of constancie prudence
3.20 Againe the will of the regenerate man is free to euill first because the regeneration renewing of nature that is to say of the mind will affections is onely begun not perfected in this life and alwayes the reliques of flesh or sinne doe remaine which do somewhat both darkē knowledge in the minde also tosse turne the will so that we cannot by and by doe those things which we would Mar. 9.24 Ro. 7.18 so following 1. Cor. 13.12 Secondly because the regenerate are not alwayes powerfully ruled by the holy spirit but now then for a time are as it were forsaken and left to themselues by God who doth not so manifest his power in thē as before time that they falling into sin might be humbled 2. Sam. 24.1 1. King 8.57 Psal 51.13 Esa 62.17 Eze. 16.6 63. Rom. 11.32 2. Cor. 12.7 Hitherto concerning the will of men in this life now concerning their will in the life to come In the life to come there shal be one will of those that are blessed and another of those that are damned The will of the blessed after this life shal be free onely to good not to euill so that they shall not onely not sin nor chuse the euill but they shall not be able to sinne or to chuse the euill that is to say that they shall will nothing but that which is good And hereof there are two reasons 1 Because their regeneration shal be perfect and not begun onely as now it is Mat. 22.30 1. Cor. 3.12 .1 Iohn 3.2 2 Because they shall neuer be forsaken but shal be gouerned continually ruled powerfully of God in all their actions that they should not erre frō a right course 1. Cor. 15.28 The will of the dāned shal be onely to euill for euermore because they shall alwayes be without any repentance and hope of pardon deliuerance shall remaine in the kingdome of Sathan be thrust forward by him and their owne lustes and shall fight against God Mat. 25.46 Mar. 9.43 Hitherto concerning creation now concerning the prouidence of God Of the prouidence of God The prouidence of God is a worke of God by which he gouerneth all things according to his own will doth direct them to his owne glory and to the saluation of the elect Otherwise it is called the gouernement the rule also and kingdome of God Psal 93.1 and 97.1 and 99.1 and 103.19 And that is a perpetuall testimony of Gods presence in all places Neither doth any thing happen rashly or by chance but all things are done by the prouidence of God according to his fatherly counsell and will Neither yet is that done without Gods will which is done contrary to his will Both good and euill is gouerned by the prouidence of God Good is that which God alloweth Of good as for example all the substances of things their quantities and qualities which they haue by creation their motions and changes their actions and euents as farre forth as they are motions and do agree with Gods nature and will as it is expressed in his word Whatsoeuer therefore is remaining either in deuils or in men by creation is good Good is either naturall or morall Naturall good is euery good thing which God hath created in nature to those vses of men which please God as the sunne moone the earth the water meat drinke rayment Morall good is an action agreeing with the eternall and vnchangeable wisedome of God manifested in Gods law which both by creation is ingraffed in the mindes of men and afterwardes published abroad by Gods voyce Or else morall good is euery good action agreeing with the will of God reuealed in his word Thus much concerning good now concerning euill Euill Of euill is a destruction of the nature created by God And that is either the euill of the offence or of the punishment Both these euils are set downe Iere. 18.8 If this nation shall turne away from their euill concerning which I haue spoken against them it shall also repent me of the euil which I purposed to haue done vnto it Euill of the offence is sinne Sinne Of sinne is euery thing contrary to the law of God Sinne is either of deuils or of men The sinne of the deuils is that into which euill Angels haue fallen And that is two fold their fall the malice following their fall The fall of the deuils is their falling away from God whereby they haue left their own standing assigned them in heauen for ministration The malice following vpon the fall of the deuils is that whereby they are for euer made the enemies of God and of men and are caried with an vnreconcilable hatred towardes God and men 1. Iohn 3.8.9 1. Pet. 5.8 Ephes 6.12 Thus farre concerning the sinnes of deuils now concerning the sinnes of men The sinne of men is that sinne into which men haue fallen And that is of two sortes either the sin of our first parents or of their posterity Of the fall of our first parents The sinne of our first parents is the sinne of Adam and Heuah And that is two fold both the fall and the corruption following the fall The fall of our first parents is the eating of the forbidden fruite by the persuasion and subtlety of the deuill through which eating they did breake the commandement of God and haue cast themselues and their posterity headlong into eternall death Now our first parents fell both willingly and by Gods prouidence That they fell willingly it appeareth hereby because they were endued with a will of their owne which was free and could not be compelled Thereupon it came to passe that a shew of good that is to say of obtaining a diuine nature being set before them they did fall and sinne the minde approuing that which was set before it the will inclining it selfe to embrace the same That they fell by Gods prouidence it appeareth in the Prou. 16.4 Rom. 11.32 Gal. 3. The corruption following the fall is a darkening of the Image of God by which there ceaseth to be in the mind the true perfect knowledge of God in the will the freedome of choise to goodnesse and in the hart the true loue feare of God a purpose desire to obey God there succeeded in the minde ignorance and doubtfulnesse in the wil and hart stubburnnesse against God and a froward disposition Thus much concerning the sinne of our first parents The sin of the posterity is that into which all the posterity of Adam Heuah did fall And that is two fold originall or actuall sin Of originall sinne Originall sin is that sin in which all of vs are conceiued borne who do descend by a carnall generation Paule calleth it the sinne dwelling in vs. Rom. 7.20 Psal 51.7 Ephes 2.3 Rom. 5.12 The partes thereof are two Originall guilt and originall naughtinesse Originall guilt is
all men to be beheld and imitated And that is either inward or outward Inward temptation is two fold either the trouble of the minde or the striuing betweene the spirit and the flesh as it appeareth in the example of Abraham Outward temptation as the affliction of the body the losse of goods and children so sorth as it is manifest in the example of Iob. Of martyrdome Martyrdome is the crosse of the godly which they for the truth of Christ suffer of the world And martyrdome is either to death or not to death Martyrdome to death is a shedding of the bloud and life for a finall confirmation of the truth of God as it were by an outward and vndoubted testimony Iohn 21.18 Martyrdome not to death is an enduring of slanders reproches prison exile and other dangers for the truths sake 2. Cor. 4.8 and 6.4.8 and 12.10.1 Pet. 4.14 Thus farre concerning affliction now concerning the secret mouing of the will The secret mouing of the will is a worke of Gods speciall prouidence Of the secrâ—â— mouing of the will when God boweth the wils of men hither and thither as pleaseth him Prou. 23.1 Iob. 12.20.24 For all the actions euen of euill men which they in liuing do performe are done and gouerned although by the secret yet by the good iust will of God All the 〈…〉 I say euen of the wicked so farre forth as they are actions or motions to the things set before them or as they are punishments or chastisements or the executions of gods will all all these I say God doth powerfully will and rule Gene. 45.5.7.8 Exod. 7.3 and 10.1 Deut. 2.30 Ios 11.19.20 Iudg. 3.1.12 2. Sam 12.11.12.2 Sam. 16.10.11.2 Sam. 24.1.1 King 22.19.20.21.22.23 Iob. 1.12.21 and 2.3.6 and 19.6 Psal 107.40 Esay 19.2.3 Iohn 13.27 That which thou doest do quickly Actes 2.23 and 4.27 and 7.43 Rom. 1.24.28 Reuel 17.17 The secret motion of the wils is either the softening or the hardening of them The softening is a secret motion by which God boweth the wils of men that they willingly doe that which is acceptable to God So God coÌ„manded the widow that is to say by the secret force of his prouideÌ„ce hebowed her will that she should willingly nourish Elijah Of hardening The hardening is a secret motion whereby God doth bow meÌ„s will that they should not haue a will to do that which is acceptable to God So God hardened Pharaoh that he should be vnwilling to let the people go nor to make peace with them So God hardened Shemei that he should not cease from cursing 2. Sam. 16.22 Thus farre concerning the secret motion of the wâ—â—â— now â—oncerning the gouerning of all wo dly or humane actions Of the gouerning of all humane actions The gouerning of all humane actions is a worke of Gods speciall prouidence whereby he doth alwayes so gouerne all the actions of men as pleaseth him The parts thereof are the direction of the actions and the restraint of the wicked The direction of the actioÌ„s is the worke of Gods speciall prouideÌ„ce by which God doth so gouerne the actioÌ„s of meÌ„ that they should be able to do nothing but that which he hath already decreed with himselfe neither after any other sort theÌ„ that which he hath decreed that he might also direct it to a good end Rom. 9.17 and. 11.11.1 Cor. 11.19 Phil. 1.12.2 Thess 2.11.12 Reuel 17.17 The restraint of the wicked is the worke of Gods speciall prouidence whereby God doth determine and limit as it were the power of the wicked meÌ„ that they should be able to do no more then God suffereth them Hitherto concerning the generall workes of Gods speciall prouidence the particular follow The particular workes of Gods speciall prouidence are those which doe pertaine to part of mankind Such are the supernaturall manifestation of Gods will the working of miracles the calling the heauenly couenant and the heauenly signe Of the supernaturall manifestation of Gods will The supernaturall manifestation of Gods will is the worke of Gods speciall prouidence whereby after a speciall manner he manifesteth his will to men in the Church Psal 103.7 Heb. 1.1.2 Of this there are two parts the reuelation of doctrine or the foretelling of things to come The reuelation of doctrine is either of the doctrine of the law or of the Gospell Of the law of God The law of God is a doctrine which commaundeth vs what we must do and what we must leaue vndone requiring perfect obedience both inward and outward towardes God and promising eternall life to those that obey it but threatning eternall punishments to those that breake any part thereof Mat. 19.16.17.18.19 Mat. 7.12 Leuit. 18.5 Ezech. 10.11 Rom. 10.5 Gala. 3.10 Deut. 27.26 Iam. 2.10 The law of God is either generall or speciall The generall law of God is that whereby all men generally are alwayes bound except God himselfe doe specially command another thing After this sort the ten coÌ„mandements are generall For all generall lawes are to be vnderstood with this condition to wit Except God him selfe command another as Thou shalt not make to thy self any graueÌ„ Image namely except God doth especially command to make it as when he commanded to make the Cherubins and brasen Serpent and so forth Thou shalt not steale namely except God doth specially command as when he commanded to spoyle the Egyptians Thou shalt not kill namely except God doth specially command as when he commanded Abraham that he should sacrifice his sonne Isaack Honour thy pareÌ„ts obey thy parents namely except God command another thing theÌ„ our parents For then we must not obey our parents but God The particular law of God is that which he made specially to certaine men in some certaine case Therfore it doth not ouerthrow the generall law of God because the particular law is not perpetuall but for a certaine time neither doth it beloÌ„g to all but onely to those to whom it was made specially neither is it of force in all cases but onely in that which God himselfe hath by name expressed Againe the law of God is either perpetuall or for a certaine time The perpetuall law of God is that law which doth alwayes bind all reasonable creatures to obedience and that is called the morall law Of the morall law The morall law is that law which teacheth how euery one ought to behaue himselfe in inward and outward maners that his whole life may be agreeable to Gods will The summe of that is comprehended in the decaloge or ten commandements Of the ten coÌ„mandements The decaloge or ten commandements is a briefe summe of the morall law containing ten preceptes And that is deuided into two tables or parts The first table of the ten commandements The first table containeth foure coÌ„mandements concerning our duties toward God or concerning loue towardes God or concerning his worship The explication of the first coÌ„mandement The first
to the commandements of men Also Ezech 20. Walke in my commandements and not in the precepts of your fathers 3. Of perfection as though the obseruing of them could make vs perfect 4. Of necessity as though it were necessary that they should be obserued for conscience sake as though the conscience were hurt vnlesse they were obserued when as yet notwithstanding no lawes binde the consciences of men except the lawes of God onely They also may be omitted without sinne where no danger of offence is without the shew of denying the truth and without the omitting of a necessary confession But they do sinne whosoeuer neglecting these things do breake such ceremonies in reformed Churches Therefore indifferent things according to the circumstances are either lawfull or vnlawfull Rom. 14.20.21 1. Cor. 8.13 But here now where there is contention contrariety of circumstances those which are lesse must giue place to those which are of greater importance the lesse number must giue place to the more Rom. 14.21 Notwithstanding we must take heed lest those things be iudged indifferent which are not indifferent Such are those which are both superstitious and wicked things Superstitious things are those the obserning whereof is ioyned with a false opinion of merit worship perfection and necessity Wicked things are those which are flatly contrary to Gods commandements of which sort are many traditions of the Pope as the abuse of the Lordes Supper prayer to the dead the worshipping of images the law of single life holy dayes dedicated to Saintes images made for Religions sake that is to say that they may serue to the vse of Religion or that they might be worshipped or that holy things might be represented by them For God will not haue images serue to this end but he will haue all men to be taught by his word And the monuments by which heauenly things are represented are the Sacraments onely not painted or grauen but administred For Christ doth not say paint this but do this that is to say breake the bread so forth in remembrance of me The vse of the doctrine cōcerning Christiā liberty is two fold 1. That we might learne in what things our righteousnesse doth properly consist 2. That we might know what to iudge of ceremonies namely that righteousnesse is not to be sought for in them but that we freely by Christ obtaine righteousnesse and forgiuenesse of sinnes not for the obseruation of any ceremonies or traditions of men Hitherto concerning our communion with Christ now concerning our preseruation in this communion The preseruation of the elect in their communion with Christ is a benefite of God whereby he doth preserue the elect euen to the end that they should not perish but that they should remaine in the fellowship of Christ 1. Pet. 1.5 The parts thereof are consolation the hearing of the electes prayers defence against their enemies deliuerance out of dangers and the gift of perseuerance Consolation is a benefit of God whereby he doth strengthen vs to the suffering of aduersities with an vnspeakeable ioye of hart ioyned thereunto Psal 94.19 and 119.76.77 2. Cor. 1.3 1. Cor. 10.13 And that is either common in euery affliction or particular in death The common consolation in euery affliction is manifold 1. Because affliction proceedeth from the diuine prouidence of our most mercifull and heauenly father 2. Sam. 16.10 Ier. 14.22 2. Because affliction serueth to the good saluation of the elect Rom. 8.28 Psal 119.71 Reuel 3.10 3. Because affliction bringeth foorth patience Iam. 12.3 Rom. 5.3 4. Because they who suffer affliction for godlinesse and the truths sake are blessed Matth. 5.10.11 Luke 6.22 Iam 1.12 1. Pet. 3.14 and 4.14 5. Because affliction bideth but for a while 2. Cor. 4.17 6. Because God himselfe putteth an end to affliction 1. Cor. 10.13 7. Because affliction cannot separate vs frō Gods loue Rom. 8.39 8. Because affliction is not a testimony of Gods wrath 9. Because affliction is a testimony of Gods loue Prou. 3.11.13 Heb. 12.6 1. Pet. 2.19.20 10. Because he that is proued by affliction shall receiue the crown of life which God hath promised to those that loue him Iam. 1.122 Tim. 2.11 Mat 5.12 Reuel 2.10 11. Because it cannot ouerthrow the elect 2. Cor. 4.8 12. Because the end of affliction wil be ioyfull Luke 6.21 Mat. 5. vers 4. 13. Because other Saints also haue bene subiect alwayes to afflictio Iam. 5.11 Mat. 5.12 14. Because the spirite of God resteth on those that beare affliction 1. Pet. 4.14 15. Because by affliction we must enter into the kingdome of God Rom. 14.22 16. Because by affliction we must be conformable to the image of the sonne of God Rom. 8.28 1. Pet. 4.13 17. Because they that beare afflictiō shall not be cōdemned with the world 1. Cor. 11.32 18. Because Christ himselfe hath sustained affliction Heb. 12.2 19. Because the eternall ioye which we shall reape in the kingdome of God shall excell by many degrees the griefe of afflictiō in this life 20. Because affliction shall not endure for euer 21. Because by affliction our heauēly father hath appointed to make triall of his elect 22. Because by daily affliction we being admonished of our weaknesse and fraylty might be hūbled so being humbled we do learne to call for Gods assistance 23. Because in affliction we haue experience of the louing presence of God 24. Because affliction is a token of obtayning eternall inheritance 25. Because our hope is strēgthened by affliction 26. Because by affliction we learne due obedience to God 27. Because affliction doth get in vs contēpt and lothing of this present life 28. Because affliction admonisheth vs of the vanity of this present life 29. Because affliction doth inuite vs to the meditation of the life to come 30. Because at the lēgth God freeth vs from all euill Hitherto concerning the common comfort in euery affliction now concerning the particular comfort in death Out of the disputations of Doct. Iohn Iames Grineus Comfort against death is likewise manifold 1. Because we doe not liue or dye to our selues but to God Rom. 14.8 2. Because Christ is to vs both in life and in death an aduantage 1. Phil. 12. 3. Because Christ is our resurrection and life they who beleeue in him although they were dead yet shall they liue Ioh. 11.25 4. Because God mitigateth and shortneth to his seruants the sorrowes of death 5. Because our death turned into sleepe is a fulfilling of the mortification of our flesh he who is dead is free frō sin Rom. 6.7 6. Because we know that if the tabernacle of this our earthly house we dissolued we shall haue a building of God namely a dwelling place not made with hands but eternall in the heauens 2. Cor. 5.1 7. Because we dying godlily go to Christ which is best of all for vs. Phil. 1.23 8. Because this way of all flesh is sanctified by the death