In Hell 4 4 In sinnes 5 5 In Sacrament 6 6 In Afflictions 7 7 In Temptations 8 8 In Harts 9 9 In Diuels 10 10 In the Blessings of this life 11 11 In Redemption which exceedeth creation In it mercy and Iustice met together The redeemer is but one Christ. Conceiued by the holy ghost He is without sinne doth subsist in the Godhead both God and man Communication of properties Humiliation in his Birth Two wills in Christ answering his two natures Christ his manhood promised Christ like Melchisedech Christ made sinne by impuâ—â—tion Rom. 8.8 Christ abased in the world His obedience of infinite value Christ heire of the world Our Mediatour our Priest That which is proper to one nature is attributed to the other Christs sacrifice voluntary else it had not been satisfactory Hypostaticall personall vnion is vnseperable The victory of Christ ouer death 2 2 Ouer Satan Christ the corner stone How the manhood of Christ hath eternall life in it Doubble the fruits of Christs death Christ made a curse Hath freed vs from â—uerlasting torment Eph. 1. Phil. 2. Christ his sacrifice but once The vertue of Christs death looke backeward His agonie or soule suffering His loue His buriall Resurrection His life after his resurrection His ascention His locall abode in heauen His sitting on Gods right hand Ieuites of his assention Ioh. 16.7 Sending of the holy Ghost Mediator Intercession His kingdome spirituall Eternall Word of God inspired Mighty in opâ—ration Full of wisdom A mistery Our duty to search the word Indicia Dei 2 2 Indicia oris Dei Effects of the word It is effectuall by the Spirit The antiquitie of the word before the Church The word is Eternall It is a word of peace The word of the Lord is holy Nitimur in vetituÌ„ It iustifieth not How the Law differeth from the Gospel The Ceremoniall Law fulfilled in Christ. The condition of the Law and the Gospel What things are required of him that shall doe the Law Generall Law yeelds to a Speciall Law of Ceremonie yeelded to the Law of Mercy To whom the Law is easie and how Ioh. 5.3 To whom impossible How Faith is commanded in the Law What spirit goes with the law How law is the ministry of death The gospell vnprofitable to the reprobate Profitable to the elect only Diuers effects of the Gospell according to the subiect According to the degrees Famine of the word Gods counsell gouerns the effect of preaching Math. 11. Women may be no publique Teachers Gospell fructuall like raine When the word fructifieth Testament or Couenant of pâ—ace is but one Fathers beleeuing in Christ to come The gospell preached to them Office of the Ministers How ministers be sauiours and what is their worke Maintenance of Ministers Prophets preached Christ. They be Christs friends Iohn Baptist Middle betweene two testaments Apostles Seruants Friends to Christ. They conquered the world to Christ. How Pastors succeede Apostles A good Pastor a good builder Bad Ministers which teach well and liue ill Wolues Hirelings False Prophets Antichrist True Church It is but one Sundryl waies considered It is Christs body She is a Virgine Spouse to Christ. Hos. 2 Fruitfull in begotting children Likenesse betweene Christ and his Church The church a kingdom a body c Faithfull Ministers the Fathers and children of the Church The likenes between Christ and his Church The censure of the Church In excommunication both vnlawfull And lawfull The dignitie of a Christian. Christians equall The church hath a spirituall regiment True Church is vniuersall False Church Vrbs septicollis Reu. 18.2 The benefit of publike assemblies The elect children of Gods house The called children of God Their coniunction with Christ Christs affection vnto them Spirituall mariage betweene them and Christ. How they are in heauen They be new Creatures 1 1 Kings 2 2 Prophets 3 3 Priests They be still vnperfect More excellent then the Angels Most free Separate from the world by effectuall calling Effectuall calling is a new creation A twofold calling What persons for the most part called Faith in Christ is the entrance to eternall life Faith the eye of the soule or spirituall sight Office of Faith with the force thereof Faith once had neuer lost Nature of faith It resteth on Christ onely Least measure of faith No Faith without doubting What fear is ioyned with faith Degrees of Faith How loued before faith Faithfull man a Virgin Vnperfect in knowledge In some more perfect Regeneration Regenerate are children many waies The vse of Sacraments They be misticall signes Against transubstantiation Baptisme how it saueth How it washeth the soule How it forgiueth sinne Lords supper How eaten How Christ becommeth our foode Spiritually 1. Cor. 13. 12. Math. 26. 26. 27. 1. Cor. 11. 24. Against corporall eating Iustification by faith It is but once Christs iustice ours by imputation Rom. 4. throughout Ro. 10. 4. No man righteous in Gods sight How works do iustifie Adoption by Grace Certainty of our adoption Sonnes of God bee heires Inheritance of heauen hath perfection with differences in degrees Adoption an effect of the spirit The dutie of adopted sonnes Certainty of adoptist Adopted ones why afflicted Free from slauish feare Reconciliation Sanctification It is vnperfect It is a totall change But not absolute The end of sanctification Free from the law Mortification Deniall of a mans selfe Buriall of sinne Mortified in part Resurrection to newnesse of life Spirituall Combat is Continuall It is irkesome Least degree of repentance Repentance a great blessing of God How true repentance distinguished from false Repentance giuen to great sins All men need repentance but not all alike Repentance is the ioy of Angels Generall Repentance sufficient for secret sinnes Good works necessary to saluation They serue to many good purposes How they please God Heauen a free reward of good works God is to be known by Christ. Our knowledge not perfect heere Sauing knowledg is effectual and special Practike knowledg is best knowledge Knowledge without practise is fearefull Knowledge ioyned with godlinesse Knowledge with sobrietie Knowledge groweth by right vse Knowledge abused an occasion of sinne Who bee truly wise Hope How it differs from faith Hope aboue hope How saued by hope Hope ashameth not Our loue of God springs from his loue to vs. Loue lesser then faith being an effect of faith Loue mixt with child-like reuerence For loue of Christs all so be forsaken How earthly things to be loued vnder Christ. Parents lesse to bee loued then Christ. Idolatry to loue ought more then Christ. True feare of God Gods children reioyce with feare Humble prayer It is alwaies heard A speedie Messenger It must come from a feeling of our spirituall beggery There is inward mentall prayer Vocall praier By praier the poore profit the Rich. Patience Relieues our miseries Humility Springes from feeling of our vilenesse The humble are exalted Praiers of the humble accepted Sabboth holy True zeale A broken heart better then Sacrifice Our neighbour to bee loued for Gods sake Brotherly loue the bonde of perfection The loue of a mans selfe is the paterne of a mans loue to others Loue makes all things common for vse It cannot make things common to be proper It loues priuate enemies Maketh rich Good things increase by vse Some lusts be good Godly sorrow a path way to ioy Grace the mother of good works Euill works merit hell Vnregenerate men Haue no fellowship with Christ. Wholy poluted Of a brutish disposition Seem to be in Christ. In their ignorance of the Law sin is dead In the right knowledge of the Law themselues doe dye How far they may go and yet perish The hypocrite is a great lyer Sinne turneth men into beasts Securitie Contrary Apparance of some righteousnesse in some wicked men Scorning the height of sinne Sinne in many is still and quiet Sinne of oppression dangerous Vnbeleife the greatest sinne Outward Idolatry how many waies Sinners be slaues Enuy a Diabolicall vice A wicked tongue How farre ignorâ—nce is a sinne An euill heart mars cheife workes Wicked men sinne freely yet cannot chuse but sinne Idle knowledge Deniall of God Men must hinder sin in others else they sinne What is strife is wicked An euill man can doe no good work Actions to be iudged of by the end and minde Sinning against conscience Rom. 14. Wicked praiers be sinnes Losse of soule the greatest losse Vsury committed without sinne Lending being a worke of mercy must be free as Christ commandeth Luk. 6. Euill worship is no impeachment to religious worship Vocation of the Gentils Bodies immortall Death the gate of heauen hell All men must die Death the last enemy must be destroyed Some onely changed Certainety of resurrection By the power of Christ. Of men women Spirituall bodies after their resurrection Last iudgment Christ the Iudge How Saints shall iudge All iudged yet with differences The world but altered in qualitie not aboleshed Heauen Hell Hell of conscience Angels assumed bodies for a time True Christians most blessed God is the Soule of the world Liâ—ely faith â—â—aseth at our death No vse of it in heauen Christ entertained by a faithfull soule Hell fire vnquenchable Torment of the damned We must not follow the wicked Our minde renued in part The full fruit of Adoption enioyed in Heauen Dumbe deafe how saued Elect found of God before they seeke him Vncleannes Originall sinne in Infants Man wise but by participation of Christs wisdom How men-giue glory to God How Paul built on no other mans foundation How one man must please another Gospell how preached to all the world All saued how to be vnderstood Numbring our daies Mortification A Child and a Seruant both at once The ladder to heauen is Christ. Vpon who the Angels ascend and descend The Heauens wherfore made The Spirit it is that teacheth vs how to pray The wicked how said to know God The spirit how it praieth for vs. Christ how called a Seruant Rom. 9.1 Swearing how forbidden How a thing may be said to be prolonged yet done in due time How Christ is said to be the sonne of Dauid The raising of Christs body an argument of his godhead How all men are liers The works of the law iustifie not and why Of Faith and works Of patience Of iustification and condemnation Wee were bought with a price Baptisme of infants Dying to sinne
to such as haue faith to apprehend him For the law requires absolute iustice or righteousnesse which beleeuers find in Christ alone Feare shall make you vnderstand the hearing Esay 28,19 Psal. 119.71 The crosse and affliction being sanctified is a good helpe to the experimentall knowledge of the worde Whatsoeuer things are written afore are written for our learning Rom. 15.4 Euery part and sentence word or worke mentioned in scripture contayneth some profitable lesson for our vse 2. Tim. 3. 16. The godly man doth meditate day and night in the law of God Psal. 1.2 Great earnest and continuall study is to be vsed of all such as will profit by the scriptures Iohn 5.39 They searched the scriptures daily whether those things were so and many of them beleeued Acts. 17,11.12 The hearers must diligently examine by the Scriptures the doctrine of the teachers 1. Thes. 5.21 1. Ioh. 4.1.2 Vnderstand according to sobriety Rom. 12,3 A christian must seeke no more then is reuealed contenting him with that which is taught in Scripture How is it that yee vnderstand not these things A christian must striue to be ignorant of none of Christs words It is written Rom. 1.17.10.15 Scripture is the rule of all trueth whatsoeuer truth may be proued by Scripture it alone is a sufficient witnes in stead of all other authorities and testimonies for it alone can conuince the conscience therefore Christ and his Apostles contented themselues therewith The onely begotten sonne he hath declared him Iohn 1. 18. We know so much of God as Christ in scripture hath made known vnto vs. Therefore yee erre because ye know not the scripture and the power of God Mat. 22. 29. Rom. 9. 25. as also Hosea c. God must be ioyned with his word the word teacheth vs neuer to heare scripture otherwise then if wee heard God speake nor to beleeue otherwise of him then hee hath manifested of himselfe in the word Paul confounded the Iewes conferring places of Scripture to proue Iesus to be the Christ. Because Iesus is such an one as the scriptures of the Prophets haue described the Christ to be therefore we must receiue him for the Christ and rest in him alone for saluation also for the atteining of the true meaning of the scriptures which speake of Christ there comes great light by comparing places My word and my preaching was not in the entycing speech of mans wisedome but in plaine euidence of the spirit and of power 1. Cor. 2 4. We may not be offended with the simplicity and plainenesse of stile and matter which wee finde in scripture which although they haue a graue eloquence yet want such pompous and painted wordes as worldly carnall Rhetoricians hunt after and desire to be applauded for Blessed is he who is offended neither at the ignominie and meanenesse of Christs person life and death nor at that which the Apostle calleth foolishnesse of preaching and plaine euidence of truth 1. Cor. 1. 21. The naturall man perceiueth not the things of the spirit of God 1. Cor. 2. 14 Our owne naturall capacity how quicke and sharpe soeuer doth not make vs fit readers and auditours of the caelestiall philosophie which is in Scripture Humane Philosophie requires an auditor or scholler prompt witted capable of knowledge but diuinity in stead of finding a fit scholler must first make him so by renewing his wit and minde They shall all be taught of God No man commeth to me except the Father draw him He commeth to me which hath learned of the father Ioh. 6. 45. The sauing knowledge of heauenly truth is not in the power of any man minister or other no nor of Angels to giue but is the peculiaâ— worke and gift of God who is the only effectuall scholemaster or teacher which teacheth the heart within drawing it to faith and to Christ. Thou hast hid these things from the wise and reuealed them to little ones I thanke thee Father for so it was thy pleasure Math. 11. 25. 26. Such as are worldly wise are least capable of heauenly truth which is most commonly shewed to such as haue least wit and worldly prudence to rest in and farthest of from opinion of great wisemen and thus it is because God will haue it to be so to confound wise things by foolish 1. Cor. 1. 26. 27. therefore let men be fooles in themselues that is lay aside all ouerweaning conceit of their owne wisedome that they may be wise to God 1. Cor. 3. 18. If yee know these things happy are yee if yee do them Ioh. 13. 17. Blessed are they that heare the word of God and keepe it Luk. 11. 28. The end of studying the scripture is not knowledge but practise we heare and read that we may learne we learne to know we know to practise and do and if this be the end of morall much more of Theologicall philosophie whose theorie without practise is hurtfull If any will doe the will of my Father he shall know Iohn 7. 17. When any endeauour to do the knowne will of god he shall know it more clearely and more abundantly Wee beleeue and know that thou art Christ Ioh. 6. 59. In matters of diuinitie we must first beleeue and then know not know and then beleeue In humane sciences it is otherwise for there men are brought to assent and beleeue by experience knowledge and sense as to credite the fire to be hot water moist are by knowing and feeling but it is plaine contrary in Theologie there beliefe and assent go before experimentall knowledge sense and vse God giueth grace to the humble The meeke and humble he will teach his waies Iam. 4. 6. Psal. 25. 8. Such are sure to grow vp in sound knowledge of God to saluation which most see and feele their owne spirituall pouerty how ignorant they bee by nature and how vnable to know ought without new enlightning being readie to submit with meekenesse both iudgement and affections to bee guided by the word The secret of the Lord is reuealed to them that feare him Psal. 25. 13. The true worship of God which is he that feareth him shall much profit by the studie of Scripture For as in other arts which are humane such as often exercise themselues in the precepts thereof do thriue best in that artâ— so they which often and reuerently exercise themselues in the duties of Gods feare and religion laboring for sorrow and contrition of heart for sinnes committed for sence of forgiuenesse and to get peace of heart and conscience and comfort of the word preached often praying and confessing their sinnes priuately wreftling with their lusts Sathan and the world and finally being much and religious in the workes of piety such doe exceedingly encrease in good knowledge Let this be marked and
as an interpreter therefore addeth or changeth words for the better keeping of the sense This rule puts to silence cauilling aduersaries of Gods blessed word especially the wicked vnbeleeuing Iewes which take occasions from such mutations to harden themselues in infidelitie Some places in the old testament which seem meere historicall conteyning bare narrations of some thing done yet are mysticall withall hauing an hidden spirituall sense Aug. in Gen. 8. Thus in the historie of Ionas our Sauiour found the mysterie of his death buriall and resurrection For it pleased God to make some histories already done to be types and prophesies of things afterward to be done as that of Hagar and Sarah See Galat. 4. The holy scripture hath sundry words which according to the place where they be vsed do signifie diuers yea euen contrary things Aug. de doct christ c. 25. As Leauen to signifie the nature of the Gospell Math. 13. And also heresie and superstition take heed of the leauen of the Pharisies yea and in sinnefull corruption as 1. Corinth 5. Likewise a Lyon to signifie both Christ the Lyon of the tribe of Iuda and the deuill that roaring Lyon 1. Peter 5. Likewise serpent is put in good part Math 10. 16. wise as serpents and in ill part Gen. 3. 1. Because the things haue seueral properties and vses hence the words by which these things are noted are applied to sundry significations whereof some be contrary The literall sense of scriptures arising from the words duely vnderstood is the onely true and genuine sense analogies and tropologies are not diuers senses but collections or sundry applications of that one onely true litterall sense or a certaine maner of vttering the same sense as Allegories Too much libertie of playing with allegories in expounding scriptures is very dangerous and hurtfull as also to make figures where none are Origen is taxed of Epiphanius and of Hierome too for his licentiousnesse in turning scripture into allegories wherein also popish Fryers are much faultie This rule is against deuised allegories not against sober allusions It is the best and surest way of interpreting scriptures to expound one place of scripture by another as Esra did Nehem 8. 8. He gaue the vnderstanding by or according to the scriptures so Tremelius reads the place For what better interpreter of the holy ghost then the holy ghost also the scripture being as a light sheweth both other things and it selfe too like the sunne that great light Also there be cleare places enough to open the hard Aug. lib. de doct chr cap. 26. How much to blame are they which send vs to the Fathers to fetch thence all interpretation of scriptures wheras Fathers are to beleeued because they write that which is found in scripture but it is madnesse to make the Pope chiefe Interpreter Howsoeuer some one scripture somtime through difficultie or ambiguity of words and diuersitie of translations seemes to beget diuers senses yet euery scripture hath one certaine and fitt meaning which by all meanes is to be searched after and rested in Howsoeuer many profitable truths may be gathered out of a text yet we may not make euery scripture speake euery thing but what is a greeable to the matter handled scope and phrase aswell as to other scriptures and the anologie of faith to wit the Articles of our Christian Creede the 10. commandements the Lordes prayer and doctrine of the Catechisme Examples hereof innumerable the word Image Rom. 8. 29. is expounded diuersly of likenesse to Christ in holinesse by some in glory by others in afflictions by others Now the matter there handled and scope which is to comfort Christians vnder the crosse shewes the third sense to be only fitt to this place though the other be true and godly Likewise Rom. 10. 17. The word of God is interpreted by writers both of the Gospell the matter of our hearing mother of faith and of Gods commandement sending preachers and commanding them to teach this latter to be more meet sense appeareth by the phrase in that Paul saith not of the word of God but by the c. also by comparing this verse with the first words of the 15. verse Where a text of scripture is so ambiguous as it cannot be found out by vs after diligent search to which sense of two or three to leane vnto that text may be interpreted in both senses August cap. 2. de doct Christ. if the Analogie of faith will suffer nor be against the circumstances of the text hereof such as be preachers of the word shall in course of reading and preaching finde many examples Because it is our duty in interpreting scriptures not to swarue from the generall marke of the whole word faith in Christ and loue towards God our neighbour though wee misse of the particular scope and sense of that place which we handle but euer esteeme that sense to be corrupt that buildes vs not vp in faith and loue Wee must not bring a sense of our owne vnto the scripture but meekely receiue that which the scripture giueth of it selfe Papists in steede of fetching from Scripture the true sense of the word iustified in the epistle to the Romans and of workes where imputed iustice and works after grace and done by grace are plainly ment do bring a construction of their owne vnderstanding them of infused iustice and of workes done before grace in fauour of their owne error touching iustification and merit by workes done after grace by faith It is the ready and high way to all error to interpret scripture by preiudice in fauour of some opinion of our owne Many things be first generally spoken and then presently declared by particulars as 2 Tim. 3. hauing in the first verse said the latter times should be dangerous in the 2 verse openeth it by the particular vices which should raigne in the latter daies There be innumerable such examples which any intelligent reader shall obserue easily in the course of his reading The scriptures diuers times expresse the antecedent or that which goeth before by the consequent or that which commeth after contra Two examples hereof amongst many other are found in one verse Rom. 9.3.3 where a stone of triall as Isay hath it chap. 28. vers 16. is expressed by the consequent A stone of offence for so it proues to the disobedient which stumble at it by vnbeliefe and for not making hast in Esay Paul hath shall not be ashamed and confusion being an effect which followeth hast and precipitancy Though some things in scripture be not only aboue our reason but seeme contrary to reason either vnprobable or impossible yet beware that we neuer do beleeue any false thing to bee taught and deliuered there August Because God being of infinite wisedome may and doth in his word set downe things of vs
actions and affections for example when it is written that God knoweth the waies of the righteous Psal. 16. and that he knoweth who are his 2. Tim. 2.19 Reuel 2. 3. I know thy works it is further meant that hee knowes them with loue fauour and approbation meaning to reward and crowne them Also where it is said whom he foreknew Rom. 11.2 also 1. Pet. 1. 2. his eternall loue imbracing these as his oâ—ne is vnderstood there for the knew barely before all reprobates and deuils them and their works too but not with fauour and allowance Also remember which is a word of sense yet it often importeth care loue delight 1. Cor. 11 Doe this in remembrance of mee also God remembred Abraham Gen. 18. The scripture is to be taken in the largest sense if nothing hinder neither matter phrase nor scope Estay as 1. Pet. 1. 13. Trust perâ—itly on that grace which is brought by the reuelation of Iesus Christ. where grace may be at large interpreted of glory as imposition of hands Heb. 6. 1. of the whole ministerie and all the whole order of Church gouernment as prescribed by the word All interpretations must bee fit as well as true and one place of Scripture can haue but one fit and proper interpretation which is very hard somtime to hit vpon These two words of God be sometime vsed in scripture to note not auauthoritie but excellencie of the thing or person whereof they be affirmed as Nimrod an hunter of God Genes Sacrifices of God Ps. 150. the weapons of God 2. Cor. 10.4 the hill of God Trees of God and the like which import an excellencie Estay in Ps. 51. The scripture as it vnderstandeth somtimes lesse then is spoken to wit in all hyperbolicall speeches as in Gen thy seed shall be as the starres so somtime there is lesse spoken and more vnderstood Prou. 3. despise not the Lords correction also despise not his kindnesse Rom. 2.4 Psal. 51. 17. the Lord despiseth not by this is ment regarding or highly esteeming which is more than not to despise likewise in that speach Math. 7. depart from me I know you not that is I abhorre you and will surely punish you Adam knew his wife Euah Genes 4. that is had most inward familiaritie with her euen such as accompanieth bed-company also shall neuer be forgiuen Mark 3. that is shall be eternally punished likewise shall neuer see death Ioh. 3. that is shall liue blessedly in heauen for euer and many such may in reading be obserued where lesse is written and more ment Estay in Ps. 61. Scripture sundry times doth teach spiritual duties of faith prayer thanksgiuing repentance loue c. by such termes as serued to expresse the legall Iewish ceremoniall seruice and sacraments thus christian prayers and prayses are signified by incense and euening sacrifice Psal. 43.2 and by a pure oblation in Malach. also our repentance taught by purging out the old leauen 1. Cor. 5.8 also our whole religious seruice and worship vnder the new Testament is declared by offering gifts at the altar Math. 5.23.24 and by offering our bodies as an holy and liuing sacrifice Rom. 12.1.2 The reason is because ceremoniall worship ought euer to haue gone together with spirituall whereof it was also a shadow and type and moreouer to informe the Hebrewes that howsoeuer the externall altar and priest and sacrifices were abolished by the death of our Lord yet there remained a true worship and true sacrifices for Gods people to offer Esay 63.21 from mistaking this the Papists build there altars Beza In the writings of the Prophets the spirituall benefits of the Messiah and eternall good things to be enioyed in heauen were wrapt vp in temporall and earthly promises which was done by Gods wise dispensation who respecting the rudenesse of those times and their tender weaknesse did by things present and desirable to their nature to lift the minde vp to the true and celestiall good things Examples hereof are very plentifull as Esay 55.1.2 also Esay 49.7.10.12 and Esay 60.10 11. and verses 13.16 17. 19. The ignorance of this Rule as it led the Iewes into a conceit of an earthly Messiah who should haue an outward Monarchie flourishing and ouerflowing in earthly dignity and wealth so â—it occasioned others to imagine foolishly and falsly that the promises of grace and life euerlasting did nothing appertain to the Fathers before Christ but that they were no better than swine fed full with the acornes husks and wash of this world In setting downe the X. commandements Moses vseth a sinecdoche in euery one that is by some particular vertue or vice which he nameth he meaneth all of that kinde with all meanes causes occasions of it as in the second commandement an Image is put for all false worship in the 5. parents put for all superiors and betters in the 7. adultery for all sorts of vncleanesse about generation murther for all cruelty c. also thou for all and euery one M. r Estay on 10. command The negatiue or forbidding commandements imply the contrary as 1. command Thou shalt haue no other God that is thou shalt haue me for thy God commit not adulterie commandeth the contrary to liue chastly Estay Euery affirmatiue or commanding law implyeth a denying and forbidding as 4. com Keep holy the Sabb implyeth do not breake it Honour thy parents hath in it the contrary do not dishonour Euery commandement doth require obedience from the most inward secret thoughts and motions Reason because the whole law is spirituall as the command which forbids Adulterie forbids to lust after a woman an angry thought vnder murther Math. 5. The future tense is put for the imperatiue moode as Thou shalt not take the name c. Thou shalt not steale and so in the rest for thou maiest not thou oughtest not Estay on the ten command In setting downe the commandements God obserueth an exact order placing the waighest things and duties first afterward the lesse waighty as his essence and person before his outward worship his worship before his name his name before his Sabboth also duties of the second Table be lesser then the duties of the first and sins against the first greater theÌ„ sins against the 2. in equall comparison I meane in comparing thoughts with thoughts words with words actions with actions also maine duties with maine and meane with meane but not comparing the greatest sinnes of the second with the least of the first and smallest duties of the first with the weightiest of the second Table The last six rules do serue to guide vs in the right and full interpretation of the law or X. commandements By the ignorance whereof many remaine exceeding ignorant in Gods law to their great hurt Legall and Euangelicall sentences or promises must be distinguished not by books but
by the nature and condition of promises for legall promises may be found in books of the new testament as Ro. 2.7.8.9.10.11.12.13 also Rom. 10. 5. Gal. 3. 10. 12. and contrarily promises Euangelicall of grace may bee found in the books of the old Testament as Psal. 132. 1.2 also Ierem. 32. 31. 32. c. therefore they are to be discerned the one from the other in this sort namely according to the rules following Wheresoeuer promises of temporall or eternall good things are made on condition of works as they be the perfect keeping of the law all such promises are legall which no man can lay claime to except he bring an absolute obedience in no point failing which none since Adam saue the man Christ can do therfore he only hath right to eternall life and to all good things in the strict iustice of the law they which belieue claime by his title conueied to vs by faith in Christ. All promises of the life to come or of this life which be made on condition of belieuing or of repenting and working as repentance and workes though vnperfect be signes markes and fruits of faith and faithfull persons all such promises be Euangelicall whereunto euery beleeuer how weake soeuer be his faith but as a grain or mustard-seed may lay claime and challenge through the grace of God freely promising and giuing them Christ his sonne and all good things with him as godly sorrow bringeth repentance to saluation 2. Cor. 7.10 and Luk. Blessed are they which heare and keep the word and 1. Timoth. 6. Godlinesse hath promises c. Psal 1.1.2.3 and Iohn 3. hee that belieueth shall not be condemned he shall be saued hee shall passe from death to life and the iust by faith shall liue Hab. 2. 4. all those and all of this sort and sute are promises of the Gospell The well obseruing this difference between promises of the Law and Gospell will bring great light both to teachers and hearers and the neglecting of it will trouble and confound both nothing being so dangerous as not to distinguish well betwixt Law and Gospell as M. r Fox and Luther do teach at large Touching such places of scripture where morall duties be commanded and commended they must be vnderstood according to these Rules following set downe by M. Estay in Psal. 119.1 Though no word bee spoken of Christ yet it must be vnderstood that he alone is the full cause of euery part of our saluation Act. 4. 12. All morall duties are then commended in any party when the party that doth them is first in Christ hauing his righteousnesse imputed to him and his sinnes pardoned through the death of Christ. Reason is because all our duties are acceptable to God through Christ 1. Pet. 2. 5. and that without faith in Christ none can please God Heb. 11.6 lastly because our best duties being vnperfect and full of blemishes must bee purged by forgiuenesse of sinnes therefore the good things done by Saul or Iudas or proud Pharisies or other euill men please not God All good workes must haue a pure heart for the beginning and Gods glory for their end that is they must be done of conscience to godward out of obedience to his word and with desire and purpose by such obedience to glorifie him for the bare deed neuer please God Thus Abell thus Abraham Moses Dauid Ezekiah did their works and all the regenerate doe them thus and thus Papists neither do nor can do good works Morall duties when they haue blessednesse promised to the doing of them are not to be considered as causes thereof that is Christ as is said before but as signes which shew to a man that he is faithfull and therefore happy and blessed or as the way which leadeth to blessednesse These duties must not bee vnderstood in the strictnesse and rigor of the morall Law but expounded of a continuall and vnfained desire purpose and indeuour to doe them sorrowing when wee cannot doe them as we ought asking pardon wherein we faile and setting a fresh vpon them striuing alway to prooue better and better This rule would preuent scruples and feares which weak ones haue thorow a sense of their owne wants and failings When the scripture commends any as being perfect or exhorteth any to bee perfect it must bee vnderstood of vprightnesse not of absolutenesse of a perfection in parts striuing to all duties not in measure and degree for it is impossible for any Saint in this world to attaine to a certaine and perfect loue and obedience that is reserued till next life Estay in Psalm 199. this Rule would haue preserued Familists and Papists from conceit of imagined perfection in this life Likewise the Scriptures that affirm of the Saints that they are worthy must either be vnderstood of the worthinesse of the person accepted as worthy for Christ his worthinesse not of the worthinesse of workes or else worthy signifies in such texts no more but meet and fit as Math. 3.8 Luk. 21. 36. Col. 1.12 Reu. 3. 4. for they are worthy Thus there will be no footing for Papists merit in these texts of scripture Perkins in Reu. 3. In the doctrine of iustification of elect sinners before God where the Scripture mentioneth Christ onely without faith there vnderstand it alwaies with reference to faith see Gal. 3. 8. and contrariwise where faith is mentioned withouten Christ it hath respect to him as the obiect Rom. 3. 28. 30. Reason is because there is a necessary mutuall relation betwixt faith the instrument and Christ the obiect and matter of our righteousnesse Christ iustifying such onely as haue faith to beleeue in him and faith looking directly and only to the promise concerning Christ. The ignorance of this Rule bred that absurd and vn-gospellike error of actuall iustification by Christ without the help of faith The books of the new Testament speake of the passion of the Lord Iesus by a Synecdoche that is putting a part for the whole the visible sufferings for the invisible Thus vnder his suffering of death be comprehended all the sufferings of his life also his whole suffering spirituall and bodily is comprehended somtime vnder the offring of his flesh or body as 1. Pet. 1. 24. Heb. 10.10 1. Pet. 4.1 sometime vnder sprinkling or shedding his bloud Math. 26.28 1. Pet. 1.2 somtime vnder his stripes Esay 53.5 and that all both the inward paines of soule properly felt for sin and outward smart of the body went together for the full and whole sacrifice for sinne is very clere by Heb. 9 28. where it is written that by the offering of himselfe hee put away sin that is his whole manhood was the sacrifice propitiatorie for sinne also the story of his sufferings which mentioneth his soules sorrow ere euer his body was medled withall makes it most manifest Math. 6.38.39
c. The reason is because as man had sinned in the whole and a full satisfaction was to be made to the iustice of God so Christ tooke our whole nature to this very end that he might suffer in it and so saue vs wholy Heb. 2.14.15 Books of the new Testament citing authorities out of the old as they looke chiefly to sense not precise keeping the word and take them from canonicall scripture onely so they regard not number of the chap or verse or name of authors alway but generally alledge them thus it is written contenting themselues with a few testimonies and they choise and fitt ones See Rom. 9. and 10. throughout and the 11. also The doctrine of the Trinity is more obscurely taught in the old Testament before Christ his incarnation but more plentifully and manifestly in the new The reason is because Christ bringeth with him a greater light then Moses and the Prophets Math. 3. 16. 17. and chap. 28. 19. Iohn 5. 8. Where the old Testament bringeth in God appearing in humane shape or speaking to the Patriarkes and Prophets there vnderstand it alwaies of the second person for hee it was by whom the father in all ages declared himselfe to his Church Iohn 12. 37. 38. 39 40.41 and compare that place with Esay 53. 1. and the chapter 6.9 also compare Rom. 14. 10. 11. with Esay 45. 23. and see 1. Cor. 10. 9. This would haue kept Serueltus and others from denying the aeternall godhead of Christ. The word which signifies to predestinate is but sixe times found in the new Testament neuer in the old being referred but twise to thinges as Act. 4. 28. and 1. Cor. 2.7 and then it is translated determined before 4. times applied to persons as Rom. 8. 29. 30. Ephes. 1. 5. 11. and neuer applied in scripture to reprobates but to elect persons only Yet diuines in scholasticall and theologicall discourses doe inlarge this strict acception of the word and vnder predestination doe consider the decree both of election and reprobation The doctrine of Gods most free predestination ought to bee taught to Christs Church by the Pastors of the same August The reasons be because it is a part of his reuealed will and therefore belongs to vs and our children Deut. 29. last Also Christ Iesus taught it Ioh. 6. and his Apostles Act. 5.13 Rom. 9. throughout Rom. 8.23 30. Rom. 11. 1.2.3.4.5.6.7 Ephes. 1.4.5.6 and else-where often These former scriptures our Church well and rightly appointeth to be read wherein is more danger then in expounding them soundly Thirdly it is the ground of patience and constancie Rom. 8. 28. also of piety and of the loue of God Rom. 12. 1.2.1 Ioh. 4.19 And lastly exciteth to thankefulnesse when wee haue learned that there is no good in vs concerning saluation or otherwise but that which God from euerlasting determined to put into vs. This mooued blessed Paul to blesse God for himselfe 1. Timoth. 1. 14. 15. 16. 17. and for others Ephes. 1.3.4 The doctrine of Gods predestination in electing some and not others without any respect of mans worthinesse for his owne very good pleasure and will sake to the glory of his mercy and iustice would bee taught very warily and with good cautions first with consideration of the weake that no matter of discouragement be giuen them and of the wilfull and obstinate that no occasion of presumption and carnall licentiousnesse be iustly offered them but as it may comfort the one against dispaire and rouse the other out of security 2. That the texts out of which the doctrine is gathered bee faire and full for it without inforcing them 3. That sound proofes bee brought out of the word to backe euery point that is deliuered and let nothing be taught but that a reason may be giuen out of scripture for it 4 That it bee expressely affirmed that no man may thinke either himselfe or another to be reprobate for only God knowes who are his and he that is not called today may bee tomorrow but rather to labour for assurance of our owne election and to hope charitably of others which submit to the outward ministery and preaching of the word 5. That a man aduenture not to teach it others vnlesse he himselfe haue well learned the same and digested it Lastly that the hearers be warned to heare with sobriety and to vnderstand with sobriety desiring to know no farther of this mistery then is reuealed and to referre their knowledge therein not to vaine dispute but to builde vp themselues in the comfortes and duties of Christianity This word heart is commonly in scripture put for the soule and minde of man Reason is because the soule though it be in the whole body and in euery part yet keepeth her chiefe residence in the heart as it were in her chaire of estate Secondly as naturall life proceedes from the heart of the body so the beginning of the godly life is from the soule And lastly to teach that God regardes not outward shewes and deedes vnlesse they come from within Math. 15. out of the heart proceede euill reasoning adulteries c. Also Prouerb My sonne keepe thy heart aboue all keepings Rom. 10. with the heart man beleiueth And Psal. 51. 10. create in me a right heart and very often else where Estay in Psal. 51. This word all is not euer vsed absolutely and vniuersally for euery one but restrictiuely with limitation to the subiect and matter handled as for example Ioh. 1. 3. All things were made by him Rom. 10.12 God is rich vnto all where the limitation is presently added which call vpon him Rom. 5. by the iustification of one grace hath abounded towardes all This is to bee restrained to iustified ones of whom hee speakes there Coloss. 3. The peace of God which excelleth all vnderstanding that is all humane vnderstanding the like in Ioh. 3.13 Thus much must bee said of the particle none or no man Ioh. 3. No man receiueth his testimony this must bee vnderstood with restraint to the wicked The ignorance of this rule hath caused diuerse to denie the doctrine of perticular election and to pleade for vniuersall grace with deniall of diuine reprobation Kekerman Paraeus Petitions or praiers conceiued or vttered in the imparatiue moode must be reduced into the indicatiue where a reason of the petition is rendred Psal. 5. 2. Hearken vnto the voice of my crie for I call vpon thee This must be vnderstood thus O God it is agreeable to thy nature to heare mee seeing I call and Psal. 16.1 Preseru◠me ô God for I trust in thee and the like in other Psalmes Kekermannus What is proper to one nature in Christ is often affirmed of the other or of his whole person The reason hereof is the vnity of his person it belonges to the humane nature to bee crucified to shed
ignorant but euen to him that knoweth it because it is but in part reuealed vnto him 1. Cor. 13. 12. AEnig 133. How is it a duty to search the secrets of God yet his secrets may not be searched without sinne Resolution The word of God is called a mysterie or secret because it is hid from the children of this world and Gods children know it no other waies then by reuelation of the spirit to search this secret is our duty Ioh. 5.39 but it is a sin to search such secrets as God keepeth to himselfe which he would not haue men to know Deut. 29. more briefly thus we may search the secrets of Gods mouth with duty but not the secrets of God without sinne AEnig 134. What is that that kills before it make aliue And how this may be Resolution It is the word of God which kills by the ministerie of the law Rom. 7.8.9 ere it make aliue by the ministerie of the gospell for first it deeply wounds our soules with feare and sorrow in the feeling of sinne and death through the knowledge of the law and afterwards it comforts and heales vs by the feeling of mercies to the forgiuenesse of our sinnes and life eternall thorough the knowledg of Christ. Esay 61.2.3.4 AEnig 135. 136. How may liúely Oracles bee a dead letter How may that which is dead be sharper then a two edged sword Resolution The word of God 1. in it owne nature 2. ly in respect of the Author and 3. ly of the end for which it was giuen is a liuely oracle being from the God of life ordeined to giue life and hauing promises of life yet without the quickning force of Christ and regenerating Spirit it is of no more force to conuert vs then a dead Letter but by the mighty working of God it is sharper c. AEnig 137. How are the Scriptures before the Church yet there was a Church long before there was any Scripture Resolution The Scriptures in regard of the matter which is the word or doctrine of godlinesse it is before the Church as the immortall seede whereof it is begotten but in respect of the forme as it is written in inke and paper and set down in letters sillables and words so the Church was before there was any Scripture for Moses was the first pen-man of Scriptures AEnig 138. If prophesie must cease how doth the word of God endure for euer Resolution The truth of the word in things promised to the faithfull and threatned to vnbeleeuers for their estate in the life to come shall abide euer but the manner of deliuery of the word and teaching knowledge thereof by prophesying tongues writing inke and the paper wherin it is written with the letters and words shall cease and perish AEnig 139. How came Christ to make warre yet he is the prince of peace and his gospell the gospell of peace Resolution It is true that the word offereth peace with God and calleth vnto it also perswadeth peace with man and so resembleth the Author which is a God of peace also worketh peace as an instrument whereas therfore contention schisme and heresie arise vpon the publishing of it this comes accidentally beside the nature of the word thorough the fault of our corrupt hearts which vse to striue for our fancies and lusts against truth and such as bring it rather then to yeeld peceably vnto it Mat 10. Eph 6. AEnig 140. How are sinnefull affections by the law if the law be good and holy Resolution The law is neither cause nor occasion of sinne to speake properly but detecteth and condemneth all sinne and therefore most holy but sinne taketh or snatcheth occasion by the commandement and works all manner of euill lusts in men vnregenerate whose corrupt sinnefull hearts by the prohibitions of the law be irritated and prouoked to sinne thorough their owne fault in running more eagerly vpon an euill that is forbidden them Rom. 7.7.8.14 AEnig 141. How is it that the law promiseth eternall life to workes yet no man can be iustified and saued by the workes of the Law Resolution Because no man fulfills the worke of the Law as they be commanded of God Rom. 8 3. Gal. 3. for no meere man can doe all in perfection and all his life long Therefore no man can be iust by the works of the Law AEnig 142. How is it that the Law being the word of God and of life as well as the Gospell yet we are saued by the Gospell not by the Law Resolution The Gospell promiseth saluation vpon condition of beleeuing it and giueth thorow the holy ghost power to beleeue it whereas the Law promiseth life to workes but giueth no power to do these works Rom 1. 16. Law shewes the disease and cures it not the Gospell heales the wound by applying remedie AEnig 143. What is that that abideth still yet is passed away Resolution The Ceremoniall Law is passed away as touching the ordinances thereof which now haue no force yet their substance and truth being fulfilled in Christ the body of them abideth still AEnig 144. How is it that we can no more beleeue perfectly then we can perfitly do the Law yet we are iustified by the faith of the Gospell and not by the deeds of the Law Resolution The reason is because the Law doth not promise life but to deeds perfectly done whereas life is promised to them in the Gospell as beleeue truly though vnperfectly for it is not written that wee are iustified by perfect faith but by faith for Christ who is the obiect of faith AEnig 145. How may one doe a worke commanded in the law yet sinne in doing it Resolution If hee shall faile in the manner of doing it or in the end not doing it in perfect loue and to Gods glory then there is sinne in doing it though the thing done for the substance of it be commanded If one do a worke commanded and yet do it not out of knowledge but ignorantly then it is sinne AEnig 146. How many one do a worke forbid in the Law yet not sinne in doing it Resolution To kill ones son to take away ones goods be workes forbidden in the generall Law yet Abraham and the Israelites doing these things with warrant of Gods special commandement sinned not in doing them Genes 25. Exod wee are to walke not by particular but by the generall precept Concerning works as eating Shew-bread plucking eares of corne on the Sabboth or healing on the Sabboth these bee against the law of Ceremonies yet in case of necessitie they were done by Dauid Christ and his Apostles without sinne because the law of Ceremonie must giue place to the law of Charitie as it is written I will haue mercy and not sacrifice Hosea 6.6 AEnig 147. How is the Law a yoke that none can beare yet the commandements are not heauy Resolution The