shall return vnto me with their whole heart In this knowledge of God must we glorie Ierem. 9.24 Let him that glorieth glory in this that he vnderstandeth and knoweth me for I am the Lord which shew mercie iudgement and righteousnes in the earth II. An vnion with God whereby man is knit in heart with God Iosh. 23. 8. Sticke fast vnto the Lord your God as yee haue done vnto this day Act. 11.23 He exhorted all that with purpose of heart they would cleaue to the Lord. Man cleaueth vnto God three manner of waies in affiance in loue and feare of God Affiance is that whereby a man acknowledging the power and mercie of God and in him against all assaults whatsoeuer doth stedfastly rest himselfe 2. Chro. 20.20 Put your trust in the Lord your God and ye shall be assured beleeue his Prophets and ye shal prosper Psal. 27.1 God is my light and my saluation whome should I feare God is the strength of my life of whom should I be afraid v. 3. Though an hoast pitched against me mine heart should not be afraide though warre be raised against me I will be secure Hence riseth patience and alacritie in present perils Psal. 39.19 I should haue beene dumb and not opened my mouth because thou didst it 2. Sam. 16.10 the King said What haue I to doe with you ye sonnes of Zeruiah If he cursed because the Lord said Curse Dauid what is he that dare say Why doest thou so Gen. 45.5 Be not sad neither grieued with your selues that ye sold me hither for God did send me before you for your preseruatiō v. 8. Now then you sent me not but god himselfe 2. King 6.16 Feare not for they that be with vs are moe thē they that be with thē This affiance engendreth hope which is a patient expectatiō of Gods presence assistance in all things that are to come Psal. 37.5 Cōmit thy way vnto the Lord and trust in him and he shall bring it to passe vers 7. Waite patiently vpon the Lord and hope in him Prou. 16.3 Commit thy worke vnto the Lord and thy thoughts shall be directed The loue of God is that wherby man acknowledging Gods goodnes and fauour towards him doth againe loue him aboue all things Deut. 6.5 Thou shalt loue the Lord thy God with all thine heart with all thy soule and with all thy strength The marks of the true loue of God are these I. To heare willingly his word II. To speake often to him III. To thinke often of him IV. To do his will without irkesomnes V. To giue bodie and all for his cause VI. To desire his presence aboue all to bewaile his absence VII To embrace al such things as appertaine to him VIII To loue and hate that which he loueth and hateth IX In all things to seeke to please him X. To draw others vnto the loue of him XI To esteeme highly of such gifts and graces as he bestoweth XII To stay our selues vpon his counsels reuealed in his word Lastly to call vpon his name with affiance The feare of God is that whereby man acknowledging Gods both mercy and iustice doth as it were a capital crime feare to displease God Psal. 103. 3. With thee is mercie that thou maist be feared Habak 3.16 When I heard it my belly trembled my lips shooke at the voice rottennes entred into my bones I trembled in my selfe that I might rest in the day of trouble when he commeth vp against the people to destroy them Psal. 4.4 Tremble and sinne not Hence ariseth the godly mans desire to approoue himselfe in all things to his God Gen. 5.22 And Henoch walked with God after that c. Gen. 17. 1. God said to him I am al-sufficient walke before me and be thou perfect Out of these three former vertues proceedeth humilitie whereby a man acknowledging Gods free bountie and prostrating himselfe before him doth ascribe vnto him all praise and glorie 1. Cor. 1.31 Let him that glorieth glorie in the Lord. 1. Pet. 5.5 Decke your selues inwardly with lowlinesse of mind for God resisteth the proud and giueth grace to the humble v. 6. Humble your selues therefore vnder the mightie hand of God that he may exalt you in due time 1. Chro. 29. 10,11 And Dauid sayd Blessed be thou O Lord God of Israel our father for euer and thine O Lorde is greatnes and power and glorie and victorie and praise for all that is in heauen and in earth is thine c. and v. 14. But who am I and what is my people that we should be able to offer willingly on this sort for all things come of thee and of thine owne hand we haue giuen thee c. The negatiue part Account not that as God which is by nature no God In this place are these sinnes forbidden I. Ignorance of the true God and his will which is not only not to know but also to doubt of such things as God hath reuealed in his word Ierem. 4. 22. My people is foolish they haue not known me they are foolish children and haue none vnderstanding they are wise to doe euill but to doe well they haue no knoweledge Ierem. 9.3 They proceede from euill to worse and haue not knowne me saith the Lord. II. Atheisme when the heart denieth either God or his attributes as his Iustice Wisdome Prouidence Presence Psal. 14. 1. The foole hath said in his heart there is no God Eph. 2. 12. Ye had no hope and were without God in the world Malach. 1.2 I loue you saith the Lord yet ye say wherein haue we spoken against thee v. 14. Ye haue said it is in vaine to serue God what profit is it that we haue kept his commandements and that we walked humbly before the Lord of hosts III. Errours concerning God the persons of the Deitie or the attributs Heere is it to be reprooued Hellenisme which is the acknowledging adoring of a multiplicitie of Gods August in his 6. booke of the Citie of God chap. 7. Againe Iudaisme is here condemned which worshippeth one God without Christ. The like may be said of the heresies of the Maniches and Marcian who denie God the Father of Sabellius denying the distinction of three persons and Arrius who saith that Christ the Sonne of God is not very God IV. To withdraw and remooue the affections of the heart from the lord and set them vpon other things Esay 29.13 The Lord said this people draweth neere me with their mouth and honour me with their lips but their heart is farre from me Ierem. 12.2 Thou art neere in their mouth and farre from their reynes The heart is many waies withdrawne from God I. By distrust in God Heb. 10.38 The iust shall liue by faith but if any withdraw himselfe my soule shall haue no pleasure in him From this diffidence arise I. Impatience in suffering afflictions Ierem. 20. 14. Cursed be the day wherein I was borne and let not the
vnto me with all your heart with fasting and prayer vers 13. Rent your hearts and not your garments and turne vnto the Lord your God for he is gratious and mercifull long â—uffering and of great kindnes that he might repent him of this euill vers 15. Blow the trumpet in Sion sanctifie a fast call a solemne assemblie vers 16. Gather the people sanctifie the Congregation gather the Elders assemble the children and those that sucke the breasts Let the bridegrome goe forth of his chamber and the bride out of her bride chamber vers 17. Let the Priests the ministers of the Lord weepe between the porch and the altar and let them say Spare thy people O God c. A fast is sometime priuate sometimes publike 2. Chron. 20.3 Iehosaphat feared and set himselfe to seeke the Lord and proclaimed a fast throughout all Iudah Hest. 4. 16. Fast ye for me and neither eate nor drinke for the space of three daies and nights I also and my maides will fast A fast is either for one day alone or for many daies together Each of them is as occasion serueth an abstinence from meate at dinner alone or supper alone or both dinner and supper Iudg. 20.23 The children of Israel had gone vp and wept before the Lord vnto the euening c. Dan. 10.3 I Daniel was in heauines for three weekes of daies I ate no pleasant bread neither came flesh nor wine in my mouth c. IV. Leagues of amitie among such as feare God according to his wordeâ— are lawfull as contracts in matrimonie league in warre especially if the warre be lawefull and without confidence in the power of man 2. Chro. 19.2 Mal. chap. 2. vers 11. To these may be added that couenant which the magistrate and people make among themselues and with God for the preseruation of Christian religion 2. Chr. 15.12 And they made a couenant to seeke the Lord God of their fathers with all their heart with all their soule c. v. 14. And they sware vnto the Lord with a loud voice and with shouting and with trumpets and with cornets CHAP. 22. Of the third commandement THe third commandement concerneth the glorifying of God in the affaires of our life without the solemne seruice of God Thou shalt not take the name of the Lord thy God in vaine for the Lord will not hold him guiltlesse that taketh his name in vaine The Resolution Name This word properly signifieth Gods title here figuratiuely it is vsed for any thing whereby God may be knowne as men are by their names so it is vsed for his word workes iudgements Act. 9.15 He is an elect vessell to conuey my name among the Gentiles Psal. 8.1 O Lord our God how great is thy name through all the world which settest thy glory aboue the heauens Take That is vsurpe this word is translated from pretious things which may not be touched without licence And in trueth men which are no better then wormes creeping on the earth are vtterly vnworthie to take or as I may say touch the sacred name of God with minde or mouth neuerthelesse God of his infinite kindnes permitteth vs so to doe In vaine Namely for noâ—cause any matter and vpon each light and fonde occasion For The reason of this coÌ„mandement is taken from the penaltie annexed He that abuseth Gods name is guiltie of sinne before Gods iudgement seate and therefore is most miserable Psal. 32.1,2 Blessed is the man whose iniquitie is forgiuen and whose sinne is couered blessed is the man to whome God imputeth not sâ—nne Guiltlesse That is he shall not be vnpunished The negatiue part Thou shalt not bereaue God of that honour that is due vnto him Here is included each seuerall abuse of any thing that is vsed in the course of our liues out of the solemne seruice of God I. Periurie when a man performeth not that which he on his own accord sware to doe Math. 5. 33. Thou shalt not forsweare thy selfe but performe thine oath to the Lord. Periurie containeth in it foure capitall sinnes 1. Lying 2. False inuocation on Gods name because a forswearer calleth on God to confirme a lye 3. CoÌ„tempt of Gods threatnings that he will most grieuously punish periurie 4. A lye in his couenant with God for the forswearer bindeth himselfe to God and lieth vnto God II. To sweare that which is false This is to make god and the diuell both alike Ioh. 8.44 Ye are of your father the diuel c. when he speaketh a lie he speaketh of himselfe because he is a lyer and the father of lies Zach. 5.4 It shall enter into the house of him that sweareth falsely by my name III. To sweare in common talke Matth. 5.37 Let your communication be yea yea and nay nay for whatsoeuer is more then these commeth of euill IV. To sweare by that which is no God Matth. 5. 34 35. But I say vnto you sweare not at all neither by heauen for it is Gods throne neither by the earth for it is his footstoole neither by Hierusalem for it is the citie of the great king 1. King 19.2 Iesabel sent a messenger to Elias saying Thus doe the gods and so let them deale with me if I by to morrow this time make not thy life as is the life of euery one of them Iere. 12.16 They taught my people to sweare by Baal Iere. 5.7 Thy sonnes forsake me and sweare by them which are no gods This place condemneth that vsuall swearing by the masse faith and such like Matth. 23.22 He that sweareth by heauen sweareth by Gods throne and him that sitteth thereon But for a man to sweare by Christs death wounds blood other parts of his is most horrible is as much as to crucifie Christ againe with the Iewes or account Christs members as God himselfe V. Blasphemie which is a reproch against God and the least speech that sauoureth of contempt to his maiestie Leuit. 24.15 16. Whosoeuer curseth his God shall beare his sinnes And he that blasphemeth the name of the Lord shall be put to death 2. King 19.10 So shall ye say to the king of Iudah let not thy God deceiue thee in whome thou trustest saying Ierusalem shal not be giuen into the hand of the King of Ashur Aiax in the Tragedie hath this blasphemous speech that euery coward may ouercome if he haue God on his side as for him he can get the victorie without Gods assistance That slie taunt of the Pope is likewise blasphemous wherein he calleth himselfe the seruant of all Gods seruants when as in trueth he maketh himselfe Lord of Lords and God subiect to his vaine fantasie VI. Cursing our enemies as Goe with a vengeance or the diuel goe with thee Or our selues as I would I might neuer stirre or as God shall iudge my soule c. To this place we may referre the execrations of Iob 3. Ier. 15. VII To vse the name of God carelesly in our
good ordering of particular both things and actions as person place and time require These two haue these effects which follow I. To discerne betweene good and euill Heb. 5.14 Strong meate belongeth to them that are of age which through long custome haue their exercised to discerne both good and euill Phil. 10.1 That we may discerne things that differ one from an other II. To discerne of spirits 1. Ioh. 4.1 Deerely beloued beleeue not euery spirit but trie the spirits whether they are of God 1. Thess. 5.21 Trie all things and keepe that which is good Act. 17.11 There were more noble men then they which were at Thessalonica which receiued the word with all readines and searched the Scriptures daily whether these things were so III. To meditate vpon the word and works of God Psal. 1.2 But his delight is in the Law of God and in that Law doth exercise himselfe day and night Psal. 119.15 I will meditate in thy precepts and consider thy waies Psal. 107. the whole psalme IV. To discerne and acknowledge mans owne inward blindnes Psal. 119.33 Teach me O Lord the way of thy statutes and I will keepe it vnto the endâ— 28. Open mine eyes that I may see the wonders of thy Law II. The sanctitie of the memorie is an abilitie to keepe a good thing when it is offered to the minde and as neede serueth to remember it Psal. 119.11 I haue hid thy promise in mine heart that I might not sinne against thee Psal. 16.7 I will praise the Lord who hath giuen me couÌ„sell my reines also teach me in the nights Luk. 2.51 His mother kept all these things in her heart III. The sanctitie of conscience which is a grace of God whereby a mans conscience excuseth him for all sinnes after they are forgiuen him in Christ as also of his vpright walking in the whole course of his life 1. Tim. 1.19 Hauing faith and a good conscience which some hauing put away c. 1. Cor. 4.4 I know nothing by my selfe yet am I not thereby iustified Act. 23. 1. Paul said I haue in all good conscience serued God vntill this day Act. 24.16 I endeauour my selfe to haue alway a cleare conscience toward God and toward men Psal. 26. 1 2 3. Iudge me O Lord for I haue walked in mine innocencie my trust hath beene also in the Lord therefore shall I not slide Prooue me O Lord and trie me examine my reines and mine heart For thy louing kindnesse is before mine eyes therefore haue I walked in thy truth Hence in all godly men ariseth the inward peace of God and the outward alacritie in the countenance Phil. 4.7 The peace of God which passeth all vnderstanding shall preserue your hearts and mindes in Iesus Christ. Prov. 28.1 The wicked flee when none pursueth but the righteous are bold as a Lyon IV. Sanctitie of will whereby man beginneth to will that which is good and to refuse the contrarie Therfore in this estate the will is partly freed from bondage partly in bondage to sinne Phil. 2. 13. It is God which worketh in you both the will and the deede euen of his owne pleasure Rom. 7. 18. I know that in me that is in my flesh dwelleth no good thing for to will is present with me but I finde no meanes to performe that which is good c. v. 19 20 21 22. V. Sanctitie of affections is the right moouing of them 1. Thess. 5. 23. Rom. 7.24 Affections of most especiall note are these I. Hope whereby men with sighings looke for the accomplishing of their redemption Rom. 8.23 This hope when it is once strong and liuely hath also her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is full assurance as faith hath Heb. 6.11 And we desire that euery one of you shewe the same diligence to the full assurance of hope vnto the ende 1. Pet. 1.3 Blessed be God euen the Father of our Lord Iesus Christ which according to his aboundant mercie hath begotten vs againe vnto a liuely hope by the resurrection of Iesus Christ from the dead II. Feare of offending God because of his mercie 1. Pet. 1.17 If yee call him father which without respect of person iudgeth according to euery mans worke passe the time of your dwelling here in feare Psal. 103.4 There is mercie with thee that thou maist be feared III. A base account of all worldly things in respect of Christ Iesus Phil. 3. 7. But the things that were aduantage to me I accounted losse for Christs sake 8. Yea doubtlesse I thinke all things but losse for the excellent knowledge sake of Christ Iesus my Lord for whome I haue counted all things losse and doe iudge them to be â—oâ—â—g that I might winne Christ. IV. The loue of God in Christ which is like vnto death and as a fire that cannot be quenched Cant. 8.6 Loue is strong as death iealousie is cruell as the graue the coles thereof are fire coles and a vehement flame V. A feruent zeale to Gods glorie Rom. 9.3 I vvould wish my selfe to be separate from Christ for my brethren that are my kinsmen according to the flesh VI. An anguish of minde for our owne sinnes and others also Psal. 119 1â—6 Mine eyes gush out with teares because men keepe not thy law 2. Pet. 2.7 And deliuered iust Lot being vexed with the vncleanly conuersation of the wicked 8. For he beeing righteous and dwelling among them in seeing and hearing vexed his righteous soule from day to day with their vnlawfull deedes VII Exceeding great ioy in the holy Ghost Rom. 14.17 The kingdome of God is not meate and drinke but righteousnes and peace and ioy in the holy Ghost VI. Sanctitie of bodie whereby it is a sit instrument for the soule to accomplish that which is good Rom. 6.19 As ye haue giuen your members seruants to vncleannesse and to iniquitie to commit iniquitie so now giue your members seruants vnto righteousnes in holines CHAP. 39. Of Repentance and the fruits thereof FRom sanctification Repentance is deriued because no man can earnestly repent except he denying himselfe doe hate sinne euen from his heart and embrace righteousnes This no man either will or can performe but such an one as is in the sight of God regenerated and iustified and indued with true faith Therefore albeit in such as are conuerted repentance doth first manifest it selfe yet regarding the order of nature it followeth both faith and sanctification Hence also is it euident that this repentance legall contrition beeing some occasion and as it were a preparation to true conuersion is begotten by the preaching of the Gospel Repentance is when a sinner turneth vnto the Lord. Act. 26.20 He shewed first vnto them of Damascus and at Ierusalem and through all the coasts of Iudea and then to the Gentiles that they should repent and turne to God and to doe workes worthie amendment of life 1. Ioh. 3.3 Euery man that hath this hope in him purgeth himselfe as he is pure
swallowed vp of ouermuch heauines And further he giueth an other reason which followeth least Sathan should circumuent vs for we are not ignorant of his enterprises And indeede common experience sheweth the same that when any man is most weake then Sathan most of all bestirreth himselfe to worke his confusion The third is that all men which are humbled haue not like measure of sorrowe but some more some lesse Iob felt the hand of God in exceeding great measure when he cried O that my griefe were well weyed and my miseries were laide together in the ballance for it would he now heauier then the sand of the sea therefore my wordes are now swallowed vp for the arrowes of the Almightie are in me and the venome thereof doth drinke vp my spirit and the terrours of God fight against me The same did Ezechias when on his death-bed he said He brake all my bones like a Lyon and like a crane or a swallow so did I chatter I did mourne like a doue c. Contrariwise the theefe vpon the crosse and Lydia in her conuersion neuer felt any such measure of griefe for it is said of her that God opened her heart to be attentiue to that which Paul spake and presently after shee intertained Paul and Silas chearefully in her house which shee could not haue done if shee had beene pressed downe with any great measure of sorrowe neither are any to dislike themselues because they are not so much humbled as they see some others for God in great wisdome giueth to euery one which are to be saued that which is conuenient for their estate And it is often seene in a festered sore that the corruption is let out as well with the pricking of a small pinne as with the wide lance of a raser XII The fourth thing in true humiliation is an holy desperation which is when a man is wholly out of all hope euer to attaine saluation by any strength or goodnesse of his owne speaking and thinking more vily of himselfe then any other can doe and heartily acknowledging himselfe to haue deserued not one onely but euen tenne thousand damnations in hell fire with the deuill and his angels This was in Paul when he said of himselfe that he was the chiefe of all sinners This was in Daniel when in the name of the people of Israel he praied and said O Lord righteousnesse belongeth vnto thee and to vs open shame as appeareth this day c. The same was in the prodigall childe who saide Father I haue sinned against heauen and against thee and I am no more worthie to be called thy sonne Lastly it was in Ezra who saide O my God I am confounded and ashamed to lift vp mine eyes vnto thee my God for our iniquities are increased ouer our head and our trespasse is growne vp vnto the heauen XIII Many are of opinion that this sorrow for sinne is nothing else but a melancholike passion but in trueth the thing is farre otherwise as may appeare in the example of Dauid who by all coniectures was least troubled with melancholie and yet neuer any tasted more deepely of the sorrnw and feeling of Gods anger for sinne then he did as the booke of Psalmes declareth And if any desire to knowe the difference they are to be discerned thus Sorrowe for sinne may be where health reason senses memorie and all are sound but Melancholike passions are where the bodie is vnsound and the reason senses memorie dulled and troubled Secondly sorrow for sinne is not cured by any phisicke but onely by the sprinkling of the blood of Iesus Christ Melancholike passions are remooued by Phisicke diet musicke and such like Thirdly sorrow for sinne riseth of the anger of God that woundeth and pierceth the conscience but Melancholike passions rise only of meere imaginations strōgly conceiued in the braine Lastly these passions are long in breeding and come by litle and little but the sorrow for sinne vsually commeth on a sudden as lightening into a house And yet howesoeuer they are differing it must bee acknowledged that they may both concurre together so that the same man which is troubled with Melancholie may feele also the anger of God for sinne XIIII Thus it appeareth howe God maketh the heart fit to receiue faith in the next place it is to be considered howe the Lord causeth faith to spring and to breede in the humbled heart For the effecting of this so blessed a worke God worketh foure things in the heart First when a man is seriously humbled vnder the burden of his sinne the Lord by his spirit makes him lift vp himselfe to consider and to ponder most diligently the great mercie of God offered vnto him in Christ Iesus After the consideration of gods mercie in Christ he comes in the second place to see feele and from his heart to acknowledge himselfe to stand in neede of Christ and to stand in neede of euery drop of his most precious blood Thirdly the Lord stirreth vp in his heart a vehemēt desire and longing after Christ and his merits this desire is compared to thirst which is not onely the feeling of the drinesse of the stomacke but also a vehement appetite after drinke and Dauid fitly expresseth it when he saith I stretched forth my handes vnto thee my soule desireth after thee as the thirstie land Lastly◠after this desire he beginnes to pray not for any worldly benefit but onely for the forgiuenesse of his sinnes crying with the poore Publican O God be mercifull to me a sinner Nowe this praier it is made not for one day onely but continually from day to day not with the lippes but with greater sighes grones of the heart then that they can be expressed with the tongue Now after these desires and praiers for Gods mercie ariseth in the heart a liuely assurance of the forgiuenesse of sinne For God who cannot lie hath made his promise Knocke it shall be opened and againe Before they call I will answere and while they speake I will heare Therefore when an humbled sinner comes crying and knocking at his mercie gate for the forgiuenesse of sinne either then or shortly after the Lord worketh in his heart a liuely assurance thereof And whereas he thirsted in his heart beeing scorched with the heat of Gods displeasure beating vpon his conscience Christ Iesus giueth him to drinke of the well of the water of life freely and hauing drunken thereof hee shall neuer be more a thirst but shall haue in him a fountaine of water springing vp into euerlasting life XV. For the better vnderstanding of this that God worketh sauing faith in the heart of man after this manner it must be obserued that a sinner is compared to a sick man oft in the Scriptures And therefore the curing of a disease fitly resembleth the curing of sinne A man that
is expressed in the morall law The Morall Law is that part of Gods word which commandeth perfect obedience vnto man as well â—n his nature as in his actions and forbiddeth the contrarie Rom. 10.5 Moses thus describeth the righteousnes which is of the Law that the man which doth these things shall liue thereby 1. Tim. 1.5 The end of the commandement is loue out of a pure heart and of a good conscience and faith vnfained Luk. 16.27 Thou shalt loue the Lord thy God with all thine heart with all thy soule and with all thy strength Rom. 7. We know that the law is spirituall The Law hath two parts The Edict commanding obedience and the condition binding to obedience The condition is eternall life to such as fulfill the law but to transgressours euerlasting death The Decalogue or ten Commandements is an abridgement of the whole Law and the couenant of workes Exod. 34.27 And the Lord said vnto Moses Write thou these words for after the tenour of these words I haue made a covenant with thee and with Israel And was there with the Lord fourtie daies and fourtie nights and did neither eate bread nor drinke water and he wrote in the Tables the words of the covenant euen the tenne Commandements 1. King 8.9 Nothing was in the Arke saue the two Tables of stone which Moses had put there at Horeb where the Lord made a couenant with the children of Israel when he brought them out of the land of Egypt Matth. 22.40 On these two commandements hangeth the whole Law and the Prophets The true interpretation of the Decalogue must be according to these rules I. In the negatiue the affirmatiue must be vnderstood and in the affirmatiue the negatiue II. The negatiue bindeth at all times and to all times and the affirmatiue bindeth at all times but not to all times and therefore negatiues are of more force III. Vnder one vice expressely forbidden are comprehended all of that kind yea the least cause occasion or entisement thereto is as well forbidden as that 1. Ioh. 3.15 Whosoeuer hateth his brother is a manslayer Matth. 5.21 to the ende Euill thoughts are condemned as well as euill actions IV. The smallest sinnes are entituled with the same names that that sinne is which is expressely forbidden in that commandement to which they appertaine As in the former places hatred is named murther and to looke after a woman with a lusting eye is adulterie V. We must vnderstand euery commandement of the law so as that we annex this condition vnlesse God command the contrarie For God being an absolute Lord and so aboue the law may command that which his law forbiddeth so he commanded Isaac to be offered the Egyptians to be spoiled the brasen Serpent to be erected which was a figure of Christ c. The Decalogue is described in two Tables The summe of the first Table is that we loue God with our mind memorie affections and all our strength Matth. 22. 37. This is the first to wit in nature and order and great commandement namely in excellencie and dignitie CHAP. 20. Of the first commandement THe first table hath foure commandements The first teacheth vs to haue and choose the true God for our God The words are these I am Iehouah thy God which brought thee out of the land of Egypt and out of the house of bondage Thou shalt haue none other God but me The Resolution I am If any man rather iudge that these words are a preface to al the commandements then a part of the first I hinder him not neuerthelesse it is like that they are a perswasion to the keeping of the first commandement that they are set before it to make way vnto it as being more hard to be receiued then the rest And this may appeare in that the three commandements next following haue their seuerall reasons Iehouah This word signifieth three things I. Him who of himselfe and in himselfe was from all eternitie Reuel 1.8 Who is who was and who is to come II. Him which giueth being to all things when they were not partly by creating partly by preseruing them III. Him which mightily causeth that those things which he hath promised should both be made and continued Exod. 6.1 Rom. 4. 17. Here beginneth the first reason of the first commandement taken from the name of God it is thus framed He that is Iehouah must alone be thy God But I am Iehouah Therefore I alone must be thy God This proposition is wanting the assumption is in these words I am Iehouah the conclusion is the commandement Thy God These are the words of the couenant of grace Ier. 32.33 wherby the Lord promiseth to his people remission of sinnes and eternall life Yea these words are as a second reason of the commandements drawne from the equalitie of that relation which is betweene God and his people If I be thy God thou againe must be my people and take me alone for thy God But I am thy God Therefore thou must be my people and take me alone for thy God The assumption or second part of this reason is confirmed by an argumeÌ„t taken from Gods effects when he deliuered his people out of Egypt as it were from the seruitude of a most tyrannous master This deliuerie was not appropriate onely to the Israelites but in some sort to the Church of God in all ages in that it was a typâ—â—f a more surpassing deliuerie from that fearefull kingdome of darkenes 1. Cor. 10.1,2 I would not haue you ignorant brethren that all our Fathers were vnder the cloude and all passed through the red sea and were all baptized vnto Moses in the cloude and in the sea Coloss. 1.13 Who hath deliuered vs from the power of darkenes and translated vs into the kingdome of his deare sonne Other Gods or strange gods They are so called not that they by nature are such or can be but because the corrupt and more then diuelish heart of carnall man esteemeth so of them Phil. 3.19 Whose God is their bellie 1. Cor. 4.4 Whose mindes the God of this world hath bewitched Before my face That is figuratiuely in my sight or presence to whom the secret imaginations of the heart are knowne and this is the third reason of the first commandement as if he should say If thou in my presence reiect me it is an heinous offence see therfore thou doe it not After the same manner reasoneth the Lord. Gen. 17.1 I am God almightie therefore walke vpright The affirmatiue part Make choice of Iehouah to be thy God The duties here commanded are these I. To acknowledge God that is to know and confesse him to bee such a God as he hath reuealed himselfe to be in his worde and creatures Col. 1.10 Increasing in the knowledge of God Ierem. 24. 7. And I will giue them an heart to know me that I am the Lord and they shall be my people and I will be their God for they
day wherein my mother bare me be blessed v. 13. Cursed be the man that shewed my father saying a man child is bornâ— vnto thee and comforted him v. 18. How is it that I came forth of the wombe to see labour sorrow that my daies should be consumed with shame II. Tempting of God when such as distrust or rather contemne him seeke signes of Gods trueth and power Matth. 4.7 Thou shalt not tempt the Lord thy God 1. Corinth 10.6 Neither let vs tempt God as they tempted him and were destroyed by serpents v. 10. Neither murmure ye as some of theÌ„ murmured and were destroyed of the destroyer III. Desperation Gen. 4. 13. Mine iniquity is greater then can be pardoned 1. Thes. 4. 13. Sorrow ye not as they which haue no hope IV. Doubtfulnes concerning the trueth of Gods benefits present or to come Psal. 116.11 I said in mine hast all men are lyers II. Confidence in creatures whether it be in their strength as Ierem. 17.5 Cursed is the man that hath his confidence in man and maketh flesh his arme but his heart slideth from the Lord. Or riches Matth. 6.24 Ye cannot serue God and riches Eph. 5.5 No couetoâ—s person which is an idolater hath inheritance in the kingdome of Christ and of God Or defenced places Iere. 49. 16. Thy feare the pride of thine heart hath deceiued thee that thou dwellest in the clefts of the Rocke and keepest the height of the hill though thou shouldest make thy nest as high as the Eagle I will bring thee downe from thence saith the Lord. Or pleasure and dainties to such their bellie is their God Phil. 3. 14. Or in physitians 2. Chron. 6. 12. And Asa in the nine and thirtieth yeare of his raigne was diseased in his feete and his disease was extreame yet he sought not the Lord in his disease but to the Physitians Briefly to this place principally may be adioyned that diuelish confidence which Magitians and all such as take aduise at them doe put in the diuell and his workes Leuit. 20. 6. If any turne after such as worke with spirits and after soothsayers to goe a whoring after them then will I set my face against that person and will cut him off from among this people III. The loue of the creature aboue the loue of God Math. 10.37 Hee that loueth father or mother more then me is not worthie of me and he that loueth sonne or daughter more then me is not worthy of me Iohn 12. 43. They loued the praise of man more then the praise of God To this belongeth selfe-loue 2. Tim. 3.2 IV. Hatred and contempt of God when man flieth from God and his wrath when he punisheth offences Rom. 8.7 The wisdome of the flesh is enmitie with God Rom. 1. 30. Haters of God doers of wrong V. Want of the feare of God Psal. 36.1 Wickednes saith to the wicked man euen in mine heart that there is no feare of God before their eyes VI. Feare of the creature more then the Creator Rev. 21.8 The fearefull and vnbeleeuing shall haue their part in the lake which burneth with fire and brimstone Matth. 10.28 Feare not them which kill the bodie but feare him that can cast both bodie and soule into hell fire Ierem. 10.2 Be not afraid of the signes of heauen though the heathen be afraid of such VII Hardnes of heart or carnall seruice when a man neither acknowledging Gods iudgements nor his owne sinnes dreameth he is safe froÌ„ Gods vengeance and such perils as arise from sinne Rom. 2.5 Thou after thine hardnesse and heart that can not repent heapest to thy selfe wrath against the day of wrath Luk. 21.34 Take heede to your selues least at any time your hearts be oppressed with surfetting and drunkennes and cares of this life and least that day come on you as vnawares These all doe ioyntly ingender pride whereby man ascribeth all he hath that is good not to God but to his owne merit and industrie referring and disposing them wholly vnto his owne proper credit 1. Cor. 4.6 That ye might learne by vs that no man presume aboue that which is written that one swell not against another for any mans cause vers 7. For who separateth thee or what hast thou that thou hast not receiued if thou hast receiued it why reioycest thou as though thou hadst not receiued it Gen. 3.5 God doth know that when yee shall eate thereof your eyes shall be opened and ye shall be as Gods knowing good and euill The highest stayre of prides ladder is that fearefull presumption by which many clime rashly into Gods seate of maiestie as if they were gods Act. 12. 22 23. The people gaue a shout saying The voyce of God and not of man but immediately the Angel of the Lord smote him because he gaue not glorie vnto God so that he was eaten vp of wormes and gaue vp the ghost 2. Thess. 2.4 Which is an aduersarie and exalteth himselfe against all that is called God or that is worshipped so that he doth sit as God in the temple of God shewing himselfe that he is God CHAP. 21. Of the second Commandement HItherto haue we entreated of the first Commandement teaching vs to entertaine in our hearts and to make choice of one onely God The other three of the first Table concerne that holy profession which we must make towards the same God For first it is necessarie to make choyce of the true God Secondly to make profession of the same God In the profession of God we are to consider the parts thereof and the time appointed for this profession The parts are two The solemne worship of God and the glorifying of him The second Commandement describeth such holy and solemne worship as is due vnto God The words of the Commandement are these Thou shalt make thee no grauen image neither any similitude of things which are in heauen aboue neither that are in the earth beneath nor that are in the waters vnder the earth thou shalt not bow downe to them neither serue them for I am the Lord thy God a iealous God visiting the iniquitie of the fathers vpon the children vpon the third generation and vpon the fourth of them that hate me and shew mercie vnto thousands vpon them that loue me and keepe my Commandements The Resolution Thou shalt not make This is the first part of the commandement forbidding to make an idol Now an idol is not onely a certaine representation and image of some fained God but also of the true Iehouah The which may be prooued against the Papists by these arguments The first is Deut. 4.15 16. Take therfore good heede vnto your selues for yee saw no image in the day that the Lord spake vnto you in Horeb out of the middest of the fire that yee corrupt not your selues and make you a grauen image or representation of any figure whether it be the likenesse of male or female Out of the words vttered by
to beleeue in this one God is in effect thus much I. To knowe and acknowledge him as he hath reuealed himselfe in his worde II. To beleeue him to bee my God III. From mine heart to put all mine affiance in him To this purpose Christ saith This is eternall life to knowe thee the onely God and whome thou hast sent Iesus Christ. Nowe the knowledge here meant is not a bare or generall knowledge for that the deuils haue but a more speciall knowledge wherby I know God not onely to be God but also to be my God and thereupon doe put my confidence in him And thus much of the meaning of the first wordes I beleeue in God c. Nowe followe the duties which may bee gathered hence First of all if we are bound to beleeue in God then we are also bound to take notice of our naturall vnbeleefe whereby we distrust God to checke our selues for it and to striue against it Thus dealt the father of the child that had a dumme spirit Lord saith he I beleeue Lord helpe mine vnbeleefe And Dauid Why art thou cast downe my soule and wâ—y art thou so diâ—quieted in me wait on God And that which our Sauiour Christ saide once to Peter men should daiely speake to themselues O thou of littlâ— faith why hast thou doubted But some may say wherein standes our vnbeleefe Answere It standes in two thinges I. In distrusting the goodnesse of God that is in giuing too litle or no affiance to him or in putting affiance in the creature For the first few men will abide to be told of their distrust in God but indeede it is a common and riâ—e corruption and though they soothe themselues neuer so yet their vsuall dealings proclaime their vnbeleefe Goe through all places it shall be found that scarse one of a thousand in his dealings makes conscience of a lie a great part of men gets their wealth by fraud and oppression and all kinde of vniust and vnmercifull dealing What is the cause that they can doe so Alas alas if there be any faith it is pinned vp in some by-corner of the heart and vnbeleefe beares sway as the lord of the house Againe if a man had as much wealth as the world comes to he could finde in his heart to wish for an other and if he had two worlds he would be casting for the third if it might be compassed the reason hereof is because men haue not learned to make God their portion and to stay their affections on him which if they could doe a meane portion in temporall blessings would be enough Indeede these and such like persons will in no wise â—eelde that they doe distrust the Lord vnlesse at some time they be touched in conscience with a sense and feeling of their sinnes and be throughly humbled for the same but the truth is that distrust of Gods goodnesse is a generall and a mother-sinne the ground of all other sinnes and the very first and principall sinne in Adams fall And for the second part of vnbeleefe which is an affiance in the creatures read the whole booke of God and we shall finde it a common and vsuall sinne in all sorts of men some putting their trust in riches some in strength some in pleasures some placing their felicitie in one sinne some in an other When King Asa was sicke he put his whole trust in the Phisitians and not in the Lord. And in our daies the common practise is when crosses and calamities fall then there is trotting out to that wise man to this cunning woman to this sorcerer to that wizzard that is from God to the deuill and their counsell is receiued and practised without any bones making And this shewes the bitter roote of vnbeleefe and confidence in vaine creatures let men smoothe it ouer with goodly tearmes as long as they will In a word there is no man in the world be he called or not called if he looke narrowly vnto himselfe he shall finde his heart almost filled with manifold doubtings and distrustings whereby he shall feele himselfe euen carried away from beleeuing in God Therefore the dutie of euery man is that will truly say that hâ— beleeues in God to labour to see his owne vnbeleefe and the fruits thereof in his life As for such as say they haue no vnbeleefe nor feele none more pitifull is their case For so much the greater is their vnbeleefe Secondly considering that we professe our selues to beleeue in God we must euery one of vs learne to know God As Paul saith How can they beleeue in him of whome they haâ—e not heard and how can they heare without a preacher therefore none can beleeue in God but he must first of all heare and be taught by the ministerie of the word to know God aright Let this be remembred of young and old It is not the pattering ouer of the beleefe for a praier that will make a man a good beleeuer but God must be knowne of vs and acknowledged as he hath reuealed himselfe partly in his word and partly in his creatures Blinde ignorance and the right vse of the Apostles Creede will neuer stand togither Therefore it standes men in hande to labour and take paines to get knoweledge in religion that knowing God aright they may come steadfastly to beleeue in him and truely make confession of their faith Thirdly because wee beleeue in God therefore another dutie is to denie our selues vtterly and to become nothing in our selues Our Sauiour Christ requires of vs to become as little children if wee would beleeue The begger depends not on the releefe of others till hee finde nothing at home and till our hearts bee purged of selfe-loue and pride wee cannot depend on the fauour and goodnesse of God Therefore hee that would trust in God must first of all be abased and confounded in himselfe and in regard of himselfe be out of all hope of attaining to the least sparke of the grace of God Fourthly in that wee beleeue in God and therefore put our whole trust and assurance in him we are taught that euery man must committe his bodie his soule goods life yea all that he hath into the handes of God and to his custodie So Paul saith I am not ashamed of my sufferings for I knowe whome I haue beleeued and am perswaded that he is able to keepe that which I haue committed vnto him against that day A worthie saying for what is the thing which Paul committed vnto the Lord it was his owne soule and the eternall saluation thereof But what mooues him to trust God surely his perswasion whereby he knewe that God would keepe it And Peter saith Let them that suffer according to the will of God committe their soules to him in well doing as vnto a faithfull creatour Looke as one friende laieth downe a thing to be kept of another so must a man giue that he hath to the
to teach all ignorāt persons and impenitent sinners repentance and humiliation for their sinnes and to mooue them with all speede to seeke vnto Christ for the pardon of the same When Paul preached to the Athenians he willed them to repent vpon this ground and reason because the Lord hath appointed a day wherein he will iudge the world in righteousnes To speake plainly we can be content to heare the word and to honour him with our lipps yet for the most part all is done but for fashions sake for still we liue in our old sinnes our hearts are not turned but in the feare of God let vs bethinke our selues of the time when wee shall come before the iudge of heauen and earth and haue all our sinnes laide open and wee must answer for them all This is the point which the holy Ghost vseth as a reason to mooue men vnto repentance and assuredly if this will not mooue vs there is nothing in the world will Secondly to this purpose Paul saith If wee would iudge our selues wee should not be iudged Wouldest thou then escape the iudgement of Christ at the last day then in this life iudge thy selfe Nowe a man in iudging of himselfe must performe foure things I. he must examine himselfe of his owne sinnes II. he must confesse thē before the Lord. III. he must condemne himselfe as a iudge vpon the bench giue sentence against himselfe Lastly he must plead pardon and crie vnto God as for life and death for the remission of all his sinnes and he that doth this vnfainedly shal neuer be iudged of the Lord at the last day but if we slacke and neglect this dutie in this life then vndoubtedly there remaines nothing but eternall woe in the world to come Thirdly by this we may learne one not to iudge or condemne another as Paul sayeth Iudge nothing before the time vntill the Lord come who lighten all things that are in darknes make the counsels of the hearts manifest And Christ saith Iudgement is mine and iudge not and ye shall not be iudged And againe Paul saith to the Romans Why doest thou iudge thy brother for we must all appeare before the iudgement seat of Christ but some will aske howe doth one iudge another Ans. Thus I. when a man doth well to saie of him that he doth euill II. when a man doth euill then to make it worse III. when a thing is doubtfull to take it in the worst part And by any of these three waies we are not to iudge either of mens persons or of their actions Fourthly wee must endeauour our selues to keepe a good conscience before God and before all men This is the practise of S. Paul who in consideration and hope of a resurrection vnto iudgement as well of the iust as of the vniust endeauoured himselfe to haue alwaies a cleare conscience both towards God and towards men His example is worthie our marking and imitation for fewe there be that vpon this occasion make any conscience either of duty to God or to their brethren Fifthly the last iudgement must stirre vs vp to a reuerend feare of God cause vs to glorifie him as the Angel saith in the Reuelation Feare God and giue glorie to him for the houre of his iudgement is come And doubtlesse if any thing in the world will mooue a man to feare the Lord it is this to remember the fearefull and terrible daie of iudgement Nowe hauing spoken hitherto of the first person the father and also of the sonne it followeth in the next place to speake of the third person in these wordes I beleeue in the holy Ghost In which wee may consider two things the title of the person and the action of faith repeated from the beginning The title is Holy Ghost or spirit It may here be demanded howe this title can be fit to expresse the third person which seemes to bee common to the rest for the father is holy and the sonne is holy againe the father is a spirit and the sonne is a spirit Ans. Indeed the father and the sonne are as wel to be tearmed holy in respect of their natures the third person for all three subsisting in one and the same godhead are consequently holy by one and the fame holinesse but the third person is called holy because beside the holinesse of nature his office is to sanctifie the Church of God Nowe if it be said that sanctification is a work of the whole Trinitie the answer is that although it be so yet the worke of sanctification agrees to the Holy Ghost in speciall manner The father sanctifieth by the sonne and by the holy Ghost the sonne sanctifieth from the father and by the Holy Ghost the holy Ghost sanctifieth from the father and from the sonne by himselfe immediatly and in this respect is the third person tearmed holy Againe the third person is tearmed a Spirit not onely because his nature is spirituall for in that respect the father is a spirit and the sonne is a spirit but because hee is spired or breathed from the father and from the sonne in that he procedes from them both Thus wee see there is a speciall cause why the third person is called the Holy Ghost Nowe the action of faith which concernes the third person is to beleeue in him Which is I. to acknowledge the Holy Ghost as he hath reuealed himselfe in the word II. In special to beleeue that he is my sanctifier and comforter III. To put all the confidence of my heart in him for that cause In these wordes are comprised foure points of doctrine which are to be beleeued cōcerning the holy Ghost The first that he is very God For we are not to put our affiance or confidence in any but in God alone And no doubt the penners of the Creede in that they prefixed these wordes I beleeue in before the article of the third person meant thereby to signifie that he is true God equall with the father and the sonne according to the tenour of the Scriptures themselues Peter saith to Ananias Why hath Satan filled thine heart that thou shouldest lie vnto the Holy Ghost and continuing the same speech he changeth the tearme onely and saith Thou hast not lied vnto men but vnto God Whereby hei nsinuateth that the Holy Ghost is very God In the vision of the Prophet Isai the wordes by him set downe are thus I heard the voice of Iehoua saying Whome shall I send c. and he said God and say to this people Ye shall heare indeed but ye shall not vnderstand But Paul quoting the same place spake on this manner Well spake the Holy Ghost by Esay the Prophet saying Goe vnto this people and say vnto them Now these places being compared togither make it plaine that the title of Iehova agreeth to the holy Ghost But yet the enemies of this truth which thinke that the Holy
the Church he hath part in all the praiers of the Saints through the world of the blessings of god that come thereby The third part of this communion is in temporall things as goods and riches whereby I meane no anabaptisticall communion but that which was vsed in the primitiue Church when they had all things common in respect of vse and some solde their goods and possessions and parted them to all men as euery one had neede And by their example wee are taught to be content to imploy those goods which God hath bestowed on vs for the good of our fellowe members within the compasse of our callings and to our abilitie and beyond our abilitie if neede require Paul saith Doe good to all but specially to them which are of the houshold of faith The communion of the liuing with the dead stands in two things the one is that the Saints departed in the Church Triumphant doe in generall pray for the Church militant vpon earth desiring the finall deliuerance of all their fellowe members from all their miseries And therefore in the Apocalyps they crie on this manner Howe long Lord holy and true doest not thou iudge and auenge our blood on them that dwell on the earth I say in generall because they praie not for the particular conditions and persons of men vpon earth considering they neither knowe nor see nor heare vs neither can they tell what things are done vpon earth The second is that the godly on earth do in heart and affection conuerse with them in heauen desiring continually to be dissolued and to be with Christ. Nowe whereas the Papists do further inlarge this communion auouching that the Saints in heauen make intercession to Christ for vs and impart their merits vnto vs and that we againe for that cause are to inuocate them and to doe vnto them religious worship we dissent from theÌ„ beeing resolued that these things are but inuentions of mans braine wanting warrant of the word Lastly to conclude a question may be demanded how any one of vs may particularly know and be assured in our selues that we haue part in this communion of Saints Ans. Saint Iohn opens this point to the full when he saith If we say that we haue fellowship with him and yet walke in darknes we lie but if we walke in the light as he is light then we haue fellowship one with another and the blood of Christ purgeth vs from all our sinnes In which wordes he makes knowledge of Gods will ioyned with obedience to be an infallible marke of one that is in the communion as on the contrarie ignorance of Gods will or disobedience or both to be tokens of one that hath neither fellowshippe with Christ or with the true members of Christ. And therefore to ende this point if we would haue fellowship with Christ let vs learne to know what sinne is and to â—he from the same as from the bane of our soules and to make conscience of euery euill way The duties to be learned by the communion of the Saints are manifold And first of all if we doe beleeue the fellowship which all the faithfull haue with Christ and with themselues and be resolued that we haue part therein then must we separate and withdraw our selues from all vngodly and vnlawfull societies of men in the world whatsoeuer they be Vnlawfull societies are manifold but I will onely touch one which euery where annoyeth religion and hindreth greatly this communion of Saints and that is when men ioyne themselues in companie to passe away the time in drinking gaming c. Behold a large fellowship which beareth sway in all places there is almost no towne but there is at the least one knot of such companions and he that will not be combined with such loose mates he is thought to be a man of no good nature he is foisted forth of euery companie he is no bodie and if a man will yeelde to runne riot with them in the mispending of his time and goods he is thought to be the best fellow in the world But what is done in this societie and how doe these cup-companions spend their time surely the greatest part of day and night is vsually spent in swearing gaming drinking surfetting reuelling and railing on the ministers of the word and such as professe religion to omit the enormities which they procure to themselues hereby and this behauiour spreads it selfe like a canker ouer euery place it defiles both towne and countrey But we that looke for comfort by the communion of Saints must not cast in our lot with such a wicked generation but separate our selues from them For vndoubtedly their societie is not of God but of the deuill and they that are of this societie can not be of the holy communion of Saints and surely except the Magistrate by the sword or the Church by the power of the keyes doe pull downe such fellowship the holy societie of Gods Church and people must decay Excommunication is a censure ordained of God for this end to banish them from this heauenly communion of the members of Christ that liue inordinately and haue communion with men in the works of darknesse Secondly by this we are taught that men professing the same religion must be linked in â—ocietie and conuerse togither in Christian loue meeknes gentlenesse and patience as Saint Paul taught the Philippians If there be any fellowship of the spirit if there be any compassion and mercie fulfill my ioy that we may be like minded hauing the same loue beeing of one accord and of like iudgement And againe Keepe saith he the vnitie of the spirit in the bond of peace Why marke how his reason is fetched from this communion Because there is one bodie one spirit euen as you are called into the hope of your vocation one Lord one â—aith one hope one baptisme one God and father of all which is aboue all and in all And no doubt the same reason made Dauid say All my delight is in the Saints which be vpon earth Thirdly euery Christian man that acknowledgeth this communion must carrie about with him a fellow-feeling that is an heart touched with compassion in regard of all the miseries that befall either the whole Church or any member thereof as Christ our head teacheth vs by his owne example when he called to Saul and said Saul Saul why persecutest thou me giuing him to vnderstand that he is touched with the abuses done to his Church as if they had directly beene done to his owne person The Prophet Amos reprooueth the people because they dranke wine in bowles and annointed themselues with the chiefe oyntments but why was it not lawfull for them to doe so yes but the cause for which they are reprooued followeth No man saith he is sorie for the affliction of Ioseph In the middest of their delights and pleasures they had no regard or compassion
horsmen in a kingdom Would you inioy Gods blessings which you waÌ„t By praier you may as it were put your hand into the cofers of Gods treasures inrich your selfe Doe you desire the fauour of Monarks and Princes By praier you may come in presence and haue speech with Iehova the king of heauen and earth Lastly would you know whether now liuing you be dead that beeing dead you may liue for euer By prayer a man may knowe whether hee bee dead to sinne dead to the world liue to God liue to Christ and liue eternally Prayer then beeing so excellent a point of Religion I am imboldened to commend this small treatise to your Honour not so much for it selfe as because it doth set out the matter and true manner of inuocation of Gods holy name And I hope for your fauour in accepting of it the rather because I doubt not but your desire is to be answerable to your most honourable for religion most worthy ancestors in the care of maintaining and countenancing any good thing that may any way serue for the furtheriÌ„g of the gospel of Christ. Nowe Iesus Christ our Lord and God euen the Father which hath loued vs giuen vs euerlasting consolation and good hope through grace stablish your Honour in euery good word and worke to the end Your H. to command William Perkins An aduertisement to the Reader GOod reader there was a booke of late published in London vnder this title PERKINS vpon the Lords praier In it I haue double iniurie First it was printed without my knowledge or consent And secondly the booke is faultie both in the matter and manner of writing In the matter these things are not well set downe First the commandement of praier very easily to be kept pag. 3 b 2. Prayer is the restauration of the Gospell 7 b 3. The three first petitions concerne Gods glorie the three latter the meanes of Gods glorie 1 b 4. Gods name taken for his deitie and not for his attributes or titles 15 b 5. A man must pray for the day of his death 26 a 6. Repentance is sufficient not only to bring a true faith but also to renew it 34. â— 7. A lesson in the Lords praier taken out of Poperie 45 a 8. The doctrine of satisfaction for sinne is a most vile doctrine 52 b 9. God and the deuill agree in the manner of temptation 61 b 10. God offereth men the occasion to sinne 62 a Likewise the manner of writing hath other faults First in the middle of the Lords prayer there is placed a discourse of the Lords supper 2. The end of the Lords prayer is not expounded at all but friuolously 3. There are very many places which haue no common reason in them as First Gods angels doe his will in countenance 39 b 2. Our daily bread is communicating bread 45 b 3. To walke before God in the truth of the satisfaction of Gods iustice 51 a 4. To purge a cleere conscience 51 b 5. The pages 65.66.67 are so penned as the reader cannot knowe what was my meaning Now considering by this vngoaly practise Christian and well disposed people are much abused to omit the iniurie done to my selfe I thought it my duty to make a redresse by publishing this treatise according as the points therein were deliuered otherwise I was not willing to haue set downe any thing in the way of Exposition of the Lords prayer because it is alreadie sufficiently performed by others AN EXPOSITION OF THE Lords praier in the way of Catechisme Seruing for ignorant people by M. Perkins Matth. 6. vers 9. After this manner therefore pray ye Our Father c. THe occasion and so also the coherence of these words with the former is this The Euangelist Matthew setting downe the sermons and sayings of our Sauiour Christ keeps not this course to propound euery thing as it was done or spoken but sometime he sets downe that first which was done last and that last which was done before according as the spirit of God directed him Which thing is verified in these words where the praier is mentioned yet the occasion wherefore our Sauiour Christ taught his Disciples to pray is not here specified But in S. Luk. 11. 1. the occasion of these wordes is euident For there it is said that the disciples of our Sauiour knowing that Iohn taught his disciples to pray made request to their master that he would doe the same to them likewise These fewe words set before the prâ—ier are a commandement and it prescribes vnto vs two duties the first to pray the second to pray after the manner following Touching the first point considering very fewe among the people knowe how to pray aright we must learne what it is to pray To make praier is to put vp our request to God according to his word from a contrite heart in the name of Christ with assurance to be heard For the better opening of these words we are to coÌ„sider sixe questioÌ„s The first is to whome we are to praie The answer is to God alone Rom. 10.14 How shall they call on him in whome they haue not beleeued c. Marke howe inuocation and faith are linked togither And Pauls reason may be framed thus In whome we put our affiance or beleefe to him alone must we praie but we beleeue onely in God therefore we must onely pray to him As for Saints or angels they are in no wise to be called vpon because not the least title of gods word prescribes vs so to doe because they cannot heare our praiers and discerne what are the thoughts and desires of our hearts and because inuocation is a part of diuine worship and therefore peculiar to God alone Obiection What neede any man pray vnto God considering hee knowes what we want before we aske and is readie and willing to giue that which we craue Ans. We pray not for this ende to manifest our case to God as though he knewe it not or to winne and procure his fauour and good will but for other weightie endes First that we might shew our submission and obedience to God because he hath giuen vs a direct commandement to pray and it must be obeyed Secondly that we may by inuocation shewe forth that wee doe indeede beleeue and repent because God hath made the promise of remission of sinnes and of all good blessings to such as doe indeede repent and humble themselues vnder the hand of God and by true faith apprehend and applie the promises of God vnto themselues Thirdly we pray to God that wee may as our dutie is acknowledge him to be the fountaine author and giuer of euery good thing Lastly that we might ease our mindes by powring out our hearts before the Lord for to this ende hath he made most sweete and comfortable promises Pro. 16.3 Psal. 37.5 Obiection What neede men vse prayer considering God in his eternall couÌ„sell hath certenly determined what shall come
beggers but we say that they which beleeue by a true faith doe know whether they truly beleeue or no and they are not deceiued when they say and thinke that they truly beleeue For they are like vnto them which handling a pretious stone by reason that they are indued with sense know and say that they handle it And if no man might certainly know whether he beleeued truly or not why doth the Apostle say Trie your selues whether you be in the Faith And if it be so no man can euer certenly know whether he be iustified considering that they onely which truly beleeue can be iustified And if a man giuing credit to an other mans words doth certeÌ„ly know that he beleeueth him how much more doth he know it which beeing indued with true faith by the holy Ghost beleeueth the Gospel In a word godly writers haue prooued against Schoolemen that they which are indued with true faith in Christ can not be ignorant of it But say they no man is certaine of his perseuerance in faith and therefore out of this vniuersall proposition He which beleeueth namely with a true and constant faith is elected to life no man câ—n conclude that he is elected by reason that albeit he may know that he is indued with true faith yet he can not tell whether it shall be perpetuall This collection is absurd and the learned haue fully prooued that true faith is perpetual And therfore they which certenly know that they beleeue in a true faith are also certaine that the same their true faith shall neuer perish in this world partly for the promise of God I will put my feare into their hearts that they may neuer depart from me and partly for the praier of Christ I haue prayed for thee Peter that thy faith doe not faile Seeing it is so it is very certaine that God by his word in which generally he saith that all the faithfull are elect doth reueale to euery man his election considering that the proposition taken out of the Gospel is most certaine and euery faithfull man may certainly assume to himselfe that he is indued with true faith in Christ. The third way by which God reuealeth to euery one of vs his Predestination is by the effects of predestination as well inward in vs as outward by which as by certaine markes imprinted in vs he doth seale vs to himselfe in Christ and doth so seale vs that if we shall giue diligent heede we may thereby euidently perceiue that we are set apart from the common sort of men which is often called by the name of the world that we are foreknowne for his sonnes and loued in Christ and predestinated to eternall life yea and that we appeâ—taine no longer to the world but to that citie which is aboue that hath his foundation as the Apostle saith And we haue a twofold reason of this argument one because these effects of which we speake and which we will afterward handle God worketh not in any but in his elect as also afterward we will shew Therefore by right a man may by a true feeling and experience of these effects in himselfe be assured of his particular election and predestination to haue fellowship with Christ in all his graces For if predestination as Augustine witnesseth be a preparation to the blessings of God by which most certainely they are made free whosoeuer are made free therefore whosoeuer feeleth himselfe freed through these graces of God may be assured and certified of his predestination The other reason is that these effects are not onely the effects simplie of predestination but also such effects they are that may also be seales of it namely in printing in vs a liuely forme and image of GOD foreknowing vs louing vs electing vs. And therefore albeit we cannot see the purpose the foreknowledge the election and predestination of God as concerning our selues in God himselfe foreknowing willing and electing vs yet wee may beholde in our selues some sure representations of all these imprinted and euen stamped in vs by the worde and so by the beholding of these formes and impressions in our selues wee shall easily be brought to the knowledge of those patterns as it were which are in the Lord himselfe The matter by reason it is verie good and comfortable may be declared by a similitude God is like vnto the sunne in regard of vs the sunne when it shineth vpon vpon vs and after a sort looketh vs in the face it doth after such a sort imprint an image of his light in our eies that wee also in like manner beeing made partakers of his light may looke againe vpon the sunne it selfe and vpon his light for the light of the sunne and his beames beeing sent downe vpon vs are beaâ—en backe and reflected againe towards the sunne So in like manner the foreknowledge of God by which he hath and would acknowledge for his from all extremitie it alwaies resteth in God and cannot of it selfe be perceiued of vs. But yet whilest God doeth acknowledge vs for his he doth portrait in vs his elect a certaine forme and image of his foreknowledge by which hee maketh vs renouncing all other gods to acknowledge him for our only true God Thus it commeth to passe through this true knowledge of God which he vouchsafeth vs and by which we do acknowledge God for our God and father we may after a sort behold in God himselfe his foreknowledge by which he hath foreknowne vs for his fonnes For first of all God doth acknowledge vs for his then the elect being made partakers of this his light and knowledge he causeth vs in like manner to acknowledge him To this purpose serueth that which our Sauiour Christ saith first saith he I know my sheep after he addeth and againe I am known of mine As though he should say whiles I acknowledge them for my sheepe I make them by meanes of this my light and knowledge that they also can acknowledge me for their pastor So the Apostle saith to the Galathians when ye shall know God or rather are known of him he teacheth therefore that God knew the Galathians because he had first acknowledged them for his in his eternall predestination by giuing vnto them this his wisdome he made them acknowledge the true God for their God The same may bee said of the loue of God by which he loued vs in Christ to euerlasting life before the foundatioÌ„ of the world god by louing vs doth print in our hearts the image of his loue by which we may loue him againe froÌ„ our hearts and as it were by the reflection of the funne beames sent down into our hearts we may be prouoked to loue againe For the loue of God to vs being eternall causing eternall life begetteth in the time appointed a certaine loue in vs seruing for his eternall glorie And to his purpose is that of S. Iohn not that
faith as he is of the articles of the creed I answer First they prooue thus much that we ought to be as certen of the one as of the other For looke what commandemeÌ„t we haue to beleeue the articles of our faith the like we haue inioyning vs to beleeue the pardon of our owne sinnes as I haue prooued Secondly these arguments prooue it to be the nature or essentiall propertie of faith as certainely to assure man of his saluation as it doeth assure him of the articles which he beleeueth And howesoeuer commonly men doe not beleeue their saluation as vnfallible as they doe their articles of faith yet some speciall men doe hauing Gods word applyed by the spirit as a sure ground of their faith whereby they beleeue their own saluation as they haue it for a ground of the articles of their faith Thus certainly was Abraham assured of his owne saluation as also the Prophets and Apostles and the martyrs of God in all ages whereupon without doubting they haue bin content to lay downe their liues for the name of Christ in whome they were assured to receiue eternall happines And there is no question but there be many now that by long and often experience of Gods mercy and by the inward certificate of the holy Ghost haue attained to full assurance of their saluation II. Exception Howesoeuer a man may be assured of his present estate yet no man is certaine of his perseuerance vnto the ende Ans. It is otherwise for in the sixt petition Lead vs-not into temptation wee pray that God would not suffer vs to be wholly ouercome of the deuill in any temptation and to this petition we haue a promise answerable 1. Cor. 10. That God with temptation will giue an issue and therefore howesoeuer the deuill may buffit molest and wound the seruants of God yet shall he neuer be able to ouercome them Againe he that is once a member of Christ can neuer be wholly cut off And if any by sinne were wholly seuered from Christ for a time in his recouerie he is to be baptised the second time for baptisme is the sacrament of initiation or ingrafting into Christ. By this reason we should as often be baptized as we fal into any sinne which is absurd Againe S. Iohn saith 1. Ioh. 2.19 They went out from vs but they were not of vs for if they had beene of vs they would haue continued with vs. Where he taketh it for graunted that such as be once in Christ shall neuer wholly be seuered or fall from him Though our communion with Christ may be lessened yet the vnion and the bond of coniunction is neuer dissolued III. Exception They say we are indeede to beleeue our saluation on Gods part but we must needs doubt in regard of our selues because the promises of remission of sinnes are giuen vpon condition of mans faith and repentance Now we cannot say they be assured that we haue true faith and repentance because we may lie in secret sinnes and so want that indeed which we suppose our selues to haue Ans. I say again he that doth truly repent and beleeue doth by Gods grace know that he doth repent and beleeue for els Paul would neuer haue said Prooue your selues whither you be in the faith or not and the same Apostle saith 2. Cor. 12. We haue not receiued the spirit of the world but the spirit which is of God that we might know the things which are giuen of God which things are not onely life euerlasting but iustification sanctification and such like And as for secret sinnes they cannot make our repentance voide for he that truly repenteth of his knowne sinnes repenteth also of such as be vnknowne and receiueth the pardon of them all God requireth not an expresse or speciall repentance of vnknowne sinnes but accepts it as sufficient if we repent of them generally as Dauid saith Psal. 19. Who knowes the errours of this life forgiue me my secret sinnes And whereas they adde that faith and repentance must be sufficient I answer that the sufficiencie of our faith and repentance stands in the truth and not in the measure or perfection thereof and the truth of both where they are is certenly discerned Reason VI. The iudgement of the auncient Church August Of an euill seruant thou art made a good child therefore presume not of thine owne doing but of the grace of Christ it is not arrogancie but faith to acknowledge what thou hast receiued is not pride but deuotion And Let no man aske an other man but returne to his owne heart if he finde charitie there he hath securitie for his passage from life to death Hilar. on Matth. 5. The kingdome of heauen which our Lord professed to be in himselfe his will is that it must be hoped for without any doubtfulnesse of vncertaine will Otherwise there is no iustification by faith if faith is selfe be made doubtfull Bernard in his epist. 107. Who is the iust man but he that beeing loued of God loues him againe which comes not to passe but by the spirit reuealing by Faith the eternall purpose of God of his saluation to come Which reuelation is nothing else but the infusion of spirituall grace by which when the deedes of the flesh are mortified the man is prepared to the kingdome of heauen Togither receiuing in one spirit that whereby he may presume that he is loued and also loue againe To conclude the Papists haue no great cause to dissent from vs in this point For they teach and professe that they doe by a speciall faith beleeue their owne saluation certenly and vnfallibly in respect of God that promiseth Now the thing which hindreth them is their owne in disposition and vnworthines as they say which keepes them from beeing certen otherwise then in a likely hope But this hindrance is easily remooued if men will iudge indifferently For first of all in regard of our selues and our disposition we can not be certen at all but must despaire of saluation euen to the very death We cannot be sufficiently disposed so long as we liue in this world but must alwaies say with Iacob I am lesse then all thy mercies Gen. 32. and with Dauid Enter not into iudgement with thy seruant O Lord for none liuing shall be iustified in thy sight and with the Centurion Lord I am not worthie that thou shouldest come vnder my roofe Matth. 8. Secondly God in making promise of saluation respects not mens worthines For he chose vs to life euerlasting when we were not he redeemed vs from death beeing enemies and intitles vs to the promise of saluation if we acknowledge our selues to be â—inners Matth. 9. if we labour and trauaile vnder the burden of them Matth. II. if we hunger and thirst after grace Ioh. 7.37 And these things we may certenly and sensibly perceiue in our selues and when we finde them in vs though our vnworthines be exceeding great it should not
thee that if thou be demaunded what in thy estimation is the vilest of the creatures vpon earth thine heart and conscience may answer with a loud voyce I euen I by reason of mine own sinnes and againe if thou be demanded what is the best thing in the world for thee thy heart and conscience may answer againe with a strong and loude crie One droppe of the blood of Christ to wash away my sinnes 6 Shew thy selfe to be a member of Christ a seruant of God not onely â—n the general calling of a Christian but also in the particular calling in which thou art placed It is not enough for a Magistrate to be a christiaÌ„ man but he must also be a christian magistrate it is not enough for a master of a family to be a christian man or a christian in the church but he must also be a christian in his family in the trade which he followeth daily Not euery one that is a coÌ„mon hearer of the word and a frequenter of the Lords table is therefore a good Christian vnles his conuersation in his priuate house in his priuate affaires and dealings be sutable There is a man to be seene what he is 7 Search the Scriptures to see what is sinne what is not sinne in euery action this done carrie in thy heart a constant a resolute purpose not to sin in any thing for faith and the purpose of sinning can neuer stand together 8 Let thine indeuour be sutable to thy purpose therefore exercise thy selfe to eschew euery sinne and to obey God in euery one of his commandements that pertaine either to the generall calling of a Christian or to thy particular calling Thus did good Iosias who turned vnto God with all his heart according to all the law of Moses 1. King 25.25 thus did Zacharie Elizabeth that walked in all the coÌ„mandemeÌ„ts of God without reproof Luk. 1.6 9 If at any time against thy purpose resolution thou be ouertaken with any sinne litle or great lie not in it but speedily recouer thy self by repeÌ„tance humble thy selfe confessing thy offences by praier intreating the Lord to pardon the same and that earnestly till such time as thou findest thy conscience truly pacified and thy care to eschew the same sinne encreased 10 Consider often of the right and proper ende of thy life in this world which is not to seeke profit honour pleasure but that in seruing of men we might serue god in our callings God could if it so pleased him preserue man without the ministerie of man but his pleasure is to fulfill his worke and willing the preseruation of our bodies saluation of our soules by the imploiment of men in his seruice euery one according to his vocation Neither is there so much as a bondslaue but he must in and by his faithfull seruice to his master serue the Lord. Men therefore doe commonly profane their labours and liues by aiming at a wrong ende when all their care consisteth onely in getting sufficient maintenance for them and theirs for the obtaining of credit riches and carnall commodities For thus men serue themselues and not God or men much lesse doe they serue God in seruing of men 11 Giue all diligence to make thy election sure and to gather manifold tokens thereof For this cause obserue the workes of Gods prouidence loue and mercie both in thee and vpon thee from time to time for the serious consideration of them and the laying of them together when they are many and seuerall minister much direction assurance of Gods fauour and comfort This was the practise of Dauid 1. Sam. 17.33 Psal. 23. all 12 Thinke euermore thy present estate whatsoeuer it be to be the best estate for thee because whatsoeuer befalls thee though it be sicknes or any other affliction or death befalls thee of the good prouidence of God That this may be the better done labour to see and acknowledge a prouidence of God as well in pouertie as in aboundance as well in disgrace as good report as well in sicknes as in health as well in life as in death 13 Pray continually I meane not by solemne and set praier but by secret and inward ejaculations of the heart that is by a continuall eleuation of mind vnto Christ sitting at the right hand of God the father that either by praier or giuing of thanks so often as any occasion shall be offered 14 Thinke often of the worst and most grieuous things that may befall thee either in life or death for the name of Christ make a reckoning of them and prepare thy self to beare them that when they come they may not seeme strange and be borne more easily 15 Make conscience of idle vain vnhonest vngodly thoughts for these are the seeds beginnings of actuall sinne in word and deede This want of care in ordering composing of our thoughts is often punished with a fearfull temptâ—tion in the very thought called of Diuines Tentatio blasphemiarum a tenâ—tion of blasphemies 16 When any good motion or affection riseth in the heart suffer it not to passe away but feede it by reading meditating praying 17 Whatsoeuer good thing thou goest about whether it be in word or deede doe it not in a conceit of thy selfe or in the pride of thy heart but in humilitie ascribing the power whereby thou doest thy worke and the praise thereof to God otherwise thou shalt finde by experience he will curse thy best doings 18 Despise not ciuill honestie good conscience and good manners must goe togither therefore remember to make conscience of lying and of customable swearing in common talke contend not either in deede or word with any man be courteous and gentle to all good bad beare with mens wants and frailties as hastines frowardnes selfe-liking curiousnes c. passing by them as beeing not perceiued returne not euill for euill but rather good for euill vse meate drinke and apparell in that manner and measure that they may further godlines and may be as it were signes in which thou maiest expresse the hidden grace of thy heart Striue not to goe beyond any vnlesse it be in good things goe before thine equalls in giuing of honour rather then in taking of it make conscience of thy word and let it be as a band professe not more outwardly then thou hast inwardly in heart oppresse or defraud no man in bargaining in all companies either doe good or take good FINIS a Mark 4.32 Matth. 26.38 b Ioh. 12.27 Mark 14.35 c Matth. 26.37,42 Ioh. 12. 29. Hebr. 5.7 d Luk. 22.44 e Hebr. 9.5 1. Cor. 5.5,7 Esa. 53.10,11 f Matt. 26.47 g Ioh. 18.13,14 h Ioh. 18.29 i Luk. 2â— 7,8 k Luk. 23. 15. l Matth. 27.24 26. m the same place n Ioh. 19.18 o Gal. 3. 13. p Matth. 27.35,46 q Coloss. 1.24,15 r Ioh. 19.34 s Heb. 9.15,16 t Luk. 23.43,46 u Ioh. 19. 33,42 x
a queene Luk. 18.11 The Pharisie standing thus praied to himselfe I thanke thee O God that I am not as other men extortioners vniust adulterers nor yet as this Publiâ—an vers 12. I fast twise in the weeke and giue tithe of all my possessions V. That the Gospell of Gods kingdome is meere foolishnes 1. Cor. 2. 14. The naturall man perceiueth not the things of the spirit of God for they are foolishnes vnto him VI. To thinke vncharitably malitiously of such as serue God sincerely Math. 12.24 When the Pharisies heard that they said he casteth not out diuels but by the prince of diuels Psal. 74.2 They said in their heartsâ— Let vs destroy them altogither VII To thinke the day of death farre off Esay 28.15 Ye haue said We haue made a couenant with death and with hell we are at agreement though a scourge runne ouer and passe through it shall not come at vs. VIII That the paines of hell may be eschewed in the place before mentioned they say With hell haue we made agreement IX That God will deferre his both particular and last generall comming to iudgement Luk. 12. 19. I will say vnto my soule soule thou hast much goods laid vp for many yeres and vers 45. If that seruaÌ„t say in his heart my master will deferre his comming c. Many carnall men pretend their good meaning but when God openeth their eies they shall see these rebellious thoughts rising in their minds as sparkles out of a chimney The actuall sinne of both wil and affections is euery wicked motion inclination and desire Gal. 5. The flesh lusteth against the spirit An actuall outward sinne is that to the committing whereof the members of the bodie doe together with the faculties of the soule concurre Such sinns as these are infinite Psal. 40. 12. Innumerable troubles haue compassed me my sins haue taken such hold vpon me that I am not able to looke vp yea they are more in number then the haires of mine head Actuall sinne is of omission or commission Again both these are in words or deedes In the sinne of commission obserue these two points The degrees in committing a sinne and the differences of sinnes committed The degrees are in number foure Iames 1. 14 15. Euery man is tempted when hee is drawne away by his owne concupiscence and is entised Then when lust hath conceiued it bringeth foorth sinne and sinne when it is finished bringeth foorth death The first degree is temptation whereby man is allured to sinne This doth Satan by offering to the mind that which is euill Ioh. 13.2 The diuell had now put into the heart of Iudas Iscariot Simons sonne to betray him Act. 5.3 Peter said to Ananias Why hath Satan filled thine heart that thou shouldest lie c. 1. Chr. 21. 1. And Satan stood vp against Israel and prouoked David to number Israel This also is effected vpon occasion of some externall obiect which the senses perceiue Iob 31.1 I haue made a couenant with mine eyes why then should I looke vpon a maide Tentation hath two parts abstraction and inescation Abstraction is the first cogitation of committing sinne whereby the mind is withdrawne from Gods seruice to the which it should be alwaies readie prest Luk. 10.27 Thou shalt loue the Lord thy God with all thy heart and all thy soule with all thy thought Inescation is that whereby an euill thought conceiued and for a time retained in the minde by delighting the will and affections doth as it were lay a baite for them to draw them to consent The second degree is conception which is nothing els but a consent and resolution to commit sinne Psal. 7. 14. He shall trauaile with wickednes he hath conceiued mischiefe but he shall bring forth a lie The third degree is the birth of sinne namely the committing of sinne by the assistance both of the faculties of the soule and the powers of the bodie The fourth degree is perfection when sinne beeing by custome perfect and as it were ripe the sinner reapeth death that is damnation This appeareth in the example of Pharaoh wherefore custome in any sinne is fearefull Sinne actually committed hath fiue differences First to consent with an offendour and not actually to commit sinne Eph. 5.11 Haue no fellowship with the vnfruitfull works of darknes but reprooue them rather This is done three manner of waies I. When as a man in iudgement somewhat alloweth the sinne of another Numb 20.6,10 Moses and Aaron gathered the congregation together before the rocke and Moses said vnto them Heare now ye rebels shall we bring you water out of the rocke vers 12. The Lord spake to Moses and Aaron because ye beleeued me not to sanctifie me in the presence of the children of Israel into the land which I haue giuen them II. When the heart approoueth in affection and consent Hither may we referre both the Ministers and the Magistrates concealing and winking at offences 1. Sam. 2. 23. Ely said Why doe ye such things for of all this people I heare euill of you Doe no more my sonnes c. Now that Elies will agreeth with his sonnes sinnes it is manifest vers 29. Thou honourest thy children aboue me III. Indeede by counsell presence entisement Rom. 1. 31. They doe not onely doe the same but also fauour them that doe them Mark 6.25 26. Shee saide vnto her mother What shall I aske and shee said Iohn Baptists head c. Act. 22. 20. When the blood of thy Martyr Steuen was shed I also stood by and consented vnto his death and kept the clothes of them that slue him The second difference is to sinne ignorantly as when a man doth not expresly and distinctly know whether that which he doth be a sinne or not or if he knew it did not acknowledge and marke it 1. Tim. 1.23 I before was a blasphemer and a persecutor and an oppressour but I was receiued to mercie for I did it ignorantly through vnbeleefe Nomb. 35.22 23 24. If he pushed him vnaduisedly and not of hatred or cast vpon him any thing without laying of waite or any stone whereby he might be slaine and saw him not or caused it to fall vpon him and he die and was not his enemie neither sought him any harme then the congregation shall iudge betweene the slayer and the auenger of blood according to these lawes 1. Cor. 4 4. I know nothing by my selfe yet am I not thereby iustified Psal. 19 13. Cleanse me from my secret sinnes The third difference is to sinne vpon knowledge but of infirmitie as when a man fearing some imminent daunger or amazed at the horrour of death doth against his knowledge denie that truth which otherwise he would acknowledge and embrace Such was Peters fall arising from the ouermuch rashnes of the minde mingled with some feare Thus all men offend when the flesh and inordinate desires so ouerrule the will and euery good endeauour that they prouoke man to
that which hee from his heart detesteth Rom. 7.19 I doe not the thing which I would but the euill which I would not that doe I. The fourth difference is presumptuous sinning vpon knowledge Psal. 19. 13. Keepe thy seruant from presumptuous sinnes let them not raigne ouer me Hitherto belongeth I. euery sinne committed with an high hand that is in some contempt of God Numb 15.30 The person that doth presumptuously c. shal be cut off from amongst his people because he hath despised the word of the Lord and and hath broken his commandement II. Presumption of Gods mercie in doing euill Eccles. 8.11 Because sentence against an euill worke is not executed speedily therefore the heart of the children of men is fully set in them to doe euill Rom. 2.4 Despisest thou the riches of his bountifulnes c. not knowing that the bountifulnes of God leadeth thee to repentance c. The fift difference is to sinne vpon knowledge and set malice against God and to this is the sinne against the holy Ghost referred CHAP. 14. Of the punishment of sinne HItherto we haue intreated of sinne wherewithall all mankind is infected in the next place succeedeth the punishmeÌ„t of sinne which is threefold The first is in this life and that diuerse waies The first concerneth the bodie either in the prouision with trouble for the things of this life Gen. 3. 17. or a pronenesse to disease Matth. 9.2 Sonne be of good comfort thy sinnes be forgiuen thee Ioh. 5. 14. Behold thou art made whole sinne no more least a worse thing fall vpon thee Deut. 28.21,22 The Lord shall make the pestilence cleaue vnto thee vntill he hath consumed thee from the land c. Or shame of nakednesse Gen. 3.7 Or in womens paines in childbirth Gen. 3. 16. Vnto the woman he said I will greatly encrease thy sorrowes and conceptions in sorrow shalt thou bring forth children II. The soule is punished with trembling of conscience care trouble hardnesse of heart and madnesse Deut. 28.28 The Lord shall smite thee with madnesse and with blindnesse and with astonying of heart III. The whole man is punished 1. with fearefull subiection to the regiment of Satan Col. 1.13 Which freed vs from the power of darknesse and translated vs into the kingdome of his beloued Sonne Heb. 2. 14. He also himself tooke part with them that he might destroy through death him that had power of death that is the diuell 2. A separation from the fellowship of God and trembling at his presence Eph. 4. 18. Hauing their cogitation darkned and beeing straungers from the life of God Gen. 3. 10. I heard thy voice in the garden and was afraid because I was naked therefore I hid my selfe 3. Vpon a mans goods diuers calamities and dammages Deut. 28.29 Thou shalt euer be oppessed with wrong and be pouled and no man shall succour thee c. to the ende of the chapter To this place may be referred distinction of Lordships and of this commeth a care to enlarge them and bargaining with all manner of ciuill seruitudes 4. The losse of that Lordly authoritie which man had ouer all creatures also their vanitie which is not onely a weakning but also a corrupting of that excellencie of the vertues and powers which God at the first put into them Rom. 8.20 21. The creature is subiect to vanitie not of it owne will but by reason of him which hath subdued it vnder hope c. 5. In a mans name infamie and ignominie sometimes after his death Ierem. 24.9 The second is at the last gaspe namely death or a change like vnto death Rom. 6.23 The wages of sinne is death The third is after this life euen eternall destruction from Gods presence and his exceeding glorie 2. Thess. 1.9 Who shal be punished with euerlasting perdition from the presence of God and the glorie of his power CHAP. 15. Of Election and of Iesus Christ the foundation thereof PRedestination hath two parts Election and Reprobation 1. Thess. 5.9 God hath not appointed vs to wrath but to obtaine saluation by the meanes of our Lord Iesus Christ. Election is Gods decree whereby on his owne free will he hath ordained certaine men to saluation to the praise of the glorie of his grace Eph. 1.4 5 6. He hath chosen vs in him before the foundation of the world according to the good pleasure of his will to the praise of the glorie of his grace This decree is that booke of life wherein are written the names of the Elect Revel 20.12 Another booke was opened which is the booke of life and the dead were iudged of those things that were written in the bookes according to their workes 2. Tim. 2.19 The foundation of God remaineth sure and hath this seale The Lord knoweth who are his The execution of this decree is an action by which God eueÌ„ as he purposed with himselfe worketh all those things which he decreed for the saluation of the Elect. For they whome God elected to this ende that they should inherite eternall life were also elected to those subordinate meanes whereby as by steppes they might attaine this end and without which it were impossible to obtaine it Rom. 8. 29 30. Those which he knew before he also predestinate to be made like to the image of his Sonne that he might be the first borne amongst many brethren Moreouer whome he predestinate them he called whome he called them â—ee iustified and whome hee iustified them also he glorified There appertaine three things to the execution of this decree First the foundation Secondly the meanes Thirdly the degrees The foundation is Christ Iesus called of his father from all eternitie to performe the office of the Mediator that in him all those which should be saued might be chosen Heb. 5.5 Christ tooke not to himselfe this honour to bee made the high Priest but he that said vnto him Thou art my Sonne this day begate I thee gaue it him c. Esa. 42.1 Behold my seruant I will stay vpon him mine elect in whome my soule delighteth I haue put my spirit vpon him he shall bring foorth iudgement to the Gentiles Eph. 1.4 Hee hath chosen vs in him meaning Christ. Question Howe can Christ be subordinate vnto Gods election seeing he together with the Father decreed all things Answ. Christ as he is Mediator is not subordinate to the very decree it selfe of election but to the execution thereof onely 1. Pet. 1.20 Christ was ordained before the foundation of the world Augustine in his booke of the Predestinaiion of the Saints chap. 5. Christ was Predestinate that he might be our head In Christ we must especially obserue two things his incarnatioÌ„ his Office To the working of his Incarnation concurre First both his Natures Secondly their Vnion Thirdly their distinction Christs first Nature is the Godhead in as much as it belongeth to the Son whereby he is God Phil. 2.6 Who beeing in the forme of God thought it