reputed the child of the deuill Ioh. In this are the children of God knowne and the children of the deuill whosoeuer worketh not righteousnes is not of God neither to giue you a plai◠example he that loueth not his brother For this is the message which ye haue heard from the beginning that we should loue one another Not as Cain he was of that euill one Sathan and slue his brother and wherefore slue he him because his owne workes were euill and his brothers good Ch. Yet if we loue those which be our brethren according to the flesh neuer so much they cease not to hate and persecute vs. Ioh. Meruaile not my brethren though this world hate you Ch. If not to loue be a note of the child of the deuil what is the note of gods child Ioh. We know that we are translated from death to life because we loue the brethren i. such as be Christians because they are Christians as on the contrarie he that loueth not his brother abideth in death is vnder the state of damnation Whosoeuer hateth his brother is a manslayer and ye know that no man-slayer hath eternall life abiding in him Ch. You haue shewed vs fully that loue is a worke of adoption Now shew vs how we may know whether we loue our brethren or not Ioh. Hereby we haue perceiued loue that he laid downe his life for vs therfore we ought carried with the like affection of loue to lay downe our liues for the brethren Ch. Many in speech doe pretend loue but we find not this willing affection and readines to shew loue Ioh. Whosoeuer hath this worlds good wherewith this life is sustained and seeth his brother haue neede and shutteth vp his bowels i. hath no compassion because it sheweth it selfe by the rolling of the intralls from him how dwelleth the loue of God in him Ch. What other note is there of true loue Ioh. My little children let vs not loue in word nor in tongue onely but in deede and in truth sincerely 1. For thereby we know that we are of the truth sound professours of the gospell of Christ 2. and shall before him appease our hearts in regard of any accusation that our conscience shall lay vnto vs before Gods iudgement seat If our heart condemne vs an euill conscience accuse vs God is greater then our heart namely in iudging of vs and knoweth all things Ch. How may we know that our consciences will not condemne vs Ioh. Beloued if our hearts condemne vs not then haue we boldnes towards God i. to come vnto him by prayer Ch. What other fruits is there of true loue Ioh. Whatsoeuer we aske we receiue of him because we keepe his commādements and doe those things which are pleasant in his sight Ch. What are these commandements Ioh. This then is his commaundement that we beleeue in the name of his Sonne Iesus Christ and loue one another as he gaue commandement Ch. Haue they which keepe these commandements their praiers granted prooue this Ioh. Yes For he that keepeth his commaundements dwelleth in him and he in him Ch. How may we know that God dwelleth in vs and we in him Ioh. Hereby we know that he abideth in vs by that spirit of sanctification whereby we are renued which he hath giuen vs. CHAP. IIII. Ch. TO returne againe to that which was before mentioned shall we beleeue all that say they haue the spirit Ioh. Dearely beloued beleeue not euery spirit i. doctrines which men bragging of the spirit doe teach but trie the spirits whether they be of God for many false prophets are gone out into the world Ch. How may we discerne of spirits Ioh. Hereby shall ye know the spirit of God euery spirit doctrine which confesseth that Iesus Christ the Messias is come in the flesh is made true man this beeing the substance of the Gospel is of God And euery spirit that confesseth not that Iesus Christ is come in the flesh is not of God but this is the spirit of Antichrist of whome ye haue heard that he shall come and now already he is in the world Ch. We feare because these false spirits are of great power to perswade and seduce many Ioh. Little children ye are of God and haue ouercome them for greater is he that is in you Gods spirit then he that is in the world the spirit of Sathan Ch. But the doctrine of these men is of great account and hath many followers in the world ours hath but few which imbrace it Ioh. They are of this world therefore speake they of this world and this world i. ignorant and vngodly men heareth them We are of God he which knoweth God heareth vs he which is not of god heareth vs not Hereby know we the spirit of truth and the spirit of errour namely by the liking and applause of the world Ch. How may we preserue our selues against these seducers Ioh. Beloued let vs loue one another for loue commeth of God and euery one that loueth is borne of God and knoweth God by a speciall knowledge whereby they are assured that God the father of Christ is their father Christ their Redeemer the holy Ghost their sanctifier He that loueth not knoweth not God for God is loue i. wholly bent to shew his loue and compassion to his people For a proofe of this herein was that loue of God made manifest among vs because God sent that his onely begotten Sonne into the world that we might liue through him Herein is that loue not that we loued God but that he loued vs and sent his Sonne to be a reconciliation for our sinnes Ch. What of all this Ioh. Beloued if God so loued vs we ought also one to loue another Ch. How can God manifest his loue to vs he beeing a spirit inuisible Ioh. No man hath seene God at any time neuertheles if we loue one another that is a signe that God dwelleth in vs his loue is perfect in vs i. that loue wherewith he loueth is throughly made manifest towards vs by our loue as the light of the moone shining on vs argueth the light of the Sunne shining vpon the moone of whom as from the fountaine the moone takes her light Ch. How may we know that God dwelleth in vs Ioh. Hereby doe we know that we dwell in him and he in vs because he hath giuen vs of his spirit Ch. What other signe haue you of Gods dwelling in vs Ioh. We haue seene and doe testifie that the Father sent that Sonne to be the Sauiour of the world Whosoeuer confesseth in faith and loue that Iesus is the Sonne of God in him dwelleth God and he in God Ch. The deuill will confesse Christ. Ioh. And we which is more haue knowne and beleeued the loue which god hath in vs. Ch. Declare how
I. The instinct of Nature it selfe II. The examples of the Patriarks and other holy personages Abraham buried Sarah Gen. 23.19 Iaakob is buried by his sonnes Gen. 50.12 Steuen by religious and deuout men Act. 8.2 III. The Lords owne approbation of buriall in that he numbreth it amongst his benefits For the want thereof is a curse Ier. 22.19 He vz. Iehoiakim shall be buried as an asse is buried euen drawne and cast forth without the gates of Ierusalem Therefore rather then Moses should be vnburied the Lord himselfe did burie him Deut. 34.5,6 Moses the seruant of the Lord died in the land of Moab according to the word of the Lord. And he buried him in a valley in the land of Moab ouer against Beth-peor but no man knoweth of his sepulchre vnto this day IV. There is no dead carkase so lothsome as man is the which both argueth the necessitie of buriall and how vgly we are in the sight of God by reason of sinne V. The bodie must rise againe out of the earth that it may be made a perpetuall mansion house for the soule to dwell in VI. The bodies of the faithfull are the temples of the holy Ghost therefore must rise againe to glorie VII Buriall is a testimonie of the loue and reuerence we beare to the deceased A funeral ought to be solemnized after an honest and ciuil manner namely agreeable to the nature and credit as well of those which remaine aliue as them which are dead Concerning the liuing they must see that I. their mourning be moderate and such as may well expresse their affection and loue to the partie departed Ioh. 11.34 He said Where haue ye laid him they answered Lord come and see â—5 Then Iesus wept And vers 36. the Iewes said Behold how he loued him II. They must auoid superstition and not surmise that funerall ceremonies are auaileable to the dead Such are the rites of the Church of Rome as to be buried in a Church especially vnder the altar and in a Friars coole III. They ought to take heede of superfluous pompe and solemnities For of all ostentations of pride that is most foolish to be boasting of a loathsome and a deformed corps Esai 22. 15 16. Thus saith the Lord God of hostes Goe get thee to that treasurer to Shebnah the steward of the house and say What hast thou to doe here and whome hast thou here that thou shouldest here hew thee out a sepulchre as he that heweth out his sepulchre in an high place or that graueth an habitation for himselfe in a rocke To this commandement belongeth these duties I. Before the vintage or haruest wâ—â—ught to permit any man for the repressing of hunger to gather grapes or â—â—ucke off the eares of corne in the field Deut. 23.24,25 When thou commest into thy neighbours vineyard then thou maist eate grapes at thy pleasure as much as thou wilt but thou shalt put none in thy vessel When thou commest into thy neighbours corne thou maist plucke the eares with thine hand but thou shalt not mooue a sickle to thy neighbours corne Math. 12. 1. Iesus went on the Sabbath day through the corne and his Disciples were an hungred and began to plucke the eares of the corne and to eate c. II. In the vintage and time of haruest we ought neither to leaue the trees naked of grapes nor rake vp after the reaping eares of corne but to leaue the after gatherings for the poore Leu. 23.22 When you reape the haruest of your land thou shalt not rid cleane the corners of thy field when thou reapest neither shalt thou make any after gathering of thy haruest but shalt leaue them vnto the poore and to the stranger I am the Lord your God Ruth 2.8 Goe to none other field to gather neither goe from hence but abide here by my maidens 7. So shee gleaned in the field vntill euening III. Concerning the soule of our neighbour I. We must seeke all meanes to winne him to the profession of Christian religion 1. Cor. 10. 33. I please all men in all things not seeking mine owne profit but the profit of many that they might be saued Hebr. 10.24 Let vs consider one another to prouoke vnto loue and to good workes II. We must liue amongst men without offence 1. Cor. 10.32 Giue no offence neither to the Iewes nor to the Grecians nor to the church of God 1. Cor. 8.13 If meate offend my brother I will eate no flesh while the world standeth that I may not offend my brother III. The light of our good life must be as a lanterne to direct the waies of our neighbours Act. 24.14 This I coÌ„fesse vnto thee that after the way which they call heresie so worship I the God of my fathers beleeuing all things which are written in the Law and the Prophets 15. And haue hope towards God that the resurrection of the dead which they themselues looke for also shall be both of iust and vniust 16. And herein I endeauour my selfe to haue alway a cleere conscience toward God and toward men IV. If our neighbour offend we are to admonish him 1. Thess. 5.14 We desire you brethrenâ— admonish them that are vnruly comfort the feeble minded beare with the weake be patient towards all men V. If our neighbour runne the waies of Gods commaundement as Dauid speaketh we ought to encourage him in the same VI. Wee may referre such things vnto this commandement as appertaine to the peculiar preseruation of euery seuerall mans life 1. Recreation which is an exercise ioyned with the feare of God conuersant in things indifferent for the preseruation of bodily strength and confirmation of the minde in holines Eccles. 2.2 I said of laughter thou art madde and of ioy what is this that thou doest Esay 5.12 The harpe violl timbrell pipe and wine are in their feasts but they regard not the worke of the Lord neither consider the works of his handes 1. Cor. 10.7 Neither bee ye idolaters as were some of them as it is written The people sate down to eate and drinke rose vp to play Luk. 6.25 Wo be to you that laugh for ye shall waile and weepe Deut. 12.7 There ye shall eate before the Lord your God and ye shall reioice in all that you put your handes vnto both ye and your households because the Lord thy God hath blessed thee To this end hath the worde of God permitted shooting 2. Sam. 1.18 He bade them teach the children of Iudah to shoot as it is written in the booke of Iashur And musicall consort Nehem. 7. 67. Besides their seruants and maides which were seuen thousaud three hundreth and seauen and thirtie they had two hundreth and fiue and fortie singing men and singing women And putting forth of riddles Iudg. 14. 12. Sampson said vnto theÌ„ I will now put forth a riddle vnto you and if you can declare it me within seuen daies of the feast and finde it out I
righteous man And Saint Iohn saith Hereby we know that we are translated from death to life because we loue the brethren that is such as are members euen because they are so The second signe of this affection is a loue and desire to the comming of Christ whether it be by death vnto any man particularly or by the last iudgement vniuersally and that for this ende that there may be a full participation of fellowshippe with Christ. And that this very loue is a note of adoption it appeares by that which S. Paul saith that the crowne of righteousnes is laid vp for all them that loue the appearing of Christ. The outward token of adoption is New-obedience wherby a man endeauours to obey Gods commandements in his life and conuersation as Saint Iohn saith Hereby we are sure that we know him if we keepe his commandements Now this obedience must not be iudged by the rigour of the morall law for then it should be no token of grace but rather a meanes of damnation but it must be esteemed considered as it is in the acceptation of God who spares them that feare him as a father spares an obedient sonne esteeming things done not by the effect and absolute doing of them but by the affection of the doer And yet least any man should here be deceiued wee must knowe that the obedience which is an infallible marke of the childe of God must be thus qualified First of all it must not be done vnto some fewe of Gods commandements but vnto them all without exception Herod heard Iohn Baptist willingly and did many things and Iudas had excellent things in him as appeares by this that he was content to leaue all and to follow Christ and he preached the Gospel of the kingdome in Iurie as well as the rest yet alas all this was nothing for the one could not abide to become obedient to the seauenth commaundement in leauing his brother Philips wife and the other would not leaue his couetousnesse to die for it Vpright and sincere obedience doth inlarge it selfe to all the commandements as Dauid saith I shall not be confounded when I haue respect to all thy commaundements And Saint Iames saith he which faileth in one law is guiltie of all that is the obedience to many commaundements is indeede before God no obedience but a slatte sinne if a man wittingly and willingly carrie a purpose to omit any one dutie of the lawe He that repents of one sinne truly doth repent of all and he that liues but in one knowne sinne without repentance though he pretend neuer â—o much reformation of life indeed repents of no sinne Secondly this obedience must extend it selfe to the whole course of a mans life after his conuersion and repentance We must not iudge of a man by an action or two but by the tenour of his life Such as the course of a mans life is such is the man though he through the corruption of his nature faile in this or that particular action yet doth it not preiudice his estate before God so be it he renue his repentance for his seuerall slippes and falls not lying in any sinne and withall from yeare to yeare walke vnblameable before God and men S. Paul saith The foundation of God remaineth sure the Lord knoweth who are his Now some might hereupon say it is true indeede God knowes who are his but how may I be assured in my selfe that I am his to this demaund as I take it Paul answers in the next words Let euery one that calleth on the name of the Lord depart from iniquitie that is let men inuocate the name of God praying seriously for things whereof they stand in neede withall giuing thanks and departing from all their former sinnes and this shall be vnto them an infallible token that they are in the election of God Thirdly in outward obedience it is required that it proceede from the whole man as the regeneration which is the cause of it is through the whole man in bodie soule and spirit Againe obedience is the fruit of loue and loue is from the pure heart the good conscience and faith vnfained Thus we haue heard the testimonies and tokens whereby a man may be certified in his conscience that he was chosen to saluation before all worlds If and desire further resolution in this point let them meditate vpon the 15. psal and first epistle of S. Iohn beeing parcels of Scripture penned by the holy Ghost for this ende Here some will demand how a man may be assured of his adoption if he want the testimonie of the spirit to certifie him thereof Ans. Fire is knowne to be no painted but a true fire by two notes by heate and by the flame now if the case fall out that the fire want a flame it is still knowne to be fire by the heate In like manner as I haue saide there be two witnesses of our adoption Gods spirit and our spirit now if it fall out that a man feele not the principall which is the spirit of adoption he must then haue recourse to the second witnesse and search out in himselfe the signes and tokens of the sanctification of his owne spirit by which he may certenly assure himselfe of his adoption as we know fire to be fire by the heate though it want a flame Againe it may be demanded on this manner how if it come to passe that after inquirie we finde but fewe signes of sanctification in our selues Ans. In this case we are to haue recourse to the least measure of grace lesse then which there is no sauing grace and it stands in two things an heartie disliking of our sinnes because they are sinnes and a desire of reconciliation with God in Christ for them all and these are tokens of adoption if they be soundly wrought in the heart though all other tokens for the present seeme to be wanting If any shall say that a wicked man may haue this desire as Balaam who desired to die the death of the righteous the answer is that Balaam indeede desired to die as the righteous man doth but he could not abide to liue as the righteous he desired the ende but not the proper subordinate meanes which tend vnto the ende as vocation iustification sanctification repentance c. the first is the worke of nature the second is the worke of grace Nowe I speake not this to make men secure and to content themselues with these smal beginnings of grace but onely to shewe howe any may assure themselues that they are at the least babes in Christ adding this withall that they which haue no more but these small beginnings must be carefull to increase them because he which goes not forward goes backeward Lastly it may be demanded what a man should doe if he want both the testimonie of Gods spirit and his owne spirit and haue no meanes in the world of assurance Ans.
vnbeleefe presuming doubting c. As the man in the gospel saith Lord I beleeue helpe mine vnbeleefe By reason of this fight when vnbeleefe preuailes the very childe of God may fall into fits and pangs of despaire as Iob and Dauid in their temptations did For Dauid once considering the propseritie of the wicked brake out into this speech Certainly I haue clensed mine heart in vaine and washed mine hands in innocency Yea this despaire may be so extreame that it shall weaken the bodie and consume it more then any sicknesse No man is to thinke this strange in the child of God For though hee despaire of his election and saluation in Christ yet his desperation is neither totall nor finall It is not totall because he doth not dispaire with his whole heart faith euen at that instaÌ„t lusting against despaire It is not finall because he shall recouer before the last end of his life To proceede the combat in the will is this The will partly willeth partly nilleth that which is good at the same instant and so likewise it willeth and nilleth that which is euill because it is partly regenerate and partly vnregenerate The affections likewise which are placed in the will partly imbrace and partly eschew their obiects as loue partly loueth and partly doth not loue God and things to be loued feare is mixed and not pure as schoolemen haue dreamed but partly filial partly seruil causing the child of God to stand in awe of God not onely for his mercies but also for his iudgements punishments The will of a man regenerate is like him that hath one legge sound the other lame who in euery steppe which he makes doth not wholly halt or wholly goe vpright but partly goe vpright and partly halt Or like a man in a boate on the water who goeth vpward because he is carried vpward by the vessell and at the same time goes downeward because he walkes downeward in the same vessell at the same instant If any shall say that contraries can not be in the same subiect the answer is they can not if one of them be in his full strength in the highest degree but if the force of them both be delaied and weakned they may be ioyned together By reason of this combat when corruption preuailes against grace in the will and affections there ariseth in the godly a certaine deadnesse or hardnesse of heart which is nothing else but a want of sense or feeling Some may say that this is a fearefull iudgement but the answer is that there be two kindes of hardnesse of heart one which possesseth the heart and is neuer felt this is in them who haue their consciences seared with an hote yron who by reason of custome in sinne are pâ—st all feeling who likewise despise the meanes of softening their hearts And indeede this is a fearefull iudgement There is an other hardnesse of heart which is felt and this is not so daungerous as the former for as we feele our sicknesse by contrarie life and health so hardnesse of heart when it is felt argues quicknesse of grace and softnes of heart Of this Dauid often complained in the Psalmes of this the children of Israel speake when they say Why hast thou hardned our hearts from thy waies Thus much of the manner of the combat in particular before we proceede any further let vs marke the issue of it which is to preuaile against the flesh The spirit preuailes against the flesh at two times in the course of a mans life and at his ende but yet with some foiles receiued I say the spirit preuailes not in one instant but in the whole course of a mans life So S. Iohn saith He which is begotten of God sinneth not for he preserueth himselfe the grace of God in his heart ordinarily preuailing in him And Paul makes it the propertie of the regenerate man to walke according to the spirit which is not now and then to make a steppe forward but to keepe his ordinarie course in the way of godlinesse As in going from Barwicke to London it may be a man now and then will goe amisse but he speedily returnes to the way againe and his course generally shall be right Againe the spirit preuailes in the end of a mans life For then the flesh is vtterly abolished and sanctification accomplished because no vncleane thing can enter into the kingdome of heauen This further must be conceiued that when the spirit preuailes it is not without resistance and striuing as Paul testifieth I doe not the good which I would but the euill which I would not that doe I. Which place is not to be vnderstood onely of thoughts and inward motions as some would haue it nor of particular offences but of the generall practise of his dutie or calling through the whole course of his life And it is like the practise of a sicke man who hauing recouered of some grieuous disease walkes a turne or twaine about his chamber saying ah I would faine walke vp and downe but I can not meaning not that he can not walke at all but signifying that he can not walke as he would beeing soone wearied through faintnesse I added further that this preuailing is with foyles A foyle is when the flesh â—or the time vanquisheth and subdueth the spirit In this case the man regenerate is like a souldier that with a blow hath his brain-pan cracked so as he lies groueling astonished not able to fight or like him that hath a fit of the falling sicknesse who for a time lies like a dead man Hence the question may be mooued whether the flesh preuailing doth not extinguish the spirit and so cut off a man from Christ till such time as he be ingrafted againe The answer is this There be two sorts of Christians one who doth onely in shew name professe Christ and such an one is no otherwise a member of Christs mysticall bodie then a woodden legge set to the bodie is a member of the bodie The second is he that in name and deede is a liuely part member of Christ. If the first fall he can not be said to be cut off because he was neuer ingrafted If the second fall he may be and is cut off from Christ. But marke how he is not wholly cut off but in some part namely in respect of the inward fellowshippe and communion with Christ but not in respect of coniunction with him A mans arme taken with the dead palsie hangs by and receiues no heat life or sense from the rest of the members or from the head yet for all this it remaines still vnited and coupled to the bodie and may againe be recouered by plaisters and physicke so after a grieuous fall the child of God feeles no inward peace and comfort but is smitten in conscience with the trembling of a spirituall palsie for his offence and yet indeede still remaines before
parts his foreknowledge and his counsell The foreknowledge of God is that by which he most assuredly foreseeth all things that are to come Act. 2.23 Him haue ye taken by the hands of the wicked beeing deliuered by the determinate counsell and foreknowledge of God and haue crucified and slaine Rom. 8. Those things which he knew before he also predestinated to be made like to the image of his sonne This is not properly spoken of God but by reason of men to whome things are past or to come The counsell of God is that by the which he doth most straightly perceiue the best reason of all things that are Prov. 8. 14. I haue counsell and wisdome I am vnderstanding and I haue strength The will of God is that by the which he both most freely and iustly with one act willeth all things Rom. 9. 18. He hath mercie on whom he will and whom he will hardeneth Eph. 1.5 Who hath predestinate vs to be adopted through Iesus Christ vnto himselfe according to the good pleasure of his will Iam. 4. 15. For that which you should say if the Lord will and we liue we will doe this or that God willeth that which is good by approouing it that which is euill in as much as it is euill by disallowing and forsaking it And yet he voluntarily doth permit euill because it is good that there should be euill Act. 14.16 Who in time past suffered all the Gentiles to walke in their owne waies Psal. 81.12 So I gaue them vp to the hardnes of their heart and they haue walked in their owne counsels The will of God by reason of diuers obiects hath diuers Names and is either called Loue and Hatred or Grace and Iustice. The Loue of God is that by the which God approoueth first himselfe and then all his creatures without their desert and theÌ„ doth take delight 1 Ioh. 4. 16. God is loue and who so remaineth in loue remaineth in God and God in him Ioh. 3.16 So God loued the world that he gaue his onely begotten Sonne c. Rom. 5.8 God setteth out his loue towards vs seeing that while we were yet sinners Christ died for vs. The Hatred of God is that by the which he disliketh and detesteth his creature offending for his fault 1. Cor. 10.5 But many of them the Lord misliked for they perished in the wildernes Psal. 5. 5. Thou hatest all the workers of iniquitie Psal. 44.8 Thou hast loued iustice and hated iniquitie The Grace of God is that by which he freely declareth his fauour to his creatures Rom 11.6 If it be of grace it is no more of workes otherwise grace is not grace but if it be of workes it is no more grace Tit. 2. 11. The sauing grace of God shined to all men teaching vs to denie impietie c. The Grace of God is either his Goodnes or his Mercie The Goodnes of God is that by which he beeing in himselfe absolutely good doth freely exercise his liberalitie vpon his creatures Matth. 19.17 Why callest thou me good there is none good but one euen God Math. 5. 45. He maketh his sunne to shine vpon the good and bad and he raineth vpon the iust and vniust Gods mercie is that by which he freely assisteth all his creatures in their miseries Esai 30. 18. Yet will the Lord waite that he may haue mercie vpon you Lament 3.22 It is the Lords mercies that we are not consumed because his compassions faile not Exod. 39.19 I take pitie on whome I take pitie and am mercifull on whome I am mercifull Gods Iustice is that by which he in all things willeth that which is iust Psal. 10. The iust Lord loueth iustice Psalm 5.4 For thou art not a God that loueth wickednesse Gods iustice is in word or deede Iustice in word is that truth by which he constantly and indeede willeth that which he hath â—aid Rom. 3.4 Let God be true and euery man a lyar Matth. 24.25 Heauen and earth shall passe away but my word shall not passe away Hence it is that God is iust in keeping his promise 1. Ioh. 1.9 If we confesse our sinnes God is faithfull and iust to forgiue our sinnes 2. Tim. 4. 8. Henceforth is laid vp for me the crowne of righteousnes which the Lord the righteous Iudge shall giue me at that day Iustice indeede is that by which he either disposeth or rewardeth Gods disposing iustice is that by which he as a most free Lord ordereth rightly all things in his actions Psal. 45.17 The Lord is righteous in al his waies Gods rewarding iustice is that by which he rendreth to his creature according to his worke 2. Thess. 1.6 It is iustice with God to render affliction to such â—â— afflict you but to you which are afflicted releasing with vs. 1. Pet. 1.17 Therefore if you call him Father which without respect of person iudgeth according to euery worke passe the time of your dwelling here in feare Ierem. 51. 56. The Lord that recompenseth shall surely recompence The Iustice of God is either his Gentlenes or Anger Gods Gentlenes is that by which he freely bestoweth vpon his creature a reward 2. Thess. 1. 5. Which is a token of the righteous iudgement of God that ye may be counted worthie the kingdome of God for the which yee also suffer Matth. 10. 41 42. He that receiueth a Prophet in the name of a Prophet shall haue a Prophets reward and he that receiueth a righteous man in the name of a righteous man shall receiue the reward of a righteous man And whosoeuer shall giue vnto one of these little ones to drinke a cup of cold water onely in the name of a Disciple verely I say vnto you he shall not loose his reward Gods Anger is that by which he punisheth the transgression of his creature Rom. 1.18 For the wrath of God is reuealed from heauen against all vngodlines and vnrighteousnes of men which withhold the truth in vnrighteousnes Ioh. 3.36 He that obeyeth not the Sonne shal not see life but the wrath of God abideth on him Thus much concerning the will of GOD. Now followeth his omnipotencie Gods omnipotencie is that by which he is most able to performe euery worke Math. 19.29 With men this is impossible with God all things are possible Some things notwithstanding are here to be excepted First those things whose action argueth an impotencie as to lie to denie his word Titus 1. 2. which God that cannot lie hath promised 2. Tim. 2. 13. He cannot denie himselfe Secondly such things as are contrarie to the Nature of God as to destroy himselfe and not to beget his Sonne from eternitie Thirdly such things as imploy contradiction For God cannot make a trueth false or that which is when it is not to be Gods power may be distinguished into an absolute and actuall power Gods absolute power is that by which he can doe more then he either doth or will doe Matth. 3.9 I say vnto
Dan. â—0 7 Thousand thousands ministred vnto him and ten thousand thousands stood before him Matth. 26.25 Thinkest thou I cannot praie to my father and he will giue me moe then twelue legions of Angels Heb. 12. 22. To the company of innumerable angels Fourthly they are in the highest heauen where they euer atteÌ„d vpon God and haue societie with him Mark 18.10 In heauen their Angels alwaies behold the face of my Father which is in heauen Psal. 68.17 The chariots of God are twentie thousand thousand Angels and the Lord is among them Mark 12.25 But are as Angels in heauen Fiftly their degree That there are degrees of Angels it is most plaine Colos 1.16 By him were all things created which are in heauen and in earth things visible and invisible whether they be thrones or dominions or principalities or powers Rom. 8.38 Neither Angels nor principalities nor powers c. 1. Thes. 4.16 The Lord shall descend with the voice of the Aarchangel and with the trumpet of God But it is not for vs to search who or how many bee of each order neither ought we curiously to enquire howe they are distinguished whether in essence or qualities Coloss. 2. 18. Let no man at his pleasure beare rule ouer you by humblenes of minde and worshipping of Angels advancing himselfe in those things which he neuer saw Sixtly their office Their office is partly to magnify God partly to performe his commandements Psalme 103. vers 20. 21. Praise the Lord ye his Angels that excell in strength that doe his commandement in obeying the voice of his vvorde Praise the Lord all ye his hostes ye his seruants that doe his pleasure Seuenthly The establishing of some Angels in that integritie in which they were created CHAP. 7. Of man and the estate of innocencie MAn after he was created of God was established in an excellent estate of innocencie In this estate seuen things are chiefly to be regarded I. The place The garden of Heden that most pleasant garden Gen. 2. 15. Then the Lord tooke the man and put him into the garden of Heden II. The integritie of mans nature Which was Ephâ— 4.24 Created in righteousnes and true holines This integritie hath two parts The first is wisdome which is true and perfect knoweledge of God and of his will in as much as it is to be performed of man yea and of the counsell of God in all his creatures Coloss. 3. 10. And haue put on the newe man which is renewed in knowledge after the image of him that created him Gen. chap. 2.19 When the Lord God had formed on the earth euery beast of the field and euery foule of the heauen he brought them vnto the man to see howe he would call them for howesoeuer the man called the liuing creature so was the name thereof The second is Iustice which is a conformitie of the will affections and powers of the body to the will of God III. Mans dignitie consisting of foure parts First his communion with God by which as God reioiced in his own image so likewise man was incensed to loue God this is apparent by Gods familiar conference with Adam Gen. 1.29 And God said Behold I haue giuen vnto you euery hearb bearing seede c. that shall be to you for meate Secondly his dominion ouer all the creatures of the earth Gen. 2. 19. Psal. 8.6 Thou hast made him Lord ouer the workes of thine hands hast set all things vnder his feet c. Thirdly the decencie dignitie of the bodie in which though naked as nothing was vnseemely so was there in it imprinted a princely maiestie Psal. 8. Thou hast made him little lower then then God and crowned him with glorie and worship Gen. 2.25 They were both naked and neither ashamed 1. Cor. 12.22 Vpon those members of the bodie which we thinke most vnhonest put we more honestie on and our vncomely parts haue more comelines on Fourthly labour of the bodie without paine or griefe Gen. 3. 17,19 Because thou hast obeyed the voice of thy wife c. cursed is the earth for thy sake in sorrow shalt thou eate of it all the daies of thy life c. IV. Subiection to God whereby man was bound to performe obedience to the commandements of God which were two The one was concerning the two trees the other the obseruation of the Sabboth Gods commandement concerning the trees was ordained to make examination and triall of mans obedience It consisteth of two parts the first is the giuing of the tree of life that as a signe it might confirme to man his perpetuall abode in the garden of Heden if stil he persisted in his obedience Râ—uel 2. 7. To him that ouercoÌ„meth will I giue to eate of the tree of life which is in the midst of Paradise of God Prov. 3.18 Shee is a tree of life to them which lay hold on her and blessed is he that retaineth her The second is the prohibition to eate of the tree of the knowledge of good and euil togither with a commination of temporall and eternall death after the transgression of this commandement Gen. 2.17 Of the tree of the knowledge of good and euill thou shalt not eate of it for in the day that thou eatest thereof thou shalt die the death This was a signe of death and had his name of the euent because the obseruation thereof would haue brought perpetuall happines as the violation gaue experience of euill that is of all miserie namely of punishment and of guiltinesse of sinne Gods commandement concerning the obseruation of the Sabboth is that by which God ordained the sanctification of the Sabboth Gen. 2.3 God blessed the seauenth day and sanctified it V. His calling which is his seruice of God in the obseruation of his commandements the dressing of the garden of Heden Prov. 16.4 God made all things for himselfe Gen. 2.15 He placed him in the garden of Heden to dresse and keepe it VI. His diet was the hearbs of the earth and fruit of euery tree except the tree of the knowledge of good and euill Gen. 1.29 And God said Behold I haue giuen vnto you euery hearb bearing seede which is vpon all the earth and euery tree wherein is the fruit of a tree bearing seede that shall be to you for meate and chap. 3.17 But of the tree of knowledge of good and euill thou shalt not eate VII His free choice both to will and performe the commandement concerning the two trees and also to neglect and violate the same Whereby we see that our first parents were indeede created perfect but mutable for so it pleased God to prepare a way to the execution of his decree CHAP. 10. Of sinne and the fall of Angels THe fall is a reuolting of the reasonable creature from obedience to sinne Sinne is the corruption or rather depriuation of the first integritie More plainely it is a falling or turning from God binding the offendour by
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
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
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
beare them and when you shall stretch forth your handes I will hide mine eies from you and though you make many praiers I will not heare for your handes are full of blood 2. Tim. 3.5 Which haue a shew of godlines but denie the force thereof such therefore auoyd VII The manifest prophanation of the Sabboth in pampering the belly surfeting adulterie and other like prophanenesse which is nothing els but to celebrate a Sabboth to the diuell and not to God CHAP. 24. Of the fifth commandement HItherto we haue spoken of the commandements of the first table nowe followeth the secōd table which concerneth the loue of our neighbour Rom. 13.9 Thou shalt not commit adulterie thou shalt not kill thou shalt not steale thou shalt not beare false witnes thou shalt not couet and if there be any other commandement it is briefly comprehēded in this saying namely thou shalt loue thy neighbour as thy selfe Our neighbour is euery one which is of our owne flesh Esa. 58.7 When thou seest the naked couer him and hide not thy selfe from thine owne flesh The manner of louing is so to loue our neighbour as our selues to witte truly and sincerely when as contrarily the true manner of louiug God is to loue God without measure The second table containeth sixe Commandements whereof the first in the order of the ten commandements the fift concerneth the preseruation of dignity and excellencie of our neighbour The words are these Honour thy Father and thy mother that they may prolong thy daies in the lande which the Lord thy God giueth thee The Resolution Honour This Word by the figure signifieth all that dutie whereby our neighbours dignitie is preserued but especially our Superious This dignitie proceedeth of this that euery man beareth in him some part of the image of God if we respect the outward order and decency which is obserued in the Church and common wealth In the Magistrate there is a certaine image of the power and glory of God Dan. 2.37 O King thou art a King of Kings for the God of heauen hath giuen thee a kingdome power and strength glorie Hence is it that Magistrates are called Gods Psal. 82. 1. In an olde man is the similitude of the eternity of God in a father the likenesse of his fatherhood Math. 2◠9 And call no man your father vpon the earth for there is but one your Father which is in heauen In a man is the image of Gods prouidence and authoritie 1 Cor. 11.7 For a man ought not to couer his head because he is the image of the glory of God but the woman is the glory of her husband Finally in a learned man is the likenesse of the knowledge and wisdome of God Nowe therefore that person in whome euen the least title of the image of God appeareth is to be be honoured and reuerenced Thy father By a figure we must here vnderstand all those that are our superiours as Parents and such like of our kindred or aliance which are to vs in stead of Parents Magistrates Ministers our Elders and those that doe excell vs in any gifts whatsoeuer The kings of Gerar were called Abimelech my father the king Gen. 20.2 Gen. 45.8 God hath made me a father vnto Pharaoh and Lord ouer all his house 1. Cor. 4.15 For though ye haue ten thousand instructers in Christ yet haue ye not many Fathers for in Christ Iesus I haue begotten you 2. King 5.13 But his seruants came and spake vnto him and said Father if the Prophet had commanded thee a great thing◠wouldest thou not haue done it 2. King ◠12 And Elisha sawe it and he cried My Father my Father my Father the chariot of Israel and the horsemen thereof And thy mother This is added least we should despise our mothers because of their infirmities Prou. 23.22 Obey thy father which hath begotten thee and despise not thy mother when shee is olde Here we are put in mind to performe due honour to our stepmothers and fathers in law as if they were our proper and naturall parents Ruth 3. 1. and 5. Afterward Naomi her mother in lawe said vnto her My daughter shall not I seeke rest for thee that thou maiest prosper And shee answered her All that thou biddest me I will do Exod. 18.17 But Moses father in law said vnto him The thing which thou doest is not well 19. Heare nowe my voice I will giue thee counsell and God shall be with thee 24. So Moses obeied the voice of his father in law and did all that he had said Mich. 7.6 For the sonne reuileth the Father the daughter riseth vp against her mother the daughter in law against her mother in lawe That they may prolong Parents are said to prolong the liues of their children because they are Gods instruments whereby their childrens liues are prolonged for oftentimes the name of the action is attributed to the instrument wherewith the action is wrought Luk. 16.9 Make you friendes with the riches of iniquitie that when ye shall want they may receiue you into euerlasting habitations 1. Tim. 4.16 For in doing so tho◠shalt both saue thy selfe and them that heare thee But Parents doe prolong the liues of their children in commanding them to walke in the waies of the Lord by exercising iustice and iudgement Gen. 18.19 For beeing become godly they haue the promise both of this life and the life to come 1. Tim. 4.8 Further they effect the same thing by their praiers made in the behalfe of their children Hereby it plainely appeareth that the vsuall custome of children saluting their parents to aske them their blessing is no light or vaine thing Moreouer in these words the reason to mooue vs to the obedience of this commandement is drawne from the ende which reason is also a promise yet a speciall promise Eph. 6. 2. Honour thy father and thy mother which is the first commandement with promise I say speciall because the promise of the second commandement is generall and belongeth to all the rest of the commandements And God promiseth long life not absolutely but so farre as it is a blessing Eph. 6.3 That it may be well with thee and that thou maiest liue long on earth For wee must thinke that long life is not alwaie a blessing but that sometime it is better to die then to liue Esay 57.1 The righteous perisheth and no man considereth it in heart and mercifull men are taken away and no man vnderstandeth that the righteous is taken away from the euill to come But if at any time the Lord giueth a short life to obedient children hee rewardeth them againe with eternall life in heauen and so the promise faileth not but changeth for the better The affirmative part Preserue the dignitie of thy neighbour Vnder this part is commaunded First reuerence towards all our superiours the actions whereof are reuerently to rise vp before any man which passeth by vs. Leu. 19.32 Rise vp
that eateth this bread and drinketh this cuppe vnworthily shall be guilty of the body and blood of Christ. But such as feele not theÌ„selues penitent they neither can come to the Lords table without repentance least they eate and drink their own damnation neither must they deferre repentance by which they may come least they procure to themselues finall destruction CHAP. 35. Of the degrees of executing Gods decree of Election VVE haue hitherto declared the outward meanes whereby Gods decree is executed Now follow the degrees of executing the same The degrees are in number two The loue of God and the declaration of his loue Eph. 1.6 To the praise of the glory of his grace wherwith he hath made vs accepted in his blood 9. And hath opened vnto vs the mysterie of his will according to his good pleasure which he hath purposed in him Gods loue is that whereby God doth freely loue all such as are chosen in Christ Iesus though in themselues altogither corrupt 1. Ioh. 4. 19. Wee loued him because he loued vs first Rom. 5.8 God setteth out his loue towards vs seeing that while we were yet sinners Christ died for vs. 10. For if when wee were enemies we were reconciled to God by the death of his sonne much more wee beeing reconciled shall be saued by his life The declaration of gods loue is two-fold The first towards infants elected to saluation the second towards men of riper yeares The declaration of Gods loue towards infants is on this manner Infants alreadie elected albeit they in the wombe of their mother before they were borne or presently after depart this life they I say being after a secret and vnspeakable manner by Gods spirit engraffed into Christ obtaine eternall saluation 1. Cor. 12. 13. By one spirit wee are all baptized into one bodie whether Iewes or Grecians bond or free and haue beene all made to drinke into one spirit Luk. 1. 35. The Angell answered and said vnto her The holy Ghost shall come vpon thee and the power of the most High shall ouershadow thee therefore also that holy thing which shall be borne of thee shall be called the sonne of God 41. And it came to passe as Elizabeth heard the salutation of Marie the babe sprang in her bellie and Elizabeth was filled with the holy Ghost 64. And his mouth was opened immediately and his tongue loosed and he spake and praised Godâ— 80. And the child grewe waxed strong in spirit Iere. 1.5 Before I formed thee in the womb I knew thee and before thou camest out of the wombe I sanctified thee I call the manner of infants saluation secret and vnspeakable because I. they want actuall faith to receiue Christ for actuall faith necessarily presupposeth a knowledge of Gods free promise the which he that beleeueth doth applie vnto himselfe but this infants cannot any waies possibly performe And surely if infants should haue faith actually they generally either loâ—e it when they come to mens estate or at least shew no signes thereof both which they could not doe if before they had receiued actuall faith Nay we see that in those of riper yeares there are not so much as the shadowes or sparkes of faith to bee seene before they be called by the preaching of the Gospell II. Infants are said to be regenerated onely in regard of their internall qualities and inclinations not in regard of any motions or actions of the minde will or affections And therefore they want those terrors of conscience which come before repentance as occasions thereof in such as are of riper yeares of discretion Againe they are not troubled with that conflict and combate betwixt the flesh and the spirit wherewith those faithfull ones that are of more yeares are marueilously exercised CHAP. 36. Concerning the first degree of the declaration of Gods loue THe declaration of Gods loue in those of yeres of discretion hath especially foure degrees Rom. 8.30 1. Cor. 1.30 The first degree is an effectuall calling whereby a sinner being seuered froÌ„ the world is entertained into Gods familie Eph. 2.17 And came and preached peace vnto you which were a farre off and to them that were neere 19. Nowe therfore ye are no more strangers and forrainers but citizens with the Saints and of the â—oushold of God Of this there be two parts The first is Election which is a seperation of a sinner from the cursed estate of all mankind Ioh. 15.19 If ye were of the world the world would loue his own but because ye are not of the world but I haue chosen you out of the world therefore the world hateth you The second is the reciprocall donation or free gift of God the Father whereby he bestoweth the sinfull man to be saued vpon Christ and Christ againe actually most effectually vpon that sinfull man so that he may boldly saâ—e this thing namely Christ both God and man is mine and I for my benefit and vse enioy the same The like we see in wedlocke The husband saith this woman is my wife whome her parents haue giuen vnto men so that shee being fully mine I may both haue her and gouerne her Againe the woman may say this man is mine husband who hath bestowed himselfe vpon me doth cherish me as his wife Rom. 8.32 He spared not his owne sonne but gaue him for vs. Esa. 9.6 Vnto vs a child is born vnto vs a son is giuen Ioh. 17.2 Thou hast giuen him power vpon all flesh that he should giue eternall life to all theÌ„ whome thou hast giuen him 6. I haue declared thy name to the men which thou gauest me out of the world thine they were and thou gauest them me and they kept thy worde 7. Nowe they know that all things whatsoeuer thou hast giuen me are of thee Ioh. 10.29 My father which gaue them me is greater then all and none is able to take them out of my fathers hands Hence commeth that admirable vnion or coniunctioÌ„ which is the ingraffing of such as are to be saued into Christ and their growing vp togither with him so that after a peculiar manner Christ is made the head and euery repentant sinner a member of his mysticall bodie Ioh. 17.20 I pray not for these alone but for them also which shall beleeue in me through their word 21. That they all may be one as thou O father art in me and I in thee euen that they may be also one in vs. Eph. 2.20 We are members of his bodie of his flesh and of his bones Ioh. 25.1 I am that true vine and my father is the husbandman 2. Euery branch that beareth not fruit in me he taketh away and euery one that beareth fruite he purgeth it that it may bring forth more fruite Eph. 2. 20. Built vpon the foundation of the Prophets and Apostles â—hose corner stone is Iesus Christ himselfe 21. In whoÌ„ all the building coupled togither groweth vnto an holy temple in the Lord. 22.
of himselfe saith Psal. 22.1 My God my God why hast thou forsaken me and art so farre from my health and from the words of my roring The remedie is double First the operatioÌ„ of the holy spirit stirring vp faith increasing the same Phil. 1.6 I am perswaded of this same thing that he that hath begunne this good worke in you will performe it vntill the day of Iesus Christ. Luk. 17.5 And the Apostles said vnto the Lord Increase our faith The second is an holy meditation which is manifold I. That it is the commandement of God that we should beleeue in Christ. 1. Ioh. 3.22 This is then his commandement that we beleeue in the name of his Sonne Iesus Christ and loue one another as he gaue commandement II. That the Euangelicall promises are indefinite and doe exclude no man vnlesse peraduenture any man doe exclude himselfe Esay 55. 1. Ho euery one that thirsteth come ye to the waters and ye that haue no siluer come buie and eate come I say buie wine and milke without siluer and without money Matth. 11.28 Come vnto me all ye that are wearie and laden and I will ease you Ioh. 3.15 That whosoeuer beleeueth in him should not perish but haue eternall life Also the Sacraments of Baptisme and the Lords Supper doe to euery one seuerally applie indefinite promises and therefore are very effectuall to enforce particular assurance or plerophorie of forgiuenes of sinnes III. That doubtfulnes and despaire are most grieuous sinnes IV. That contrarie to hope men must vnder hope beleeue with Abraham Rom. 4.18 Which Abraham aboue hope beleeued vnder hope that he should be the father of many nations according to that which was spoken to him so shall thy seede be V. That the mercie of God and the merit of Christs obedience beeing both God and man are infinite Esai 54.10 For the mountaines shall remooue and the hills shal fall downe but my mercie shall not depart from thee neither shal my couenant of peace fall away saith the Lord that hath compassion on thee Psal. 103.11 For as high as the heauen is aboue the earth so great is his mercie toward them that feare him 1. Ioh. 2.1 My babes these things write I vnto you that ye sinne not and if any man sinne we haue an aduocate with the Father Iesus Christ the iust 2. And he is the reconciliation for our sinnes and not for ours onely but also for the sinnes of the whole world Psal. 130.7 Let Israel wait on the Lord for the Lord is mercie and with him is great redemption VI. That God measureth the obedience due vnto him rather by the affection and desire to obey then by the act and performance of it Rom. 8.5 For they that are after the flesh sauour the things of the flesh but they that are after the spirit the things of the spirit 7. Because the wisdome of the flesh is enmitie against God for it is not subiect to the law of God neither indeede can be Rom. 7.20 Now if I doe that I would not it is no more I that doe it but the sinne that dwâ—lleth in me 21. I find then by the law that when I would doe good euill is present with me 22. For I delight in the law of God concerning the inner man Mal. 3.17 I will spare them as a man spareth his sonne that reuerenceth him VII When one sinne is forgiuen all the rest are remitted also for remission being giuen once without any prescriptioÌ„ of time is giuen for euer Rom. 11.29 For the gifts and calling of God are without repentance Act. 10.43 To him also giue all the Prophets witnes that through his name all that beleeue in him shall receiue remission of sinnes VIII That grace and faith are not taken away by falls of infirmitie but thereby are declared and made manifest Rom. 5.20 Moreouer the law entred thereupon that the offence should abound neuerthelesse when sinne abounded there grace abounded much more 2. Cor. 12.7 And least I should be exalted out of measure c. there was giuen vnto me a pricke in the flesh the messenger of Satan to buffet me 8. For this thing I besought the Lord thrise that it might depart from me 9. He said May grace is sufficient for thee IX That all the workes of God are by contrarie meanes 2. Cor. 12.9 My power is made perfect through weakenesse CHAP. 43. Of the third Assault THe third Assault is concerning Sanctificatioâ— The tentation is a prouoking to sinne according as the disposition of eâ—â—ry man and as occasion shall offer it selfe 1. Chron. 21.1 And Satan stâ—â—d vp against Israel and prouoked Dauid to number Israel Ioh. 13.2 And when supper was done the deuill had now put into the heart of Iudas Iscariot Simons sonne to betray him In this tentation the deuil doth wonderfully diminish and extenuate those sinnes which men are about to commit partly by obiecting closely the mercy of god and partly by couering or hiding the punishment which is due for the sinne Then there are helpes to further the deuill in this his tentation First the flesh which lusteth against the spirit sometimes by begetting euill motions and affections and sometimes by ouerwhelming and oppressing the good intentents and motions Gal. 5.17 For the flesh lusteth against the spirit the spirit against the flesh and thesâ— are contrarie one to another so that ye cannot doe the same things that ye would 19. Moreouer the works of the flesh are manifest which are adulterie fornication vncleannesse wantonnesse 20. Idolatrie witchcraft hatred debate emulations wrath contentions seditioÌ„s heresies 21. Enuy murthers drunkennesse gluttonie and such like whereof I tell you before as I also haue told you before that they which doe such things shall not inherit the kingdome of god Iam. 1.14 But euery man is tempted when he is drawne away by his owne concupiscence and is entised Secondly the world which bringeth men to disobedience through pleasure profit honour and euill examples Eph. 2.3 Among whom we also had our conuersation in time past in the lusts of our flesh in fulfilling the will of the flesh and of the minde and were by nature the children of wrath as well as others 1. Ioh. 2. 16. For all that is in the world as the lusts of the flesh and the lust of the eies and the pride of life is not of the father but is of the world Resistance is made by the desire of the spirit which worketh good motioÌ„s and affections in the faithfull and driueth forth the euill Gal. 5.22 But the fruite of the spirit is loue ioy peace long suffering gentlenes goodnes faith 23. Meeknes temperancie against such there is no law 24. For they that are Christs haue crucified the flesh with the affections and the lusts thereof 26. Let vs not be desirous of vaine glory prouoking one another enuying one another The preseruatiues are these whereby Men are strengthened in resisting I. To account no sinne
mercie in that he pardoned their sinne for the merites of his Sonne Eph. 1. 18. That the eies of your vnderstanding may be lightned that ye may knowe what the hope is of his calling and what the riches of his glorious inheritance is in his Saints 19. And what is the exceeding greatnes of his power towardes vs which beleeue according to the working of his mightie power 20. Which he wrought in Christ. Chap. 3.18 That ye may be able to comprehend with all Saints what is the breadth and length and depth and height 19. And to knowe the loue of Christ. All these things the Lord himselfe hath thus decreed and in his good time will accomplish them to the glorious praise of his Name Pro. 16.4 The Lord hath made all things for his owne sake yea euen the wicked for the daie of euill CHAP. 50. Concerning the order of the causes of saluation according to the doctrine of the Church of Rome THere are two things requisite to obtained saluation Predestination and the Execution thereof Predestination is a foreordaining of the reasonable creature to grace in this life glory in the life to come Sebast. Cattaneus Enchirid. tract 1. chap. last This in regard of the first effects thereof which are vocation election and ordination to eternall life hath the cause of it in God namely his will but in regard of the last effect which is the execution of such an ordinance and the obtaining of eternall life it hath the cause of it from man because according to the common opinion Gods predestination is by reason of workes foreseene in men that is God doth therefore predestinate or reiect some man because he foreseeth that he will well or badly vse his grace But for the more euident declaration of this these seuen conclusions must be set downe I. The Predestination and Reprobation of God do not constraine or inforce any necessitie vpon the will of man II. God hath predestinated all men that is he hath appointed and disposed all men so as they might obtaine eternall saluation III. Man is neither by necessitie nor chance saued or condemned but voluntarily IV. God hath predestinated some other hath he reiected V. Those whome God hath predestinated by his absolute predestination which can not be lost they shall infallibly die in grace but they which are predestinate by that predestination which beeing according to preâ—ent iustice may be lost by some mortall sinne which followeth are not infallibly saued but oftentimes such are condemned and loose their crowne and glory Hence ariseth that position of theirs that he which is iustified may be a reprobate perish eternally Torrensis Aug. Confess 2. booke 4. chap. 20. Sect. Therfore predestination is not certaine seeing it may be lost VI. God alone doth know the certaine and set number of them which are predestinate VII There is one set number of them which are predestinate or reprooued and that can neither be increased nor diminished The execution of Predestination is either in infants or those of yeres of discretion Concerning infants the merite of Christ is appliyed vnto them by baptisme rightly administred so that whatsoeuer in originall corruption may truely and properly be accounted for sinne it is not onely as I may say not pared away or not imputed but vtterly taken away For there is nothing that God can hate in such as are renued Concil Trid. 5. sect 5. Can. Neuertheles they are vrged to confesse that there remaineth yet in such as are baptized concupiscence or the reliques of sinn The which seeing it is left in men for them to wrestle withall it hath not power to hurt such as yeeld not vnto it The execution of predestination in such as are of riper yeares hath sixe degrees The first is vocation whereby men not for their owne merits but by Gods preuenting grace through Christ are called to turne vnto God The second is a preparation to righteousnesse whereby men through the inherent power of free-will do apply themselues to iustification after that the same power is stirred vp by the holy Ghost For free-will is onely somewhat diminished and not extinguished and therefore so soone as the holy Ghost toucheth and inlighteneth the heart it worketh togither with the same spirit freely assenting vnto the same This preparation hath seuen degreesâ— Biel. 4. booke 14. dist 2. quest The first is faith which is a knowledge and an assent whereby men agree that those things are true which are deliuered concerning God and his will reuealed in the word of God This is the foundation of iustification and prepareth the heart because it stirreth vp free-will that it may affect the heart with those motions by which it is prepared to iustification I. The act of faith is to apprehend the ouglines of sin the wages therof II. After this followeth a feare of Gods anger and of hell fire III. Then begin men to dislike and in some sort to detest sinne From these ariseth a certaine disposition which hath annexed vnto it the merite of congruitie yet not immediate nor sufficient but imperfect IV. At the length faith returneth to the contemplation of Gods mercies beleeueth that God is readie to forgiue sinnes by the infusion of charitie into those which are before sufficiently prepared and disposed V. Out of this contemplation proceedeth the act of hope whereby faith beginneth to desire and to waite on God as the chiefest good VI. Out of this act of hope ariseth loue whereby God is loued aboue all things in the world VII After this loue followeth a new dislike and detestation of sinne not so much in regard of feare of the punishment in hell fire as in regard of the offence of God who is simply loued more then all other things VIII After all these followeth a purpose of amendment of life and here comes in the merit of congruitie that is sufficient or els the immediate sufficient and last disposition before the infusion of grace The third degree of Predestination is the first iustification wherby men of vniust are made iust not only through the remission of their sinnes but also by a sanctificatioÌ„ of the inward maÌ„ by his voluÌ„tary receiuing of grace gifts The efficient cause of this iustification is the mercy of God and the meritorious passion of our Sauiour Christ whereby he purchased iustification for men The instrumentall cause is baptisme The formall cause is not that iustice which was inherent in Christ but which he infuseth into man and that is especially hope and charitie The fourth degree is the second iustification wherby men are of iust made more iust the cause hereof is faith ioyned with good workes It is possible for such as are renued to keepe the commaundements And therefore it is false that a iust man committeth so much as a veniall sinne in his best actions much lesse that he deserueth eternall death for the same The fift degree is the reparation of a sinner by the
Matth. 11.28 No man knoweth the Father but the Sonne and he to whoâ—â— the Sonne will reueale him Luke 8. To you it is giuen to know the mysteries of the kingdome of God Philip. 2. It is God which worketh in you to will and to doe 1. Cor. 12. 13. No man can say that Iesus is the Lord but by the holy Ghost Briefly he who according to God is to be created to righteousnes and holiness Eph. 4.24 cannot any waies dispose himselfe to iustification or new creation For it is impossible that a thing not yet created should dispose it selfe to his creation The IX errour That preparation to grace which is caused by the power of free-will may by the merit of congruitie deserue iustification The Confutation These things smell of more then Satanicall arrogancie For what man but such an one as were not in his right mind would beleeue that he vnto whom so many millions of condemnations are due could once merit the least dramme of grace The prodigall sonne he was not receiued into fauour by reason of his deserts but by fauour Luk. 15.21 His sonne said vnto him I haue sinned against heauen and against thee and am no more worthie to be called thy sonne The X. errour The faith of the godly or that which iustifieth is that whereby a man doth in generall beleeue the promised blessednes of God and by which also he giueth his assent to other mysteries reuealed of God concerning the same The Confutation Faith is not onely a generall knowledge and assent to the historie of the Gospel but further also a certaine power both apprehending and seuerally applying the promises of God in Christ whereby a man doth assuredly set downe that his sinnes are forgiuen him and that he is reconciled vnto God Reasons I. A particular assuraÌ„ce of the fauour of god is of the nature of faith Eph. 3.12 By whom we haue boldnes and entrance with confidence by faith in him Rom. 4.20 Neither did he doubt of the promise of God through vnbeleefe but was strengthened in the faith and gaue glorie vnto God 21. Beeing fully assured that he which had promised was also able to do it Heb. 10.22 Let vs draw nere with a true heart in assurance of faith II. Particular doubtings is reprehended Mat. 14. â—â— O thou of litle faith why didst thou doubt Luk. 12.29 Hang ye not in suspence III. That which a maÌ„ praieth for to god that must he assuredly beleeue to receiue Math. 11.24 But the faithfull in their praiers make request for adoption iustification and life eternall And therefore they must certainely beleeue that they shall receiue these benefits IV. Rom. 5.1 We beeing thâ—refore iustified we haue peace with God But there can be no peace where there is not a paâ—ticuâ—ar assurance of Gods fauour V. That which the spirit of God doth testifie vnto vs particularly that must also be beleeued particularly But the spirit of God doth giue a particular testimonie of the adoption of the faithfull Rom. 8.16 Gal. 4.6 This therefore is in like sort to be beleeued Whereas they say that no man hath a particular assurance but by especiall reuelation as was that which Abraham and Paul had it is false For the faith of these two is set downe in Scripture as an example which we should all follow For this cause Abraham is called the Father of the faithfull and Paul testifieth the very fame of himselfe 1. Tim. 1.16 For this cause saith he was I receiued to mercie that Iesus Christ should first shew on me all long suffering vnto the example of them which shall in time to come beleeue in him vnto eternall life Againe whereas they say that we haue a morall assurance but not the assurance of faith it is a popish deuise For Rom. 8.16 The spirit of adoption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together beareth witnesse to our spirits Where we see two witnesses of our adoption our owne spirit and the spirit of God Our spirit doth testifie morally of our adoption by sanctification and the fruits thereof and therefore also the spirit of God witnesseth after another manner namely by the certaintie of faith declaring and applying the promises of God Obiect I. We are commanded to worke our saluation with feare trembling Ans. This feare is not in regard of Gods mercie forgiuing our sinnes but in respect of vs and our nature which is euer prone to slide away and starting from God Obiect II. In respect of Gods mercie we must hope for saluation but in respect of our vnworthines we must doubt Ans. I. We may not at all lawfully doubt of Gods mercie because doubtfulnes is not of the nature of faith but rather a naturall corruption II. If we consider our owne vnworthines it is out of all doubt that we must be out of all hope and despaire of our saluation Obiect III. There be many sinnes vnknowne vnto vs and so also vncertaine whether they be pardoned vnto vs. Answer He that certenly and truly knoweth that but one sinne is pardoned him he hath before God all his sinnes remitted whether they be knowne or vnknowne Obiect IV. No man dare sweare or die in the defence of this proposition I am the child of God or in Gods fauour and iustified Answ. They which haue an vnfained faith will if they be lawfully called not onely testifie their adoption by an oath but seale it also by their blood Obiect V. A man may haue this faith which the Protestants talke of and lie in a mortall sinne and haue also a purpose to perseuere in a mortall sinne Ans. It is farre otherwise for Act. 15.9 True faith purifieth the heart These Sophisters doe further affirme that this faith which to them is nothing but a knowledge and illumination of the mind concerning the truth of Gods word is the roote and foundation of iustification The which if it be true why should not the deuill be iust for he hath both a knowledge of Gods word and thereunto by beleeuing doth giue his assent who notwithstanding he haue such a faith yet can he not be called one of the faithfull Here they except and say The deuils faith is void of charitie which is the forme of faith But this is a doting surmise of their owne braine For charitie is the effect of faith 1. Tim. 1.5 But the effect cannot informe the cause The XI errour Mans loue of God doth in order and time goe before his iâ—stification and reconciliation with God The Confutation Nay contrarily vnlesse we be first perswaded of Gods loue towards vs we neuer loue him For we loue him because he loued vs first 1. Ioh. 4.19 Againe it is impossible that Gods enemie should loue him but he which is not as yet iustified or reconciled to God he is Gods enemie Rom. 5.9,10 Neither is any man before the act of iustification made of Gods enemie his friend The XII errour Iufused or inherent iustice is the formall cause of iâ—stification
therfore they who feele in themselues a sure testimonie of their election neede neuer to despaire nay this sinne is not in euery reprobate for many of them die before they haue this illumination by Gods spirit VI. This sinne cannot be forgiuen not because it is greater then that Christs merit can satisfie for it but because after a man hath once committed this sinne it is impossible for him to repent For the gift of repentance proceedeth from the holy Ghost and the holy ghost remaineth in vs through Christ apprehended by faith now no man doth apprehend Christ that doth malitiouslie despise and contemne him VII It is very hard to knowe when a man committeth this sinne because the roote thereof namely set malice lurketh inwardly in the heart and is not so easily discerned Out of all this which hath bene spoken we may thus define this sinne The sinne against the holy Ghost is a voluntarie and obstinate deniall of and blasphemie against the Sonne of God or that trueth which was before acknoweledged concerning him so consequently an vniuersall defection from God and his true church We haue an example of this sinne partly in the diuel who albeit he knewe well inough that Iesus was that Christ yet he neuer ceased both wittingly and willingly with all his power to oppugne the sacred Maiestie of GOD togither with the kingdome of Iesus Christ and as farre forth as he could vtterly to supplant the same partly in the Pharises Matth. 12.32 Ioh. 3.2 After Apostasie followeth pollution which is the very fulnesse of all iniquitie altogether contrarie to sanctification Gen. 15.16 And in the fourth generation they shall come hither againe for the wickednesse of the Amorites is not yet full The third degree is damnation whereby the Reprobates are deliuered vp to eternall punishment The execution of damnation beginneth in death and is finished in the last iudgement Luk. 16.22 And it was so that the begger died and was carried by the Angel into Abrahams bosome the rich man also died and was buried 23. And being in hell torments he lift vp his eies and sawe Abraham a farre off and Lazarus in his bosome The execution of the decree of reprobation in Infidels which are not called is this First they haue by nature ignorance and vanitie of minde After that followeth hardnesse of heart whereby they become voide of all sorrowe for their sinnes Then commeth a reprobate sense which is when the naturall light of reason and of the iudgement of good and euil is extinguished Afterward when the heart ceaseth to sorrowe then ariseth a committing of sinne with greedinesse Then commeth pollution which is the fulnesse of sinne Lastly a iust reward is giuen to all these to wit fearefull condemnation Eph. 4. 18. Hauing their cogitations darkened and beeing strangers from the life of God through the ignorance that is in them because of the hardnes of their hearts Rom. 1.28 For as they regarded not to know God euen so God deliuered them vp to a reprobate minde to doe those things which are not conuenient CHAP. 54. Concerning a newe deuised doctrine of Predestination taught by some new and late Diuines CErtaine newe Diuines of our age haue of late erected vp a new doctrine of Predestination in which fearing belike least they should make God both vniust and vnmercifull they doe in the distribution of the causes of saluation and damnation turne them vpside down as may appeare by their description in this table But this their doctrine hath some foule errours and defects the which I according as I shall be able will briefly touch The I. errour There is a certaine vniuersall or generall election wherby God without any either restraint or exception of persons hath decreed to redeeme by Christ and to reconcile vnto himselfe all mankind wholly fallen in Adam yea euery singular person as well the Reprobate as the Elect. The Confutation The very name of Election doth fully confute this for none can be said to be elected if so be that God would haue all men elected in Christ. For he that electeth or maketh choice cannot be said to take all neither can he that accepteth of all be said to make choice onely of some Obiect Election is nothing els but dilection or loue but this we know that God loueth all his creatures therefore he electeth all his creatures Answer I. I denie that to elect is to loue but to ordaine and appoint to loue Rom. 9.13 II. God doth loue all his creatures yet not all equally but euery one in their place Furthermore this position doth flatly repugne the most plaine places of holy Scripture Tit. 2.14 Who gaue himselfe for vs that he might redeeme vs from all iâ—iquitie and purge vs to be a peculiar people vnto himselfe Ioh. 10. I giue my life for my sheepe Exception All men are the sheepe of Christ. Answer Iohn addeth And my sheepe heare my voice and I knowe them and they followe me and I giue vnto them eternall life neither shall they perish Eph. 5.23 Christ is the head of the Church and the same is the Sauiour of his body vers 25. Christ loued the Church and gaue himselfe for it Redemption and remission of sins is the inheritance of the Saints and of such as are made heires of the kingdome of Christ. Coloss. 1.13 Againe looke for whom Christ is an Aduocate and to them onely is he a Redeemer for redemption and intercession which are parts of Christs priesthood the one is as generall and large as the other and are so surely vnited and fastened togither as that one cannot be without the other But Christ is only an Aduocate of the faithfull Ioh. 17. in that his solemne praier he first praieth for his own namely his disciples elected not only to the Apostleship but also to eternall life and then vers 20. he praieth likewise for them that should beleeue in him by their worde Nowe against these he opposeth the worlde for which he praieth not that it may attaine eternall life And Rom. 8. Who shall accuse Gods elect Christ sitteth at the right hand of the father and maketh intercessâ—on for vs. Furthermore the members of Christs Church are called the Redeemed of the Lord Psalme 87. Therefore this priuiledge is not giuen to all alike Exception This vniuersall reconciliation is not in respect of man but God himselfe who both made it for all and offereth it to all Ans. If Christ became once before God a reconciliation for all mens sinnes yea and also satisfied for them all it must needes followe that before God al those sinnes must be quite blotted out of his remembrance For the actuall blotting out of sinnes doth inseparably depend vpon reconciliation for sinnes and satisfaction doth infer by God and that necessarily the very reall and generall abolishment of the guilt and punishment of sinne Obiect I. Christ tooke vpon him mans nature therefore he redeemed mans nature generally Answer I. It followeth
of yeares of discretion as they must needes be whome we seeke to comfort in this place Nowe because that externall vocation is not proper onely to the elect for many are called but fewe are chosen but such a vocation as is effectuall that is whereby the vnderstanding is not onely enlightened with the sauing knoweledge of God but in the will also there is created a true though not a perfect hatred of sinne from whence ariseth an abhorring of sinne and loue of that which is good or rather a desire to will and do that which is right Therefore when wee see one thus dangerously tempted we apply vnto his afflicted conscience that true Nepenthes and comfortable and restoratiue medicine which is taken from Gods effectuall vocation as it were out of an Apothecaries boxe If therefore I haue to doe with such an one who either was neuer called by the preaching of the Gospel or if he were called yet seemeth both to himselfe and others neuer to haue regarded him that called and hence concludeth that he is not in the number of them whome God hath purposed to take pitie vpon I forthwith tell him that Satan plaieth the Sophister in teaching him thus to conclude for this his reason is as vntrue as if a man looking at midnight seeing that the Sunne is not then risen should therefore affirme that it would neuer rise And this is that which when I obiected to D. Andreas pag. 482. he very boldly corrupting my meaning printed this as mine assertion Say vnto a man that is asflicted the sunne is risen although as yet it be not risen But I teach not lies howesoeuer this deprauation of my wordes came from D. Andreas printers or himselfe And whereas D. Andreas excepted that this consolation were to no purpose because he that was afflicted might doubt whether this sunne would euer rise or not I answered to him that which the printers haue quite left out and which I will now therefore more fully repeat I was woont therefore to tell the partie thus troubled after he had forsaken his false and diueliâ—h position that although an externall vocation were not of force enough to appease an aâ—flicted conscience yet it was of sufficient force and efficacie against the deuill For I tell him that they which neuer had externall nor internall calling they if wee regard an ordinarie calling must needes perish but whosoeuer is once called he hath set as it wereâ— his foote in the first entrie into the kingdome of heauen and vnlesse it be by his owne default he shall come afterwards into the courts of God so by degrees into his Maiesties pallace And for the confirmation of this I vse diuers waies For why say I doubtest thou of his good will towards thee who in mercy hath sent me a minister to cal thee vnto him thou hast no cause vnlesse thou alleadge the number of thy sinnes If this be all why oppose the infinite greatnes of Gods mercie against thy sinnes who hath sent me to bring thee vnto him The Lord vouchsafeth to bring thee into the way of the elect why art thou a stumbling blocke vnto thy selfe refusest to â—ollow him If thou feelest not as yet inwardly thy selfe to be stirred forward pray that thou maist be-know this for a most sure truth that this desire in thee is a pledge of Godâ— fatherly good will towards thee He neither can nor will be wanting to this which he hath stirred vp in thee After these exhortations I shewe him howe some are called at the eleuenth houre how the Gentiles after many thousand yeares were called to be Gods people how the theefe was saued vpon the crosse these and other remedies I vsed whereof I neuer remember that it repented me But if I deale with such as haue before obeyed the Lords calling and either by reason of some grieuons sinne into which they haue fallen or because they haue absented themselues from the Church of GOD or in that they refusing publike and priuate admonitions haue beene offensiue to the Church or which in mine experience hath befallen many very good and godly persons whilest they satisfie not thâ—mselues they are so altogither busily conuersant in reprehending and iudging themselues that they for a while forget the mercie of God with these to omit such as for some natural infirmities are if they procure not speedy helpe of some expert Minister most dangerously tempted with these I say I vse this order First I desire that they intimate vnto me that which especially grieueth theÌ„ and as I vnderstand both the thing and measure thereof by them I take especiall care of this that they beeing already ouermuch cast down that I then by the seuere denunciation of the Law doe not quite ouerturne them yet so as that I doe not altogither withdrawe them either from condemning their former sinnes or the meditation of Gods iudgement And so as much as I can I temper the words of consolation as that I nothing cloak Gods anger against them for their sinnes After I haue thus prepared them I then demand whether they haue beene euer in this case or no Nay say they for the most part the time was when I was in great ioy and peace of conscience I serued the Lord then was I an happie person full of faith full of hope But now wretch that I am I haue lost my first loue and there is nothing vexeth me more then to remember those times past But say I whether consideration is more grieuous vnto thee the apprehension of Gods iudgements or the dislike of thy selfe that thou shouldest offend so gratious and so louing a father Both say they but especially the latter Therefore say I sinne also displeaseth thee in that it is sinne namely because it is euill and God who is goodnesse it selfe is offended with it It is euen as you tolde vs say they and I am now ashamed that so vile and wicked a wretch as my selfe should come before so gratious and mercifull a father Then I tell them that no man is offended but rather is glad when he can iniurie one whome hee hateth this they graunt and withall say God forbidde that albeit the Lord hate me I in like sort should hate him vnto whome if it were possible I would be reconciled againe Then I adde this Bee of good comfort my deare brother you are in good case For who can loue God especially when he is wounded by him who can bewaile the losse of his friendshippe who can desire to come againe into his fauour but he whom God still loueth although for a time he be angrie with him except peraduenture you haue not learned thus much that the knowledge of our saluation commeth not from flesh and blood but from God himselfe who first vouchsafed to instruct vs and from Christ Iesus manifesting the Father vnto vs And that it is Gods blessing that we doe loue God who loued vs first when we were his
bredde and borne with them I adde that this is a gift supernaturall not onely because it is aboue that corrupt nature in which we are borne but also because it is aboue that pure nature in which our first parents were created For in the state of innocencie they wanted this faith neither had they then any neede of faith in the same God as he is Messias but this faith is a new grace of God added to regeneration after the fall and first prescribed and taught in the couenant of grace And by this one thing faith differeth from the rest of the gifts of God as the feare of God the loue of God the loue of our brethrē c. for these were in mans nature before the fall and after it when it pleaseth God to call vs they are but renewed but iustifying faith admits no renuing For the first ingrafting of it into the heart in the conuersion of a sinner after his fall The place and seate of faith as I thinke is the minde of man not the will for it stands in a kind of particular knowledge or perswasion and there is no perswasion but in the minde Paul saith indeede that we beleeue with the heart Rom. 10. but by the heart he vnderstands the soule without limitation to any part Some doe place faith in the minde and partly in the will because it hath two parts knowledge and affiance but it seemes not greatly to stand with reason that one particular and single grace should be seated in diuerse parts or faculties of the soules The forme of faith is to apprehend the promise Gal. 3. 14. that we might receiue the promise of the spirit through faith and Ioh. 1.12 to receiue Christ and to beleeue are put one for another and to beleeue is to eate and drinke the bodie and blood of Christ. To apprehend properly is an action of the hand of man which laies hold of a thing and pulls it to himselfe and by resemblāce it agrees to faith which is the hand of the soule receiuing and applying the sauing promise This apprehension of faith is not performed by any affection of the will but by a certen and particular perswasion whereby a man is resolued that the promise of saluation belongs vnto him Which perswasion is wrought in the minde by the holy Ghost 1. Cor. 2.12 And by this the promise which is generall is applied particularly to one subiect By this one action sauing faith differeth from all other kindes of faith From historicall for it wanteth all apprehension and standeth onely in a generall assent From temporarie faith which though it make a man to professe the Gospell and to reioyce in the same yet doth it not throughly applie Christ with his benefits For it neuer brings with it any thorough touch of conscience or liuely sense of Gods grace in the heart And the same may be said of the rest The principall and maine obiect of this faith is the sauing promise God so loued the world that he gaue his onely begotten sonne that whosoeuer beleeues in him shall not perish but haue euerlasting life But some will say Christ is commonly said to be the obiect of faith Ans. In effect it is all one to say the sauing promise and Christ promised who is the substance of the couenant Christ then as he is set forth vnto vs in the word Sacraments is the obiect of faith And here certaine questions offer themselues to be skanned The first What is that particular thing which faith apprehendeth Answ. Faith apprehendeth whole Christ God and man For his godhead without his manhoode and his manhoode without his godhead doth not reconcile vs to God Yet this which I say must be conceiued with some distinction according to the difference of his two natures His godhead is apprehended not in respect of his essence or nature but in respect of his efficacie manifested in the manhood whereby the obedience thereof is made meritorious before God as for his manhoode it is apprehended both in respect of the substance or thing it selfe and also in respect of the efficacie and benefits thereof The second In what order faith apprehends Christ Answ. First of all it apprehendes the very bodie and bloode of Christ and then in the second place the vertue and benefits of his bodie and blood as a man that would feele in his bodie the vertue of meate and drinke must first of all receiue the substance thereof To goe forward Besides this mayne promise which concernes righteousnesse and life euerlasting in Christ there be other particular promises touching strength in temptations comfort in afflictions and such like which depend on the former and they also are the obiect of iustifying faith and with the very same faith we beleeue them wherewith we beleeue our saluation Thus Abraham by the same faith wherewith he was iustified beleeued that he should haue a sonne in his olde age Rom. 4.19,22 And Noe by that faith whereby he was made heyre of righteousnes beleeued that he and his familie should be preserued in the floode this conclusion beeing alwaies laide downe that To whome God giues Christ to them also he giues all things needefull for this life or the life to come in and by Christ. And hereupon it comes to passe that in our prayers besides the desire of things promised we must bring faith whereby we must be certenly perswaded that God will graunt vs such things as he hath promised and this faith is not a newe kind or distinct faith from iustifying faith Thus we see plainly what sauing faith is Whereas some are of opinion that faith is an affiance or confidence that seemes to be otherwise for it is a fruit of faith and indeede no man can put any confidence in God till he be first of all perswaded of Gods mercie in Christ towards him Some againe are of minde that loue is the very nature and forme of faith but it is otherwise For as confidence in God so also loue is an effect which proceedeth from faith 1. Tim. 1.5 The ende of the law is loue from a pure heart and good conscience and faith vnfained And in nature they differ greatly Christ is the fountaine of the waters of life Faith in the heart is as the pipes and leads that receiue in and hold the water and loue in some part is as the cocke of the conduit that lets out the water to euery commer The propertie of the hand is to hold and of it selfe it can not cut yet by a knife or other instrument put into the hand it cuts the hand of the soule is faith and his propertie is to apprehend Christ with all his benefits and by it selfe it can doe nothing else yet ioyne loue vnto it and by loue it will be effectuall in all good duties Now to proceede further first we are to consider how faith is wrought secondly what be the differences of it For the first faith is
in the eternal counsell of God set apart to be a publike suretie or pledge for vs to suffer and performe those things which we in our persons should haue suffered and performed For this cause God the father is said to giue his sonne vnto vs and the sonne again to giue his life for his friends The â—econd question is how by the short and temporary death of the sonne of God any man can possibly bee freed from eternall death and damnation which is due vnto him for the least sinne Ans. When we say that the sonne of God suffered it must be vnderstood with distinction of the natures of Christ not in respect of the Godhead but in respect of the assumed manhood yet neuerthelesse the passion is to be ascribed to the whole person of Christ God and man and from the dignitie of the person which suffered ariseth the dignitie excellencie of the passion wherby it is made in value and price to counteruaile euerlasting damnation For when as the sonne of God suffered the curse for a short time it is more then if all men and angels had suffered the same for euer VII The difference of the passion of Christ and the sufferings of Martyrs and that stands in two thinges First Christs passion was a cursed punishment the sufferings of the Martyrs are no curses but either chastisements or trials Secondly the passion of Christ is meritorious for vs euen before god because he becam our mediatour and suretie in the couenant of grace but the sufferings of Martyrs are not of value to merit for vs at Gods hand because in suffering they were but priuate men and therefore they nothing appertaine to vs. By this it appeares that the Treasury of the Church of Rome which is as it were a common chest containing the ouerplus of the merits of saints mingled with the merits of Christ kept and disposed by the Pope himselfe is nothing els but a sensles dotage of mans braine And whereas they say that Christ by his death did merit that Saints might merit both for themselues and others it is as much as if they should say the sonne of God became Iesus to make euery one of vs Iesus And it is a manifest vntruth which they say For the very manhood of Christ considered apart from the Godhead cannot merit properly coÌ„sidering whatsoeuer it is hath or doth it is hath and doth the same wholly and onely by grace whereas therefore Christ meriteth for vs it is by reason he is both God and man in one person For this cause it is not possible that one meere man should merit for another The vse of the passion followeth It is the manner of Friers and Iesuits in the Church of Rome to vse the consideration of the passion of Christ as a meanes to stirre vp compassion in themselues partly towards Christ who suffered grieuous torments and partly towards the virgin Marie who for the torments of her deere sonne was exceedingly troubled and withall to kindle in their hearts an indignation towards the Iewes that put Christ to death But indeede this kind of vse is meere humane and may in like manner be made by reading of any humane historie But the proper and the speciall vse of the passion indeede is this first of all we must set it before our eies as a looking glasse in which we may clearely beholde the horriblenesse of our sinnes that could not be pardoned without the passion of the sonne of God and the vnspeakable loue of Christ that died for vs and therefore loued his own enemies more then his owne selfe and lastly our endlesse peace with God and happinesse in that considering the person of our redeemer who suffered the pangs of hell wee may after a sort finde our paradise euen in the middest of hell Secondly the meditation of Christs passion serues as a most worthie meanâ— to beginne and to confirme grace specially when it is mingled with faith and that two waies For first it serues to breede in our hearts a godly sorrowe for our sinnes past when we doe seriouslie with our selues consider that our owne sinnes were the cause of all the paines and sorrowes calamities which he suffered in life and death When any man had sinned vnder the lawe hee brought vnto the temple or tabernacle some kind of beast for an offering according as he was prescribed laying his hand vpon the head of it and afterward slaying it before the Lord. Now by the ceremony of laying on the hand he testified that he for his part had deserued death and not the beast and that it beeing slaine and sacrificed was a â—igne vnto him of the sacrifice of Christ offered vpon the crosse for his â—innes And hereby we are taught that so oft as we remember the passion of Christ we should lay our hands as it were vpon our owne heades vtterly accusing and condemning our selues euermore keeping this in our hearts that Christ suffered not for himself but for our offences which were the proper cause of all his woe and miserie And as Christs passion was grieuous and bitter vnto him so should our sinnes likewise bee grieuous and bitter vnto vs let vs alwaies remember this otherwise we shall neuer reape any sound benefit by the passion of Christ. Againe the passion of Christ is a notable meanes to stirre vp in our hearts a purpose and a care to reforme our selues and liue in holines and newnes of life on this manner Hath the sonne of God so mercifully dealt with me as to suffer the curse of the whole lawe for my manifolde iniquities and to deliuer me from iust and deserued damnation yea no doubt he hath I am resolued of it if I should go on in mine old course I should be the most ingratefull of all creatures to this my louing Sauiour I will therefore by his grace returne and reforme my life And in this very point of reformation the passion of Christ is set before vs as a most liuely patterne and example to followe For as much saith S. Peter as Christ hath suffered for vs in the flesh arme your sâ—lues likewise with the same minde which is that he which hath suffered in the flesh hath ceased from sinne Where he teacheth that there must be in vs a spirituall passion answerable to the passion of Christ. For as his enemies did lade him with miseries euen to the death of the crosse so should we lade our owne flesh that is the corruption of our natures with all such meanes as may subdue and weaken crucifie and kill it To the doing of this three things especially are required First we must consider that the corruption of our rebebellious natures is like the great and mightie Goliah and the grace of God which we receiue like young and little Dauid and therefore if wee desire that grace should preuaile against corruption we must disarme the strong man and strippe him of all his weapons
two kind of hearers one which heareth onely the outward sound of the word with his bodily eares and he hauing eares to heare doth not heare the secoÌ„d is he that doth not only receiue the doctrine that is taught with his eares but also hath his heart opened to feele the power of it and to obey the same in the course of his life This distinction is notably set forth by Dauid saying Sacrifice and burnt offerings thou wouldest not haue but my eares hast thou pierced whereby he insinuates as it were two kinds of eares one that is deafe and cannot heare and thus are the eares of all men by nature in hearing the doctrine of saluation the other is a newe eare pierced and bored by the hand of God which causeth a mans heart to heare the sound and operation of the word and the life to expresse the truth of it Now the subiects of Christs kingdom are such as with the outward hearing of the word haue an inward hearing of the soule grace also to obey therefore all those that make no conscience of obedience to the word of god preached vnto them are no lesse then rebels to Christ. We may perswade our selues that we are good subiects because we heare the word receiue the Sacraments but if our liues abound with sinne and if our hearts be not pierced through by the sword of Gods spirit whether we be high or low rich or poore let vs be what we will be we are no right subiects indeed but rebells traytours vnto the euerliuing God It may be hereafter God will giue further grace but as yet all impenitent persons though liuing in the midst of Gods church are no obedient and faithfull subiects therfore while we haue time let vs labour to performe in deede that which we doe in word professe Thus much of the examination and confession of Christ. Now followeth the third point concerning the pollicies which Pilate vsed to saue Christ and they are three First when he heard that Christ was of Galilee he tooke occasion to send him to Herod thinking thereby to shift his hands of him and not to shed his blood In which pollicie though he seeme vnwilling to put Christ to death yet herein he is a most vniust iudge for hauing giuen testimonie of Christ that he is innocent he ought to haue acquitted him and not haue sent him to Herod for further iudgemeÌ„t In Herods dealing with Christ we may obserue these points The first that he is wonderfully glad of his coÌ„ming Why so the text saith because he was desirous to see him of a long season because he had heard many things of him and trusted to haue seene some signe done by him Here marke how he reioyced not in Christ because he was Christ that is his Messias and redeemer but because he wrought myracles signes wonders And so it is among vs at this day it is a rare thing to finde a man that loueth Christ because he is Christ some loue Christ for honour some for wealth others for praise that is because they get honour wealth and praise by confessing his name Againe many professe Christ onely because it is the law and custome of their nation But we must learne to be of this minde to loue Christ because he is Christ euen for himselfe and not for any other sinister respect we must reioyce in Christ for himselfe though we neuer haue profit nor pleasure neither honour or wealth by him And if we loue him for wealth or pleasure or for any other ende but for himselfe alone when these things are taken away then we shall vtterly forsake Christ in like manner The second point is that Herod desires Christ to worke a miracle He can be content to see the works of Christ but he cannot abide to heare his word and to beare his yoke Like to him are many in these daies which gladly desire to heare the Gospel of Christ preached onely because they would here speach of some strange things laying aside all care and conscience to obey that which they heare Yea many in England delight to read the straunge histories of the Bible therefore can rehearse the most part of it and it were to be wished that all could doe the like yet come to the practise of it the same persons are commonly found as bad in life conuersation yea rather worse then others Let vs therfore labour that with our knowledge we may ioyne obedience practise with our learning as well to be affected with the word of Christ as with his works The third point is that Herod derides Christ sends him away cloathed in a white garment This is that Herod whom Christ called a foxe who also when he heard Iohn Baptist preach did many things and heard him gladly How then comes Herod to this outrage of wickednes thus to abuse Christ Ans. We must know that although Herod at the first heaâ—d Iohn preach yet withall he followed his owne affections and sought how to fulfill the lusts of his flesh For when Iohn told him that it was not lawfull â—or him to haue his brother Philips wife he cast him in prison and afterward â—ut off his head for it after which offence he is growne to this height of impietie that he now despiseth Christ can not abide to heare him Where we learne that as we are willing to heare Gods word preached so withall we must take heede that we practise no manner of sinne but make conscience of euery thing that may displease God Thou maist I graunt be one that feareth and fauoureth Iohn Baptist for a time wallowing in thy olde sinnes but after a while yeilding to the swinge of thy corrupt heart thou wilt neuer heare Iohn nor Christ himselfe but hate and despise them both This is the cause why some which haue beene professours of religion heretofore and haue had great measure of knowledge are now become very loose persons and can not abide to heare the word preached vnto them the reason is because they could not abide to leaue their sinnes Therefore that we may begin in the spirit and not ende in the flesh let euery one that calls on the name of the Lord depart from iniquitie Now follows the second pollicie of Pilate For when he saw the first would not preuaile then he tooke a new course for he tooke Iesus into the common hall and sâ—ourged him and the souldiers platted a crowne of thornes and puâ— it on his head and they put on him a purple garment and said Haile King of the Iewes and smote him with their roddes And thus he brought him forth before the Iewes perswading himselfe that when they saw him so abased and so ignominiously abused they would be content therewith and exact no greater punishment at his hands thinking thus to haue pacified the rage of the Iewes and so to haue deliuered Christ from death
as a closed booke but then it shall be so touched and as it were opened that he shall plainely see and remember all the particular offences which at any time he hath committed and his very conscience shall be as good as a thousand witnesses whereupon he shall accuse and vtterly condemne himselfe The consideration of this ought to terrifie all those that liue in their sins for howsoeuer they may hide couer them from the world yet at the last day God will be sure to reueale them all Now after that mens workes are made manifest they must further be tried whether they be good or euill And that shall be done on this manner They that neuer heard of Christ must be tried by the law of nature which serues to make them inexcusable before God As for those that liue in the Church they shall be tried by the Law and the Gospel as Paul saith As many as haue liued by the law shall be iudged by the law And againe At the day of iudgement God shall iudge the secrets of our hearts according to his Gospell And By faith Noah builded an arke whereby he condemned the old world If this be true then we must in the feare of God heare his word preached and taught with all reuerence make conscience to profit by it For otherwise in the day of iudgement when all our works shall be tried by it the same word of God shall be a bill of inditement and the fearefull sentence of condemnation against vs. Therefore let vs be humbled by the doctrine of the law willingly embrace the sweete promises of the Gospel considering it is the onely touchstone whereby all our words thoughts and works must be examined The sixth point in the proceeding of the last iudgement is the giuing of sentence which is twofold the sentence of absolution and the sentence of condemnation both which are to be obserued diligeÌ„tly that we may receiue profit thereby And first of all Christ shall begin his iudgement with the sentence of absolution which shewes that he is readie to shew mercie slow to wrath In this sentence we are to consider foure points I. a calling of the Elect to the kingdome of heauen II. the reason thereof III. a replie of the Elect IV. the answer of Christ to them againe The calling of the Elect is set downe in these wordes Come yee blessed of my father inherit the kingdome prepared for you from the beginning of the world And the words are to be obserued one by one Come ye blessed Though Christ nowe sit in glorie and maiestie in iudgement yet he ceaseth not to shew his tender aâ—fection of loue vnto his chosen And this ouerthroweth the opinion of the Church of Rome which would haue vs rather to come vnto Christ by the intercession of saints then by our selues immediatly because he is now exalted in glorie and maiestie But marke when he was here on earth he said Come vnto me all ye that are heauie laden and I will ease you And when he shall be most glorious in maiestie and power at the day of iudgement he will then also say Come ye blessed of my father and therefore we may resolue our selues that it is his will now that we should come vnto him without any intercession of Saints Ye blessed of my father The Elect are here called the blessed of God because their righteousnes saluation and all that they haue springs of the meere blessing of God Nothing therefore must be ascribed to the worke of man Inherit that is receiue as your inheritance therefore the kingdome of heauen is Gods meere gift A father giueth no inheritance vnto his sonne of merit but of his free gift wherupon it followes that no man can merit the kingdom of heauen by his works The kingdome that is the eternall estate of glorie and happines in heauen therefore in this life we must so vse this world as though we vsed it not all that we haue here is but vaine and transitorie and all our studie and endeauour must be to come to the kingdome of heauen Prepared Here note the vnspeakable care of God for the faithful Had he such care to prouide a kingdome for his children before they were then we may assure our selues he wil haue greater care ouer them now when they haue a beeing For you that is for the elect and faithfull Hence it appeares that there is no vniuersall election whereby as some suppose God decrees that all and euery man shall be saued Indeede if he had said Come ye blessed of my father inherit the kingdome prepared for all but receiued of you it had bin something but he saith onely prepared for you and therefore all were not chosen to saluation The reason of this calling is taken from workes as from signes in these words For I was hungrie and ye gaue me meate c. When he saith for I was hungrie he meanes his poore and distressed members vpon earth and thereby he signifies vnto vs that the miseries of his seruants are his owne miseries Thus the Lord saith in Zacharie He which toucheth you toucheth the apple of mine eye And when Saul was going to persecute them in Damasco and else where that called on the name of Christ he cried from heauen Saul Saul why persecutest thou me And this is a notable comfort to Gods Church and people that they haue an high priest who is touched with the feeling of our infirmities and if he account our miseries his owne miseries then no doubt he will pitie our estate and make vs able to beare the worst And ye gaue me meate Here we note that the principall works of men are those which are done to the poore members of Christ. We are indeede to helpe all in as much as they are our very flesh and the creatures of God but the rule of S. Paul must be remembred Doe good to all but especially to those that are of the houshold of faith Many are of mind that the best works are to build Churches and Monasteries but Christ tells vs here that the best worke of all is to releeue those that be the liuing members of his mysticall bodie The third point is the replie of the Saints to Christ againe in these words Lord when saw we thee an hungred and fedde thee c. They doe not denie that which Christ auouched but doe as I take it standing before the tribunall seat of God humble themselues hauing still an after-consideration of the infirmities and offences of their liues past Here note then that it is a Satanicall practise for a man to bragge of workes and to stand vpon them in the matter of iustification before God And we must rather doe as the Saints of God doe abase our selues in regard of our sinnes past The last point is the answer of Christ to them againe in these words Verily I say vnto you in as much as
And the earnest in a bargain it may be is but a penie laid down for the paying of twentie thousand pound The second question is whether the graces of the holy Ghost may be wholly lost or not Ans. The common gifts of the spirit may be lost and extinguished But the gifts proper to the Elect can not Indeed they may be diminished couered as coales vnder ashes and as the sappe in the roote of the tree in the winter season not appearing at all in the branches the feeling of them may be lost but they can not either finally or totally be abolished It is true that God doth forsake his children but that is onely in part as he left Ezechias to prooue and trie what was in his heart A mother that loues her child most tenderly sets it downe in the flore lets it stand and fall and breake the face and all this while shee hides her selfe not because her purpose is to leaue her child quite or to make it hurt it selfe but that wheÌ„ shee taketh it vp againe it may loue her the better So dealeth the holy Ghost with men to make them see their owne weaknes and frailtie he hides himselfe as it were in some corner of the heart for a season that they may the more earnestly hunger after grace the want whereof they feele The vse of this article whereby we confesse that we beleeue in the holy Ghost is manifold First considering that all the gifts which any man hath whether they be gifts of knowledge in the word of God or of humane learning or againe gifts whereby men are inabled to practise their trades or handicrafts doe come not from our selues but from the holy Ghost we are taught this dutie Looke what gifts soeuer we for our parts haue receiued of the spirit of God we must vse them so as they may euer serue for the glorie of God and good of our brethren and not to the practising and setting forth of any manner of sinne and by consequent to the seruice of the deuill For that is as if a man receiuing riches and reuenues of his prince should straight way goe to the princes enemie and employ them for his benefit which were a point of exceeding trecherie Furthermore in euery place the greater part of men are blinde and ignorant persons both yong and old and aged folkes as they are ignorant themselues so they nuzzle vp their youth in ignorance Conferre with them you sâ—all finde that they can say nothing but that which may be learned by common talke as that there is a God and that this God must be worshipped but aske them further of the meanes of their saluation and of their duties to God and man and they will answer you that they are not booke-learned tell them further that the ordinarie meanes to bring men to knowledge is the preaching of the word which if they will not vse they shall be inexcusable they will say alas we are dull of memorie and cannot learne Wel for all this thou saiest thou beleeuest in the holy Ghost and he is thy schoolemaster to teach thee though thy capacitie be dull yet he is able to open thine vnderstanding for as there is outward teaching by the minister so the worke of the holy Ghost is ioyned withall to enlighten the conceit of the mind that they which heare the word with reuerence may profit thereby and get knowledge But if for all this men will not learne but remaine ignorant still then let them marke the example of the sonnes of Eli he in some part did rebuke them for their wickednes but yet they would not obey and the reason is there set downe because the Lord would destroy them In the same manner howsoeuer we may not iudge of any mans person yet this may be said that if men refuse to heare the word of God when they may or if in hearing they will not obey it is a fearefull signe that God will at length destroy them When a trumpet is sounded in a mans eare and he lies still not stirring at all he is certenly dead And surely when the trumpet of the Gospel is sounded in the eares of our hearts if we awake not out of our sinnes to newnes of life we are no better then dead men before God Wherefore the case beeing thus dangerous and the punishment so great let vs labour in time for the knowledge of Gods will preuent Gods iudgements before they light vpon vs. Thirdly as the Apostle saith If we liue in the spirit we must walke in the spirit that is if we be dead vnto sinne by the power of the holy Ghost and be raised vp to newnes of life then we must walke in the spirit Now to walke in the spirit is to lead our liues in shewing forth the fruits of the spirit In Esai the holy Ghost is compared vnto water powred forth on the drie land which maketh the willowes to blossome and to beare fruit wherefore those that haue the gifts of the spirit must be trees of righteousnes bringing forth the fruits of the spirit which as they are set downe by Paul are principally nine The first fruit is loue which respects both God and man Loue vnto God is an inward and spirituall motion in the heart whereby God is loued absolutely for himselfe This loue shewes it selfe in two things I. when a mans heart is set and disposed to seeke the honour and glorie of God in all things II. when a man by all meanes striues and endeauours himselfe to please God in euery thing counting it a most miserable estate to liue in the displeasure of God and the heart that is thus affected can haue no greater torment then to fall into sinne whereby God is offended and his displeasure prouoked By these two signes a man may know whether he loue God or no and by them also must he testifie his loue Now our loue to man is a fruit of this loue of God for God is to be loued for himselfe man is loued for God This loue must not be in shew onely but in deede and action S. Iohn biddeth vs not to loue in word and tongue onely but in deede and truth Brotherly loue doth not alwaies lie hid but when an occasion is offered it doth breake forth into action it is like fire which though for a time it be smothered yet at length it breakes forth into a flame And so much loue a man sheweth to his neighbour as he hath and where none is shewed none is The second fruit is Ioy when a man is as glad at the good of his neighbour as at his owne good and this is a speciall worke of the holy Ghost For the nature of man is to pine away and to grieue at the good of another and contrariwise it is a worke of grace to reioyce thereat Paul saith Reioyce with them that reioyce And this was the holy practise of the
laide vnto it In a word where the testimonie of the spirit is truly wrought there be many other graces of the spirit ioyned therewith as when one branch in a tree buddeth the rest budde also The testimonie of our spirit is the testimonie of the heart and conscience purified and sanctified in the blood of Christ. And it testifieth two waies by inward tokens in it selfe by outward fruits Inward tokens are certaine speciall graces of God imprinted in the spirit whereby a man may certenly be aâ—â—ured of his adoption These tokens are of two sorts they either râ—â—pect oâ—â— sinnes or Gods mercie in Christ. The first are in respect of sinnes pâ—st pâ—â—sent or to come The signe in the spirit which concerneth sinnes past â—s 〈◊〉 sorrow which I may tearme a beginning mother grace of many other giâ—â—â— and graces of God It is a kind of griefe conceiued in heart in respect of God And the nature of it may the better be conceiued if we compare it with the contrarie Worldly sorrow springs of sinne and it is nothing else but the horrour of conscience and the apprehension of the wrath of God for the same now godly sorrow it may indeede be occasioned by our sinnes but it springs properly from the apprehension of the grace and goodnes of God Worldâ—y sorrow is a griefe for sinne onely in respect of the punishment godly sorrow is a liuely touch and griefe of heart for sinne because it is sinne though there were no punishment for it Now that no man may deceiue himselfe in iudging of this sorrow the holy Ghost hath set downe seuen fruits or signes thâ—â—â—â—â— whereby it may be discerned The first is Care to leaue all our sinnes the second is Apologie whereby a man is mooued and carried to accuse condemne himselfe for his sinnes past both before God and men The third is indignation whereby a man is exceedingly angrie with himselfe for his offences The fourth is feare least he fall into his former sinnes againe The fifth is desire whereby he craueth strength and assistance that his sinnes take not hold on him as before The sixth is zeale in the performance of all good duties contrarie to his speciall sinnes The seuenth is reuengâ— whereby he subdues his â—oâ—â—â— least it should hereafter be an instrument of sinne as it hath beene in â—ormer time Now when any man shall feele these fruits in himselfe he hath no doubt the godly sorrow which here we speake of The token which is in regard of sinnes present is the combat betweene the flesh and the spirit proper to them that are regenerate who are partly flesh and partly spirit It is not the checke of conscience which all men finde in themselues both good and badde so oft as they offend God but it is a fighting and striuing of the minde will and affections with themselues whereby so farre forth as they are renued they carrie the man one way and as they still remaine corrupt they carie him flat contrarie Men hauing the disease called Ephialtes when they are halfe asleepe feele as it were some weightie thing lying vpon their breasts and holding them downe now lying in this case they striue with their hands and feete and with all the might they haue to raise vp themselues and to remooue the weight and can not Behold here a liuely resemblance of this combate The flesh which is the inborne corruption of mans nature lies vpon the hearts of the children of God and presseth them downe as if it were the very weight of a mountaine now they according to the measure of grace receiued striue to raise vp themselues from vnder this burden and doe such things as are acceptable to God but can not as they would The token that respects sinne to come is Care to preuent it That this is the marke of Gods children appeareth by the saving of Iohn He that is borne of God sinneth not but keepeth himselfe that the wicked one touch him not And this care shewes it selfe not onely in ordering the outward actions but euen in the very thoughts of the heart For where the Gospel is of force it brings euery thought into captiuitie to the obedience of Christ and the Apostles rule is followed whatsoeuer things are true whatsoeuer things are honest c. thinke on these things The tokens which concerne Gods mercie are specially two The first is when a man feeles himselfe distressed with the burden of his sinnes or when he apprehends the heauie displeasure of God in his conscience for them then further to feele how he standes in neede of Christ and withall heartily to desire yea to hunger and thirst after reconciliation with God in the merit of Christ and that aboue all other things in the world To all such Christ hath made most sweete and comfortable promises which can appertaine to none but to the elect Ioh. 7. 37. If any man thirst let him come to me and drinke he that beleeueth in me as saith the Scripture out of his bellie shall flow riuers of water of life Rev. 21. 6. I will giue vnto him which is a thirst of the well of the water of life freely Now if he that thirsteth drinke of these waters marke what followeth Ioh. 4.14 Whosoeuer drinketh of the water that I shall giue him shall neuer be more a thirst but the water that I shall giue him shall be in him a well of water springing vp vnto euerlasting life The second is a strange affection wrought in the heart by the spirit of God whereby a man doth so esteeme and value and as it were set so high a price on Christ and his righteousnesse that he accounts euen the most pretious things that are to be but as dung in regard thereof This affection was in Paul and it is expressed in the parable in which after a man hath found a treasure he first hides it and then sells all he hath and makes a purchase of the field where it is Now euery man will say of himselfe that he is thus affected to Christ and that he more highly esteemes the least droppe of his blood then all things in the world beside whereas indeede most men are of Esaus minde rather desiring the red broth then Isaaks blessing and of the same affection with the Israelites which liked better the onyons and flesh pottes of Egypt then the blessings of God in the land of promise Therefore that no man may deceiue himselfe this affection may be discerned by two signes The first is to loue and like a Christian man because he is a Christian. For he that doth aright esteeme of Christ doth in like manner esteeme of the members of Christ. And of this very point our Sauiour Christ saith he that receiueth a Prophet in the name of a prophet shal receiue a Prophets reward and he that receiues a righteous man in the name of a righteous man shall receiue the reward of a
He must not vtterly despaire but be resolued of this that though he want assurance nowe yet he may obtaine the same hereafter And such must he aduertised to heare the word of God preached and beeing outwardly of the Church to receiue the Sacraments When we haue care to come into the Lords vine-yarde and to conuerse about the wine-presse wee shall finde the sweete iuyce of heauenly grace pressed forth vnto vs plentifully by the word and sacraments to the comfort of our consciences concerning gods election This one mercy that God by these meanes in some part reueales his mercy is vnspeakeable When sickenesse or the day of death comes the dearest seruants of God it may bee must encounter with the temptations of the deuill and wrastle in conscience with the wrath and displeasure of God as for life and death and no man knowes howe terrible these things are but those which haue felt them Nowe when men walke thus through the valley of the shadowe of death vnlesse God should as it were open heauen and streame downe vnto vs in this world some lightsome beames of his loue in Christ by the operation of his spirit miserable were the case euen of the righteous Thus much of Election nowe followes Reprobation in handling whereof we are to obserue three things I. what it is II. howe God doth execute this decree III. how a man may iudge of the same For the first Reprobation is Gods decree in which because it so pleased him he hath purposed to refuse some men by meanes of Adams fall and their owne corruptions for the manifestation of his iustice First I say it is a decree and that is euident thus If there be an eternall decree of God whereby he chooseth some men then there must needes be another decree whereby he doth passe by others and refuse them For election alwaies implies a refusall Againe what God doth in time that he decreed to doe before time as the case falls out euen with men of mean wisdome who first of al intend with themselues the things to be done and after do them But god in time refuseth some men as the scripture testifieth and it appeareth to be true by the euent Therefore God before all worlde 's decreed the reiecting of some men Nowe in this decree foure points are to be considered The first is the matter or obiect thereof which is the thing decreed namely the reiection of some men in respect of mercie or the manifestation of his iustice vpon them This may seeme strange to mans reasonâ— but here wee must with all submission strike our top-sailes for the worde of God saieth as much in plaine tearmes The Apostle Iude speaking of false Prophets saith that they were of olde ordained to this damnation And Paul saith in emphaticall tearmes that God makes vessells of wrath prepared to destruction and that some are reiected whome he opposeth to them which are elected to saluation The second point is the impulsiue cause that mooued God to set downe this decree concerning his creature that was nothing out of himselfe but his verie will and pleasure Hee hardened Pharaoh with finall hardenesse of heart because he would and therefore he deceed to doe so because he would And our Sauiour Christ saith I thanke thee O father Lord of heauen and earth because thou hast hid these things from the wise and men of vnderstanding and hast opened them vnto babes But vpon what cause did God so It followes in the next wordes It is so O father because thy good pleasure is such And if it be in the power and libertie of a man to kil an oxe or a sheepe for his vse to hunt kill the hare and partridge for his pleasure then much more without iniustice may it be in the will and libertie of the creator to refuse and forsake his creature of his glorie Nay it standes more with equitie a thousand folde that all the creatures in heauen and earth should ioyntly serue to set forth the glorie and maiestie of God the creator in their eternall destruction then the striking of a slie or the killing of a slea should serue for the dignitie of all men in the worlde For all this it is thought by verie many to be very hard to ascribe vnto God who is full of bountie and mercy such a decree and that vpon his very wil but let vs see their reasons First of all they say it is a point of crueltie for God to purpose to create a great part of the world to damnation in hell fire the answer is that by the vertue of this decree God cannot be said to create any man to damnation but to the manifestation of his iustice and glorie in his due and deserued damnation and the doing of this is absolute iustice Secondly it is alleadged that by this meanes God shall hate his owne creature and that before it is but it is an vntrueth Wee must distinguish betweene Gods purpose to hate and actuall hating Now indeede God before all worlds did purpose to hate some creatures and that iustly so farre forth as his hating of them will serue for the manifestation of his iustice but he neither hates them indeed nor loues them before they are and therefore actuall hatred comes not in till after the creation Whome God hath decreed to loue them when they are once created he beginnes to loue in Christ with actuall loue and whome hee hath decreed to hate them being once created he hates in Adam with actuall hatred Thirdly it is obiected that by this doctrine God shall be the author of sinne for he which ordaines to the ende ordaines to the meanes of the end but God ordaines men to the ende that is damnation therefore he ordaines them to the meanes thereof that is sinne Ans. The proposition beeing thus vnderstood he which ordaines a man to an ende in the same order and manner ordaines him to the meanes is false For one may be ordained to the end simply the ende beeing simply good and yet not be simply ordained to the meanes because they may be euill in themselues and onely good in part namely so far forth as they haue respect of goodnesse in the minde of the ordainer Secondly the assumption is false for the supreame ende of Gods counsell is not damnation but the declaration of his iustice in the iust destruction of the creature neither doth God decree mans damnation as it is damnation that is the ruine of man and the putting of him forth to perishment but as it is a reall execution of iustice Thirdly wee must make distinction betweene sinne it selfe and the permission thereof and betweene the decree of reiection and actual damnation nowe the permission of sinne and not sinne it selfe properly is the subordinate meanes of the decree of reiection For when God had decreed to passe by some men he withall decreed the permission of sinne to which permission men were
second point is in what thing this communion consisteth Ans. Saint Paul openeth this point to the very full when hee saith that after Christ hath subdued all things vnto him then God shall be all in all that is God himselfe immediatly shall bee all good things that heart can wish to all the elect But some men may say What is not God all in all vnto vs euen in this life for whatsouer good things wee haue they are all from him Ans. It is true indeed God is all in all euen in this life but howe not immediatly but by outwardâ— meanes and that also in small measure For he conueies his goodnes and mercie vnto vs so long as we liue on earth partely by his creatures and partly by his word and Sacraments but after this life is ended all helpes and outwarde meanes shall cease Christ shall giue vp his kingdome and as he is Mediatour shall cease to put in execution the office of a priest a prophet or a king all authoritie and power shall be abolished and therefore all callings in the three maine estates of the Church the Common-wealth the familie shall haue an ende there shall be no more magistrate and subiect Pastor and people master and seruant father and sonne husband and wife there shall be no more vse of meate drinke cloathing respiration physicke sleepe and yet for all this the condition of men shall bee many thousand folde more blessed then euer it was For the Godhead in the Trinitie immediately without all meanes shall be all things to all the chosen people of God in the kingdome of heauen worlde without ende This may seeme strange to mans reason but it is the very â—lat trueth of the word of God S. Iohn in the description of the heauenly Ierusalem saith that there shall be no temple in it Why how then shall God bee worshipped marke what followeth the Lord God almightie and the Lambe are the temple of it Whereby is signified that although now we vse the preaching of the word and the administration of the Sacraments as meanes of our fellowship with God yet when this life is ended they must all cease God and Christ beeing in stead of al these meanes vnto vs. And he addes further The citie hath no neede of the sunne neither of the moone to shine in it What then will some say must there be nothing but darkenes Not so For the glory of God doth lighten it and the Lambe is the light of it Againe he saith that in the Paradise of God there is the riuer of water of life and the tree of life bearing fruit euery moneth and that is Christ. And therefore we shall haue no neede of meate drinke apparell sleepe c. but Christ himselfe our head and redeemer shall be in stead of them all vnto vs on whome all the elect shall feede and by whome both in bodie and soule they shall be preserued euermore If a man would haue glorie the father sonne and holy ghost shall be his glorie if a maÌ„ desire wealth and pleasure God himselfe shall be wealth and pleasure vnto him and whatsoeuer else the heart of man can wish Hence it appeares that this communion is most admirable and that no tongue can tel nor heart conceiue the least part of it The third point is touching the benefits or prerogatiues that proceede of this communion and they are in number sixe The first is an absolute freedome from all wants In the minde there shall be no ignorance no vnbeleefe no distrust in God no ambition no enuie anger nor carnall lust nor terrour in conscience or corrupt affection In the bodie there shall be no soare no sicknes nor paine for God shal wipe away al teares from their eies nay theÌ„ all defects or wants in bodie or soule or in both shall be supplied and the whole man made perfect euery way The second is perfect knowledge of God In this life the Church and all the seruants of god know him but in part Moses would haue seene gods face but he was permitted to see onely his hinder parts and as Paul saith now wee know in part and darkely as through a glasse In this life we can no otherwise discerne but as an old maÌ„ through spectacles the creatures but specially the word of God and the Sacraments are the spectacles of our minde wherein we behold his iustice mercie loue c. and without them we can discerne little or nothing yet after this life when that which is perfect is come and that which is imperfect is abolished we shall see God as he is to be seene not as through a glasse but face to face and we shall knowe him as we are knowne of his maiestie so farre forth as possibly a creature may God indeede is infinite and therefore the full knowledge of his maiestie can no more bee comprehended by the vnderstanding of a creature which is finite then the sea by a spoone yet neuerthelesse God shall be knowne euery way of man so farre forth as a creature may know the Creator Now vpon this that the elect haue such fulnesse of knowledge it may be demaunded whether men shall knowe one another after this life or no. Ans. This question is oftener mooued by such as are ignorant then by them that haue knowledge and oftentimes it is tossed in the mouthes of them that haue little religion in their hearts and therefore I answer first men should rather haue care to seeke howe they may come to heauen then to dispute what they shal do when they are there the common prouerb is true it is not good counting of chickins before they bee hatched Secondly I say that men in heauen shall knowe each other yea they shall knowe them which were neuer knowne or seene of them before in this life which may be gathered by proportion out of Gods word Adam in his innocencie knewe Eve whome he had neuer seene before gaue her a fit name so soone as shee was created And when our Sauiour Christ was transfigured in the mount Peter knewe Moses and Elias whome before he had neuer seene and therefore it is like that the elect shall knowe each other in heauen where their knowledge and their whole estate shall bee fully perfited But whether they shall knowe one another after an earthly manner as to say this man was my fatherâ— this was mine vncle this my teacher c. the word of god saith nothing and therefore I will be silent and we must be content a while to bee ignorant in this point The third prerogatiue of euerlasting blessednes is that the Elect shall loue God with as perfect loue as a creature possibly can The manner of louing God is to loue him for himselfe and the measure is to loue him without measure and both shall be found in heauen For the Saints of God shall haue an actuall fruition of God himselfe and bee
as it were swallowed vp with a sea of his loue and wholly rauished therewith for which cause as farre as creatures can they shall loue him againe Againe the loue of a thing is according to the knowledge thereof but in this life God is knowne of man onely in part and therefore is loued onely but in part but after this life when the Elect shall knowe God fully they shall loue him without measure in this respect loue hath a prerogatiue aboue faith or hope howesoeuer in some respects againe they goe beyond loue The fourth prerogatiue is that the Saints of God keepe a perpetuall Sabbath in heauen In this life it is kept but euery seuenth daie and when it is best of all sanctified it is done but in part but in heauen euery day is a Sabbath as the Lord saith by the Prophet Esay From moneth to moneth and from Sabbath to Sabbath all flesh shall come and worship before me therefore the life to come shall be spent in the perpetuall seruice of God Fifthly the bodies of the elect after this life in the kingdome of heauen shal be like the glorious bodie of Christ so Paul saith Christ Iesus our Lord shall chaÌ„ge our vile bodies that they may be like his glorious bodie Now the resemblaÌ„ce betweene Christs bodie and ours standeth in these things as Christs bodie is incorruptible so shall our bodies be void of all corruption as Christs bodie is immortal so ours in the kingdom of heauen shal neuer die as Christs bodie is spirituall so shall ours be made spirituall as the Apostle saith It is sowen a naturall bodie it is raised a spirituall bodie not because the bodie shall be changed into a spirit for it shall remaine the same in substance and that for euer but because it shall be preserued by a spirituall and diuine manner For in this life it is preserued by meate drinke cloathing sleepe physicke rest and diet but afterwarde without all these meanes the life of the bodie shall be continued and bodie and soule keepe togither by the immediate power of Gods spirit for euer and euer Thus the bodie of Christ is nowe preserued in heauen and so shall the bodies of all the elect be after the day of iudgement Furthermore as Christs bodie is nowe a shining bodie as doth appeare by his transfiguration in the mount so in all likelihood after the resurrection the bodies of the elect shall be shining and bright alwaies remaining the same for substance Lastly as Christs bodie after it rose againe from the graue had this propertie of agilitie beside swiftnes to passe from the earth to the third heauen beeing in distance many thousand miles froÌ„ vs and that without violence so shall the bodies of the Saints For beeing glorified they shall be able as well to ascend vpwarde as to goe downewarde and to mooue without violence and that very swiftly The sixth and last prerogatiue is an vnspeakable and eternall ioy â—â— Dauid saith In thy presence is fulnesse of ioy at thy right hand there are pâ—â—â—ares for euermore It is said that when Salomon was crowned king the people reioiced exceedingly If there were such great ioy at his coronation whiâ—h was but an earthly prince what ioy then shall there be when the Elect shall see the true Salomon crowned with glorie in the kingdome of heauen It is said that the wise men which came from the East to worship Christ when they sawe the starre standing ouer the place where the babe was were exceedingly glad howe much more shall the elect reioice when they shall see Christ not lying in a manger but crowned with immortall glorie in the kingdome of heauen Wherefore this ioy of the elect after this life is most wonderfull and cannot be vttered The propertie of life eternall is to be an inheritance which God bestoweth on them which are made his sonnes in Christ who is the only begotten sonne of the father Hence it followes necessarily that in the Scriptures it is called a reward not because it is deserued by our workes as the Church of Rome erroniously teacheth but for two other causes First because life eternall is due to all that beleeue by vertue of Christs merit For his righteousnesse is made ours by imputation so conâ—equently the merit thereof is also ours and by it all personall merits in our selues vtterly excluded we deserue or merit eternall happines as a reward which neuerthelesse in respect of our selues is the free and meere gift of God The second is because there is a resemblance betweene eternall life and a reward For as a reward is giuen to a workeman after his worke is done so euerlasting life is giuen vnto men after the trauailes and miseries of this life are ended The degrees of life are three The first is in this life when men beeing iustified and sanctified haue peace with God Many imagine that there is no eternall life till after death but they are deceiued for it beginnes in this world as our Sauiour Christ testifieth saying Verily verily I say vnto you he that heareth my wordes and beleeueth him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death to life This being so we are hence to learne a good lesson Considering we looke for life euerlasting after this life we must not deceiue our selues lingring and deferring the time till the last gaspe but we must lay the foundation of life eternall in our selues in this world and haue the earnest thereof laide vp in our hearts against the day of death But how is that done we must repent vs heartily of all our sinnes and seeke to be assured in conscience that God the father of Christ is our father God the sonne our redeemer and God the holy Ghost our comforter For as Christ saith this is life eternall to know thee the onely God and whome thou hast sent Iesus Christ. And we must goe further yet endeauouring to say with Paul that we liue not but that Christ liueth in vs which when we can say we haue in vs the very seede of eternall life The second degree is in the ende of this life when the bodie freed from all diseases paines and miseries is laid to rest in the earth and the soule is receiued into heauen The third is after the day of iudgement when bodie and soule reunited shall both be aduanced to eternall glorie Againe in this third degree of life there be in all likelihood sundrie degrees of glory Daniel speaking of the estate of the elect after this life saith They that be wise shall shine as the brightnesse of the firmament and they that turne many to righteousnes shall shine as the starres for euermore Now we know there is difference betweene the brightnesse of the firmament and the brightnesse of the starres Againe there be degrees of torments in hell as appeares by the saying
sue another for an iniurie and as a souldier in lawfull warre may kill his enemie and yet loue him so may a man forgiue an iniurie and yet seeke in a Christian manner the remedie but in doing of this we must obserue fiue things 1. We are to take heede of all priuate reuenge and inward hatred which if we conceiue we doe not forgiue 2. We must take heede of offence and haue care that our doings be not scandalous to the Church 3. Our suites must be taken in hand to maintaine godly peace for if all iniuries were put vp there would be no ciuill state or gouernment 4. This must be that the partie offending may be chastised he brought to repentance for his fault for if many men were not repressed they would grow worse 5. Law must be the last remedie As Physitians vse desperate remedies when weaker will not serue euen so must we vse law as the last meanes when all other â—aile The dealing of the world in this case is no example for vs to followe For through rage and stomacke men will abide no priuate agreement and therfore they vse the law in the first place as the Corinthians did but what saith Paul 1. Cor. 6.7 It is vtterly a fault among you But if the lawe bee vsed aright a Christian man may sue his neighbour at law and loue the partie sued for there is difference betweene dealing against a man before a magistrate and the dealing of one priuate man with another For priuate dealing is commonly reuenge and therefore vnlawfull 3. The vse THe vse of this clause is very profitable for it shews vs a liuely signe wherby our consciences may be assured of the pardon of our sinnes namely a readinesse and willing desire to forgiue men Many vse these words long and often yet finde no assurance of pardon and the cause is because they haue no desire of Gods mercie nor willingnesse to forgiue others which if indeede they had then no doubt the forgiuenes of their sinnes should by this meanes be sealed vnto them Wherefore if any would bee perswaded of Gods mercie in this point let them descend into their owne soules and search narrowely if they can find their hearts as readie to forgiue as they are readie to desire forgiuenes at gods hand then they may assure theÌ„selues of gods mercie in Christ as we are taught by our Sauiour Christâ— Mat. 5.7 Blessed are the mercifull for they shall obtaine mercie Consider these comparisons A man walking vnder a wall in a colde sunny day is heated of the wall which first receiued heate froÌ„ the Sunne so he that sheweth mercy to others hath first receiued mercy from God Also take a peece of waxe and put to a seale it leaueth an impression or marke like it selfe in the waxe which when a man lookes on he doeth certenly know that there hath beene a seale the print whereof is left behind Euen so it is in euery one that hath a readinesse to forgiue others by which a Christian may easily know that God hath sealed to him the forgiuenes of his sinnes in his very heart therefore let men looke into their hearts whether they haue any affection to forgiue others for that is as it were the print in their hearts of Gods mercie towards them in forgiuing them Many there are which pray for pardon at Gods hand but they cannot brooke it that they should forgiue their neighbours Hereupon come these sayings I may forgiue him but I will not forget him he may come in my Pater noster but he shal not come in my creede Behold the deuils logicke which makes malice to be charitie Blinde people plaie with the Lords praier as the flie doth with the candle til shee be burnt for the more they pray these words the more they call for vengeance against themselues Iam. 2.13 Neither will it helpe to omit this clause as some haue done in Chrysostomes daies for this is euen to mocke God and if we doe not forgiue we shall not be forgiuen Lead vs not into temptation but deliuer vs from euill 1. The Coherence IT might seeme to some that this petition is superfluous for what neede hee care for temptations that hath the pardon of his sinnes but our Sauiour did not teach vs thus to pray without speciall reason 1. Because forgiuenesse of sinnes and grieuous temptations be inseparable companions in this life which thing we find to be true both in Gods word and in Christian experience for there is no man in this world so beaten and buffeted with temptations as the penitent sinner that cries most bitterly for the pardon of his sinnes This is the estate that fewe men in the world are acquainted with For many are neuer troubled with temptation but liue in all peace and quietnes both in bodie and soule Luk. 11.21 When the strong man armed keepes his hold the things that hee possesseth are in peace Whereby is signified that the wicked of the world being possessed of Satan are not a whit molested by him with any temptations neither neede he trouble them seeing hee hath them at commandement to doe what he wil. But when a man once begins to make conscience of sinne and to sue vnto the Lord for pardon of his offences and still continues in dislike of sinne and Satan then the enemie bestirres him and vseth all meanes to bring that man to confusion he offereth all maner of temptations to molest him neuer affoards this poore sinner any rest Hereupon for feare of beeing ouercome hee must pray continually vnto the Lord that hee may not be lead into temptation Here some Christian conscience may reason thus No man is so troubled with sinne and Satan as I therefore I am not in Gods fauour but am a plain castaway Ans. If pardon of sinne and temptations goe togither all is contrary If thou hadst no griefe for sinne no buffettings of thine enemies the flesh the world and the deuil thou couldst not be in Gods fauour but vnder the power of Satan now this great measure of the spirituall temptations is a signe rather of Gods loue For whome God loues the deuill hates and where God workes in loue the deuill workes in malice 2. Secondly this petition is ioyned with the former to teach vs that as wee must be carefull to pray for pardon of sinnes past so also we must endeauour to preuent sinnes to come we must not fal againe into our old sinnes neither must we be ouertaken with new sinnes 2. The meaning THese wordes be but all one petition which hath two parts the latter being a declaration of the former Lead vs not into temptation howe is that done by deliuering vs from euill Temptation Temptation is nothing els but the enticement of the soule or heart either by the corruption of mans nature or the alluremeÌ„ts of the world or the deuill to any sinne Iam. 1.15 God tempts no man that is God mooues no man to sinne
the faithfull haue their whole estate before God reuealed vnto them according to the word the thing it selfe being otherwise secret and hidden 1. Cor. 2,9,10,12 Further the work of this spirit in the godly is twofold the one concernes God himselfe the other the things of God The worke of the spirit of reuelation which respects God himselfe is an acknowledgement of the Father or of Christ. Now to acknowledge God the Father is not onely to know and confesse that he is a father of the faithfull but also to be resolued in conscience that he is a father to me in particular Secondly that Christ is not onely in generall a Sauiour of the elect but that he is in speciall my Sauiour and redeemer The second worke of this spirit is an illumination of the eyes of the minde to see and know the things of God which he hath prepared for them that doe beleeue and they are two The first is life eternall which is described by fiue arguments 1. It is the Ephesian hope that is the thing hoped for in this life 2. It is the hope of the calling of God because in preaching of the Gospell it is offered and men are called to waite for the same 3. An inheritance properly to Christ because he is the naturall sonne of God and by him to all that shall beleeue 4. The excellencie because it is a rich and glorious inheritance 5. Lastly it is made proper to the Saints The second thing is the greatnes of the power of God whereby sinne is mortified the corrupt nature renued and mightily strengthened in temptations This power is set forth by two arguments The first is the subiect or persons in whome this power is made manifest In them that beleeue Because none can feele this but they which apprehend Christ by faith The second is the manner of manifesting this power in them which is according to the working of his mightie power which he shewed in Christ. And that was in three things First in putting all his enemies vnder his feete v. 2. Secondly in raising him from death Thirdly in placing him at his right hand Now therefore Paul praies that this wonderfull power of God which did shew forth it selfe in the head Christ might likewise shew it selfe in the members of Christ. First in treading Satan and sinne vnder their feete Rom. 16.10 Secondly in raising them from sinne as out of a graue to holines of life Thirdly in aduancing them in the time appointed to the kingdome of glorie in heauen Ephes. 3. 14. FOr this cause I bowe my knees vnto the Father of our Lord Iesus Christ. 15. Of whome is named the whole familie in heauen and earth 16. That he would grant you according to the riches of his glorie that yeâ— may be strengthened by his spirit in the inner man 17. That Christ may dwell in your hearts by faith 18. That ye being rooted and grounded in loue may be able to comprehend with all Saints what is the breadth and length and depth and height 19. And know the loue of Christ which passeth knowledge that ye may be filled with all fulnesse of God 20. Vnto him therefore that is able to doâ— exceeding abundantly aboue all that we aske or thinke according to the power that worketh in vs 21. Be praise in the Church by Christ Iesus throughout all generations for euer Amen The Exposition THese wordes containe two parts a prayer and a thankesgiuing In the prayer these points are to be marked First the gesture I bow my knees wherby Paul signifies his humble submission to God in prayer Secondly to whome he praies To the Father who is described by two titles the first the father of our Lord Iesus Christ and that by nature as he is God and as he is man by personall vnion The other title Of whome the whole familie which is in heauen and earth is named In which words is set downe a description of the Church first it is a Familie because it is the companie of Gods elect children vnder the gouernment of one father 1. Tim. 3.15 It is called the house of God Eph. 2.19 They that beleeue are saide to be of the houshold of God secondly the parts of the Catholike Church are noted namely the Saints in heauen departed and Saints liuing on earth thirdly it is said to be named of the father of Christ because as the father of Christ is the father of this familie so also this familie is called by him Gen. 6.2 Dan. 9.80 Thirdly the matter of the prayer stands of foure most worthie points The first is strength to beare the crosse and to resist spirituall temptations v. 16. where the strength is set out by diuers arguments First that it is the meere gift of God that he would graunt you Secondly the cause of strength by his Spirit Thirdly the subiect or place where this strength must be in the inner man that is in the whole man so farre forth as he is renued by grace Eph. 6.14 The second is the dwelling of Christ in their hearts by faith Faith is when a man beeing seriously humbled for his sinnes is further in conscience perswaded and resolued of the pardon of them and of reconciliation to God Now where this perswasion is in deed there followes necessarily Christs dwelling in the heart which stands in two things the first is the ruling and ordering of the thoughts affections and desires of the heart according to his will as a master rules in his house the second is the continuance of his rule For he cannot be said to dwell in a place who rules in it but for a day The third is the knowledge and the acknowledgement of the infinit greatnes of Gods loue in Christ an effect of the former v. 18 19. the words are thus explaned Rooted and grounded Here the loue of God wherewith he loues the elect is as a roote and foundation of all Gods benefits election vocation iustification and glorification Men are rooted and grounded in loue when Gods spirit assures their hearts of Gods loue and doth giue them some inward sense and feeling of it For then they are as it were sensibly put into the roote and laid on the foundation With all Saints Paul desires this benefit not onely to the Ephesians but also to all the faithfull with them What is the length the bredth Here is a speech borrowed from the Geometricians and it signifies the absolute greatnes or infinitnes of Gods loue and that it is like a world which for length breadth height and depth is endlesse Here note the order or receiuing grace First Christ dwells in the heart by faith Secondly then comes a sense and feeling of Gods loue as it were by certaine drops thereof Thirdly after this ariseth a plentifull knowledge and apprehension of Gods loue and as it were the powring out of a sea into a mans heart that for greatnes hath neither bottome nor banke And know the loue of
Christ these words as I take it are an exposition of the former for to comprehend the loue of God is nothing els but to know the loue of Christ considering that all whome the father loueth he loueth them in Christ which passeth knowledge that is which for the greatnes of it no man can fully know The fourth thing is the fulnesse of Gods graces v. 19. Here the fulnesse of God doth not signifie fulnesse of the Godâ—ead or diuine nature but the perfection of the inner man which shall not be till after this life Now followes the thankesgiuing or the praise of God v. 20 21. containing these points The matter of praise his power and bountifulnes wherby he can worke exceeding aboundantly aboue all we aske or thinke and both these are not onely to be conceiued in minde but also may be felt in the heart according to the power that worketh in vs. 2. The forme of praise glorie vnto God by Christ as all benefits are receiued from the father by Christ. 3. The proper place of true praise of God the Church 4. The continuance of his praise thorow all generations for euer Philip. 1. 9. ANd this I pray that your loue may abound yet more and more in knowledge and all sense 10. That ye may discerne things that differ to the ende ye may be pure and without offence to the day of Christ. 11. Filled with fruits of righteousnesse which are by Iesus Christ vnto the praise and glorie of God The Exposition THis praier containes three parts In the first Paul praieth for increase of loue in the Philippians whether it be to God or men v. 9. and he shewes the meanes of increase which are two knowledge and sense or feeling For to goe backeward the more a godly man feels Gods loue and hath experience of Gods word in himselfe the more he knowes of Gods word and perceiues his loue vnto him the more he loues God againe and his neighbour for his sake The second thing praied for is the gift of discerning whereby men know what is true what false what is to be done what to be left vndone the endes of this gift are two The first that by meanes of it they may be pure and sincere that is keepe a good conscience before God and men in their liues and calings The second is to be without offence that is innocent giuing no occasion of euill to any and not taking them offered by others and the continuance of those is noted to the day of Christ which is the time in which he commeth to vs either by our death or by the last iudgement Thirdly he praieth that they might abound in good workes which are described by a similitude fruits of righteousnes Christians beeing fruitfull trees Ezech. 47. 12. Esay 61.3 2. By the cause efficient which are by Christ. 3. By the end vnto the glorie and praise of God Coloss. 1. 9. I Cease not to pray for you to desire that ye might be filled with knowledge of his will in all wisdome and spirituall vnderstanding 10. That ye might walke worthie of the Lord and please him in all things fructifying in all good works and increasing in the acknowledgement of God 11. Strengthened with all might through his glorious power vnto all patience and long suffering with ioyfulnesse 12. Giuing thanks to the father which hath made vs â—it to be partakers of the inheritance of the Saints in light 13. Who hath deliuered vs from the power of darknes and hath translated vs into the kingdome of his owne sonne The Exposition THese words containe a prayer and a thankesgiuing In the prayer three things are asked The â—irst is the increase of the knowledge of Gods reuealed will in his word and he deuides it into two parts wisdome which is not onely to know Gods word but also to applie it to euery action for the right and holy performing thereofâ— and spirituall vnderstanding which is when men by the assistance of Gods spirit doe conceiue the will of God in generall without applying Secondly Paul praies for the fruits of this knowledge which are foure 1. To walâ— worthie of God as good seruants doe who in their apparell gesture and all their doings so behaue themselues that they may credit their masters 2. To please God in all things by approouing their hearts vnto him 3. To be plentifull in all good workes 4. To increase in the acknowledgement of God For the more any increase in knowledge and experience in Gods word the more shall they acknowledge God the father to be their father Christ to be their redeemer and the holy Ghost their sanctifier Thirdly he praies that the Colossians may be strengthened v. 11. where he notes the cause Gods glorious power and the effects which are three 1. Patience because it is necessarie that the godly suffer many afflictions 2. Long suffering because oftentimes the same afflictions continue long 3. Ioyfulnesse because the crosse is bitter The thankesgiuing is for a benefit that God had made the Colossians fitte for the kingdome of glorie and the reason is because he had made them members of the kingdome of grace 1. Thess. 3. 12. THe Lord increase you and make you abound in loue one towards an other and towards all men euen as we doe towards you 13. To make your hearts stable and vnblameable in holinesse before God euen our father at the comming of our Lord Iesus Christ with all his Saints 2. Thess. 2. 16. IEsus Christ our Lord and our God euen the father which hath loued vs and hath giuen vs euerlasting consolation and good hope through grace 17. Comfort your hearts and stablish you in euery word and good worke 1. Thess. 5. 23. NOw the very God of peace sanctifie you throughout and I pray God that you whole spirit and soule and body may be kept blamelesse vnto the comming of our Lord Iesus Christ. A Song gathered out of the Psalmes containing the sobbes and sighs of all repentant sinners LOrd heare my prayer hearke the plaint that I doe make to thee Lord in thy natiue truth and in thy iustice answer mee Regard O Lord for I complaine and make my suit to thee Let not my words returne in vaine but giue an eare to mee Behold in wickednes my kind and shape I did receiue And lo my sinfull mother eke in sinne did me conceiue And I with euills many one am sore beset about My sinnes increase and so come on I cannot spie them out For why in number they exceede the haires vpon my head My heart doth faint for very feare that I am almost dead Thus in me in perplexitie is mine accombred spright And in me in my troubled heart amazed and afflight The wicked workes that I haue wrought thou setst before thine eye My secret faults yea eke my thoughts thy countenance doth espie O Lord my God if thou shalt weigh my sinnes and them
in more speciall manner they giue assent vnto the couenant of grace made in Christ that it is most certaine and sure and they are perswaded in a general and confused manner that God will verifie the same couenant in the members of his Church This is all their faith which indeede proceedeth from the holy Ghost but yet it is not sufficient to make them sound Professors For albeit they doe generally beleeue Gods promises yet herein they deceiue themselues that they neuer applie and appropriate the same promises to their own soules An example of this faith we haue Ioh. 2.24 where it is said that when our Sauiour Christ came to Ierusalem at the feast of Easter manie beleeued in his name and yet hee would not commit himselfe vnto them because he knewe them all and what was in them To come to the second thing those professors which are indued with thus much grace as to beleeue in Christ in a confused maner goe yet further for this their faith though it be not sufficient to saluation yet it sheweth it selfe by certaine fruites which it bringeth forth for as a tree or a branch of a tree that hath no deepe rooting but either is couered with a few moules or els lieth in the water at the season of the yeare bringeth forth leaues and blossomes and some fruite too and that for one or two or moe yeares so one that is an hearer of the word may receiue the word and the worde as seed by this generall faith may bee somewhat rooted in his heart and setled for a season and may bring foorth some fruites in his life peraduenture very faire in his owne and other mens eies yet indeede neither sound nor lasting nor substantiall What these fruites are it may be gathered forth of these wordes where it is said that they receiue the word with ioy when they heare it for here may be gathered First that they doe willingly subiect themselues to the ministerie of the word Secondly that they are as forward as any and as ioyfull in frequenting sermons Thirdly that they reuerence the Ministers whome they so ioyfully heare Lastly they condemne them of impietie which will not be hearers or be negligent hearers of the word Now of these and such like fruâ—ts this may be added though they are not sound yet they are void of that grosse kind of hypocrisie For the mindes of those Professors are in part enlightened and their hearts are indued with such a faith as may bring forth these fruits for a time and therefore herein they â—issemble not that faith which they haue not but rather shew that which they haue Adde hereunto that a man beeing in this estate may deceiue himselfe and the most godly in the world which haue the greatest gifts of discerning how they and their brethren stand before the Lord like as the figtree with greene leaues deceiued our Sauiour Christ as he was man for when in his hunger he came vnto it to haue had some fruit he found none If this be so it may be then required how these vnsound professours differ from true professours I answer in this they differ that they haue not sound hearts to cleaue vnto Christ Iesus for euer Which appeareth in that they are compared to stonie ground Now stonie groundes mingled with some earth are commonly hot and therefore haue as it were some alacritie and hastinesse in them and the corne as soone as it is cast into this ground it sprouteth out very speedily but yet the stones will not suffer the corne to be rooted deepely beneath and therefore when sommer commeth the blade of the corne withereth with rootes and all So it is with these professours they haue in their hearts some good motions of the holy Ghost to that which is good they haue a kind of zeale to Gods word they haue a liking to good things and they are as forwards as any other for a time and they doe beleeue But these good motions and graces are not lasting but like the flame and flashing of straw and stubble neither are they sufficient to saluation With the true professours it is farre otherwise for they haue vpright and honest hearts before the Lord Luk. 8. 15. And they haue faith which worketh by loue Gal. 5.6 And that Christian man which loueth God whatsoeuer shall befall yea though it were a thousand deaths yet his heart can neuer be seuered from the Lord and from his Sauiour Christ as the spouse speaketh vnto Christ of her owne loue Cant. 8.6 Set me as a seale on thy heart as a signet vpon thy arme for loue is as strong as death iealousie is as cruell as the graue the coales thereof are fierie coales and a vehement flame Much water cannot quench loue neither can the flouds drowne it if a man should giue all the substance of his house for loue they would greatly contemne it Wherefore good Reader seeing there is such a similitude and affinitie betweene the temporarie professor of the Gospell and the true professor of the same it is the dutie of euery Christian to trie and examine himselfe whether he be in the faith or not 2. Cor. 13.5 And whereas it is an hard thing for a man to search out his own heart we are to pray vnto God that he would giue vs his spirit to discerne betweene that which is good and euill in vs. Now when a man hath found out the estate of his heart by searching it he is further to obserue and keepe it with all diligence Prou. 4. 23. that when the houre of death or the day of triall shall come he may stand sure and not be deceiued of his hope And for this purpose I haue described the most of these small treatises which follow to minister vnto thee some helpe in this examining and obseruing of thine own heart Read them and accept of them and by the blessing of God they shall not be vnprofitable vnto thee And if they shall any whit helpe thee helpe me also with thy prayer 1595. FINIS CERTAINE PROPOSITIONS DECLARING HOW FARRE A MAN MAY goe in the profession of the Gospel and yet be a wicked man or a Reprobate I. A Reprobate hath in his mind a certain knowledge of God of common equitie among men of the difference of good from bad and this is partly from nature partly from the contemplation of Gods creatures in which the wisdome the power the loue the mercie the maiestie of God is perceiued II. This knowledge is only generall and imperfect much like the ruines of a Princes pallace it is not sufficient to direct him in doing of a good work For example he knoweth that there is a God and that this God must be worshipped come to particulars who God is what a one he is how he must be worshipped Here his knowledge faileth him and he is altogither vncertain what to doe to please God III. By reason of this knowledge the Reprobate doeth
with the oyntment of the Spirit which is the true eye salue and doe plainly behold the sonne of righteousnes they enioy his presence they effectually feele his comfortable heate to quicken and reuiue them XX. From this sense and tast of Gods grace proceed many fruits as first generally he may doe outwardly all things which true Christians doe and he may lead such a life here in this world that although he cannot attaine to saluation yet his paines in hell shal be lesse which appeareth in that our Sauiour Christ saith it shall be easier for Tyrus and Sydon for Sodom and Gomorâ—ha then for Capernaum and other cities vnto which he came in the day of iudgment XXI Also the reprobate may haue a loue of God but this loue can be no sincere loue for it is only because God bestoweth benefits and prosperitie vpon him as appeareth in Saul who loued God for his aduancement to the kingdome here is a difference betweene the Elect and reprobate the Elect loue God as children their fathers but reprobates as hirelings their masters whom they affect not so much for themselues as for their wages XXII Also a reprobate hath often a reioycing in doing those things which appertaine to the seruice of God as preaching and praier Herod heard Iohn Baptist preach gladly and the second kind of naughtie ground receiueth the word preached with ioy XXIII A Reprobate often desireth them whom he thinketh to be the children of God to pray for him As Pharao desired Aaron and Moses to pray to God for him So did Simon Magus desire Peter to pray that none of the things which he had spoken against him should come to passe But yet they cannot pray themselues because they want the spirit of Christ. XXIIII He may shew liking to Gods Ministers he may reuerence them and feare to displease them Thus did Simon Magus who at Philips preaching beleeued wondred at his miracles kept companie with him And Herod is said to feare Iohn knowing that he was a iust man and holy also he gaue reuerence to him Antonius the Emperour called Pius though he was no Christian yet in a generall parliament held at Ephesus he made an act in the behalf of Christians that if any man should trouble or accuse a Christian for beeing a Christian the partie accused should goe free though he were found to be a Christian and the accuser should be punished And Plinius secundus gouernour of Spaine vnder Trajanus the Emperour when he saw an innumerable companie of Christians to be executed being mooued with compassion he wrote in their behalfe beeing no Christian vnto Trajanus to spare them that could be charged with no crime and his letter is yet extant XXV He may be zealous in the religion which he professeth and fall from that profession as the Galatians did who after that they had receiued Paul as an Angel and would haue plucked out their eyes to haue done him good yet they fell from the doctrine which he had taught them to iustification by the works of the Law which flat ouerthroweth iustification by faith alone The same appeareth in Iehu who was very zealous for Gods cause for the defacing of idolatrie and thereupon God blessed him in his children yet neuerthelesse he was a wicked man and followed the vile sinnes of Ieroboam his father XXVI After that he hath sinned he doth in many things in which he is faultie amend and reforme his life and doth professe great holines outwardly Herod he did many things which Iohn Baptist in preaching mooued him vnto Saul when he was to be chosen king professed great humilitie They may represse their vices and corruptions and so moderate themselues that they breake not out as did Haman of whome it is written that when he was full of indignation against Mordecai yet he refraine himself And herein the Elect and the Reprobate differ for the elect are somewhat reformed in euery one of their sinnes But the reprobate though he be amend in many faults yet someone fault or other he cannot abide to haue it reformed and by that in a vile manner the deuill wholly possesseth him As Herod who did many things yet would not leaue his brothers wife And no doubt in Iudas most of his sinnes in appearance were mortified and yet by couetousnesse the deuill possessed him and held him fast chained in bondage vnder him For one sinne is sufficient to him that by it he may bring a man to damnation Secondly in infidels liuing honestly the spirit of God bridleth the force of sinne the corrupt nature that it breake not out as it doth in many other But in Christians that are indeed godly the same spirit not only represseth the corruptioÌ„ of nature outwardly but also mortifieth it within at the root regenerateth the whole maÌ„ into a new creature Thus then neither the faithfull nor infidels doe effect any thing that is laudable but by the spirit of god the faithful by the spirit of regeneration infidels by the same spirit only suppressing the outward act of sinne XXVII Beside this he may haue the gift of working miracles of casting forth deuils of healing and such like and this power of doing strange miracles shall be vsed as an excuse of some of the reprobates in the day of iudgement XXVIII Oftentimes vnto him is giuen the gifts of the holy Ghost to discharge the most waightie calling that can be in any common wealth And this is meant when God is said to giue Saul an other heart that is such vertues as were meet for a King XXIX A reprobate may haue the word of God much in his mouth and also may be a preacher of the word for so prophecying in Christs name shal be vsed as an excuse of reprobates and we know that among the twelue Apostles Iudas was a reprobate And this may be wel perceiued in the resemblance of tasting which the author to the Hebrewes vseth We know that cookes commonly which are occupied in preparing of bankets haue as much feeling and seeing of the meat as any other and yet there is none that eateth lesse of it then they for their stomackes are cloyed with the smell and taste of it so in like maner it may come to passe that the minister which dresseth prouideth the spiritual foode may eate the least of it himselfe and so labouring to saue others he may be a reprobate And it is thought that some of them which built the Arke were not saued in the Arke but perished in the floud XXX When as a reprobate professeth thus much of the Gospell though in deed he be a goat yet he is taken for one of Gods sheepe he is kept in the same pastures and is folded in the same fold with them He is counted a Christian of the children of God and so he taketh himself to be
owne children From Adoption proceede many other benefits First the elect child of God hereby is made a brother to Christ. Secondly he is a King and the kingdome of heauen is his inheritance Thirdly he is lord ouer all creatures saue Angels Fourthly the holy Angels minister vnto him for his good they guard him and watch about him Fifthly all things yea grieuous afflictions and sinne it selfe turne to his good though in his owne nature it be neuer so hurtfull and therefore death which is most terrible vnto him is no entrance into hell but a narrow gate to let him into euerlasting life Lastly beeing thus adopted he may looke for comfort at Gods hand answerable to the measure of his affliction as God hath promised XXX The inward assurance of Adoption is by two witnesses The first is our spirit that is an heart and conscience sanctified by the sprinkling of the blood of Christ. Now because it commeth to passe that the testimonie of our spirit is often feeble and weake God of his goodnes hath giuen his owne spirit to be a fellow witnesse with our spirit for the Elect haue in themselues the spirit of Iesus Christ testifying vnto them and perswading them that they are the adopted children of God For this cause the holy Ghost is called the spirit of adoption because it worketh in vs the assurance of our adoption and it is called a pawne or earnest For as in a bargaine when part of the price is payed in earnest then assurance is made that men will pay the whole so when the childe of God hath receiued thus much from the holy Ghost to be perswaded that he is adopted and chosen in Christ he may be in good hope and he is alreadie put in good assurance fully to enioy eternall life in the kingdome of heauen Indeede this testimonie is weake in most men and can scarce be perceiued because most Christians though they may be old in respect of yeares yet generally they are babes in Christ and not yet come to a perfect growth and may finde in themselues great strength of sinne and the graces of God to be in small measure in them And againe the children of God beeing most distressed as in time of triall and in the houre of death then the inward working of the holy Ghost is felt most euidently But a reprobate can not haue this testimonie at all though indeede a man flattereth himselfe and the deuill imitating the spirit of God doth vsually perswade carnall men and hypocrites that they shall be saued But that deuillish illusion and the testimonie of the Spirit may be discerned by 2. notes The I. is heartie feruent praier to God in the name of Christ. For the same spirit that testifieth to vs that we are the adopted children of God doth also make vs crie that is feruently with grones sighs filling heauen and earth pray to God Now this heartie feruent and loud crying in the eares of God can the deuill giue to no hypocrite for it is the speciall marke of the Spirit of God The other note is that they which haue the speciall testimonie from the spirit of God haue also in their hearts the same affections to God which children haue to their father namely loue feare reuerence obedience thankfulnes for they call not vpon God as vpon a terrible Iudge but they crie Abba that is father And these affections they haue not whome Satan illudeth with a phantasticall imagination of their saluation for it may be that through hypocrisie or through custome they may call God father but in truth they can not doe it XXXI The elect being thus assured of their adoption and iustification are indued with hope by which they looke patiently for the accomplishing of all good things which God hath begun in them And therefore they can vndergoe all crosses and afflictions with a quiet and contented minde because they know that the time will come when they shall haue full redemption from all euills This was the patience of Pauls hope when he saide that nothing in the world could seuer him from the loue of God in Christ. And like to this was the patience of Policarpe and of Ignatius who when he was condemned and iudged to be throwne to wild beasts and now heard the Lyons roring he boldly and yet patiently said I am the wheat of Christ I shall be ground with the teeth of wild beasts that I may be found good bread Also the same was the patience of the blessed Martyr S. Laurence who like a meeke lambe suffered himselfe to be tormented on a fierie gridyron and when he had bin pressed downe with fire pikes for a great space in the mightie spirit of God spake vnto the Emperour that caused him thus to be tormented on this wise This side is now rosted enough turne vp O tyrant great Assay whether rosted or rawe thou thinkest the better meate XXXII The third maine benefit is inward sanctification by which a Christian in his mind in his will and in his affections is freed from the bondage and tyrannie of sinne and satan and is by little and little inabled through the spirit of Christ to desire and approoue that which is good to walke in it And it hath two parts The first is mortification when the power of sinne is continually weakned consumed and diminished The second is viuification by which inherent righteousnes is really put into them and afterward is continually increased XXXIII This sanctification is wrought in all Christians after this manner After that they are ioyned to Christ and made mystically bone of his bone and flesh of his flesh Christ worketh in them effectually by his holy spirit and his workes are principally three First he causeth his own death to worke effectually the death of all sinne to kil the power of the flesh For it is as a corrasiue which beeing applied to the part affected eateth out the venome and corruption and so the death of Christ by faith applied fretteth out and consumeth the concupiscence the corruption of the whole man Secondly his buriall causeth the buriall of sinne as it were in a graue Thirdly his Resurrection sendeth a quickning power into them and serueth to make them rise out of their sinne in which they were dead and buried to worke righteousnes and to liue in holines of life Lazarus bodie lay foure daies and stanke in the graue yet Christ raised it and gaue him life again and made him do the same works that liuing men doe so also Christ dealeth with the soules of the faithfull they rot and stinke in their sinns and would perish in them if they were left alone but Christ putteth a heauenly life into them maketh them actiue and liuâ—ly to doe the will of God in the workes of Christianitie and in their works of their callings
And this sanctification is throughout the whole man in the spirite soule and minde 1. Thess. 5.23 And here the spirit signifieth the minde and memorie the soule the will and affections XXXIIII The sanctification of the mind is the enlightning of it with the true knowledge of Gods word It is of two sorts either spirituall vnderstanding or spirituall wisdome Spirituall vnderstanding is a generall conceiuing of euery thing that is to be done or not to be done out of Gods word Spirituall wisdome is a worthie grace of God by which a man is able to vnderstand out of Gods word what is to be done or not to be done in any particular thing or action according to the circumstances of person time place c. Both these are in euery Christian otherwise Paul would neuer haue praied for the Colossians That they might be fulfilled with knowledge of Gods will in all wisdome and spirituall vnderstanding In both these excelled Dauid who testified of himselfe that Gods word was a lanterne to his feete and a light to his paths and that God by his commandements had made him wiser then his enemies that he had more vnderstanding then all his teachers because Gods testimonies were his meditations that he vnderstood more then the ancient because he kept Gods precepts The properties of the mind enlightened are specially two The first is that by it a Christian sees his owne blindnes ignorance and vanitie as appeareth in Dauid who beeing a Prophet of God yet praied Open mine eyes O Lord that I may see the wonders of thy law And thence it is that the godly so much bewailed the blindnes of their minds Contrariwise the wicked man in the middest of his blindnes thinks himselfe to see The second is that the mind runneth and is occupied in a continuall meditation of Gods word So Dauid saith the righteous mans delight is in the law of the Lord and in his law doth he meditate day and night XXXV The memory also is sanctified in that it can both keepe and remember that which is good and agreeable to Gods will whereas naturally it best remembreth lewdnes and wickednes and vanitie This holy memorie was in Dauid I haue hid thy promises in mine heart that I might not sinne against thee And Marie kept all the sayings of Christ and pondered them in her heart And to the exercise of this memorie Salomon hath a good lesson My sonne hearken vnto my words incline thine eares vnto my sayings let them not depart from thine eyes but keepe them in the middest of thine heart XXXVI Furthermore the will of a Christian is renued and purified by Christ which appeareth in that it is so far forth freed from sin that it can will choose that which is good and acceptable to God and refuse that which is euil according to that of Paul It is God which worketh in you the will and the deede euen of his good pleasure Now if a man be considered as he is naturally he can neither will nor performe that which is good but onely that which is euill for he is sold vnder sin as the oxe or the asse committeth iniquitie as the fish draweth in water yea he is in bondage vnder Satā who inspireth his mind with vile motions and boweth his will affections and the members of his bodie to his cursed will so that for his life he is not able to doe any thing but sinne rebel against God And it must be remembred that although the Christian mans will be freed in part from the bondage of sinne in this life yet it shall not be free from the power of sinne vntill the life to come for Paul that worthie Saint saith of himselfe beeing regenerate that he was carnall and sold vnder sinne XXXVII Sanctified affections are knowne by this that they are mooued inclined to that whiah is good to embrace it are not commonly affected and stirred with that which is euill vnlesse it be to eschew it Examples hereof are these which follow To reioyce with them that reioyce And to weepe with them that weepe To reioyce because a mans name is written in heauen To desire Gods presence and fauour as the drie land desireth water To feare and tremble at Gods word To long and to faint after the places where God is worshipped To be vexed in soule from day to day in seeing and hearing the vnlawfull deedes of men and to shed riuers of teares because men breake Gods commandements In feruencie of spirit to serue the Lord. To put on the bowels of compassion towards the miseries of men To be angrie and sinne not To sorrow for the displeasing of God To loue the brethren i◠Christ. To admire at the word of God To loue Gods commandements aboue gold To admire the graces of God in others In feare to serue God and to reioyce in trembling To walke in the feare of God and to be filled with the ioy of the holy Ghost To be heauie through manifold temptations To reioyce in beeing partaker of the sufferings of Christ. To waite on the Lord to reioyce in him and to trust in his holy name To waite for the full redemption To sigh desiring to enioy eternall life To loue the habitation of Gods house and the place where his honour dwelleth To esteeme all things as losse and dung in respect of Christ. XXXVIII But among all these sanctified affections there are foure specially to be marked The first is a zeale for Gods glorie by which a Christian is thus affected that rather then God should loose his glorie he could be content to haue his own soule damned As it was with Moses who feared least God should loose his glorie if he did vtterly destroy the Israelites for their idolatrie whome he had chosen to be his people therefore in this respect praied vnto the Lord Therefore now if thou pardon their sinne thy mercie shall appeare but if thou wilt not I pray thee rase me out of the booke which thou hast written And Paul could haue wished with all his heart to be cut off from all fellowship with Christ and to be giuen vp to eternall destruction for his countrie men the Iewes and for Gods glorie specially Some may say this affection is not common to all but particular to such as are lead with such an exceeding affection as these holy men were and which haue their hearts so pierced and kindled with diuine loue and so rauished with the same out of themselues that they forget all other things yea themselues hauing nothing before their eies but God and his glorie To this I answere that this affection is common to all though the measure of it be diuers in some more in some lesse which appeareth in
he is neuer saued according to that of Saint Iames sinne beeing perfited bringeth forth death The fift reason Eternall life is a thing desired of all men yet none shall be made partakers of it but the true christian and the glorious estate of this life would mooue any man to be a christian First of all they which haue eternall life are freed from all paines sicknesses infirmities hunger thirst cold wearines from all sinne as anger forgetfulnes ignorance from hell death damnation Sathan and from euery thing that causeth miserie according to that of Saint Iohn And God wil wipe away al teares from their eyes and there shall be no more death neither sorrow neither crying neither shall there be any more paine for the first things are passed Secondly the faithfull shall be in the presence of Gods maiesâ—ie in heauen there to behold his face that is his glorie as our Sauiour Christ saith Father I will that they which thou hast giuen me be with me euen where I am that they may behold my glorie which thou hast giuen me And Dauid saith In thy presence is fulnesse of ioy and at thy right hand there are pleasures for euermore Thirdly they shall haue such an excellent communion with God that he shall be vnto them all in all For in the ende of the world when the whole number of the elect is accomplished Christ shall present them to his father and as he is Mediatour he shall cease to be a King a Priest a Prophet for though the efficacie of his offices be euerlasting yet the execution of them shall cease as Paul saith Then shall be the ende when he hath deliuered vp the kingdome to God euen the father when he hath put downe all rule all authoritie and power Againe among the elect there shall not be king subiect father mother child master seruaÌ„t noble ignoble rich poore liuing dead Some will say what then shall be I answer one glorious and euerlasting God the Father the Sonne and the holy Ghost shall be in all the elect all that heart can wish and desire Men shall not be in darknes neither shall they need the light of the Sunne Moone or Starres God himselfe immediatly shall be their light as Iohn saith And the citie hath no neede of the Sunne neither of the Moone to shine in it for the glorie of God doth light it and the Lambe is the light of it Men shall not then neede meate drinke cloathing sleepe recreation fire shade respiration or any other such like but God himselfe immediately shall be their life and all things concerning life by Christ. Which Iohn signifieth when he saith that he saw a pure riuer of water of life cleere as chrystall proceeding out of the throne of God and of the Lambe there beeing by either side of it the tree of life which bare two manner of fruits and gaue fruit euery moneth And whereas God is continually to be worshipped in heauen they neede no other tabernacle or temple thereunto but God himselfe shall be their temple as Iohn saith I sawe no temple therein for the Lord God almightie and the Lambe are the temple of it Fourthly from this glorious communion which is between God and Christ as he is man and all the Saints which are his members there ariseth an vnspeakable ioy and gladnes wherewith they are filled Dauid saith that Gods children shall be satisfied with the fatnes of his house and that he shal giue them drinke out of the riuers of his pleasures This ioy vndoubtedly is infinite and the saints are not onely replenished with it but they are also swallowed vp of it as with an huge and infinite sea of waters as may appeare in Peter who at the transfiguration of Christ was so rauished out of measure with ioy at the sight of it that he quite forgot himselfe saying to Christ Master it is good beeing here let vs make three Tabernacles one for thee one for Moses and another for Elias Lastly out of this communion ariseth a perfect loue of God whereby the Saints loue God with all their hearts with all their soules and strength and this loue sheweth it selfe in that they are eternally occupied in worshipping God by singing of songs of praise thanksgiuing vnto him Now then seeing the kingdome of heauen is so glorious and none can haue it but the true Christian let all men account the best things in this world as drosse and dung so that they may obtaine Christ and his righteousnes The last reason is the endlesse loue of Iesus Christ shewed in his death and passion Thou art by nature the childe of wrath and vengeance Sathan hath wounded thee with many a deadly wound of sinne thou liest bleeding at the heart and art like to die eternally Thou beeing in this estate there is no man on earth no Saint in heauen no Angel no creature at all is able to helpe thee Christ onely was able he therefore came downe from heauen and became man for this cause to work thy deliuerance Furthermore in the curing of the wound of sinne no hearb no water no plaister no physicke can doe thee any good onely the bodie and blood of Christ is soueraigne for this matter being stieped in the wrath of God He therefore subiected himselfe to the death euen the death of the crosse vpon which he suffered the wrath of God due to the sin of manâ—ind of his owne heart blood he tempered for them a soueraigne medicine to heale all thy woundes and sores Nowe therefore despise not this mercie seeke vnto Christ lay open all thy sores pray him that hee would vouchsafe thee if it be but one drop of his blood theÌ„ he wil come vnto thee by his holy spirit he will wash and supple thy woundes in his blood and bind them vp He is the tree of life the leaues whereof heale the nations If thou get but one leafe of him thou art well it will heale thee and restore thy dead soule that thou maist liue eternally in the kingdome of heauen If this reason will not mooue thee to be a Christian thy case is desperate It is the best reason that Peter could vse to this purpose As obedient children saith hee fashion not your selues vnto the former lusts of your ignorance but as he which hath called you is holy so be ye holy in all maner of conuersation His reason followeth Knowing that ye were not redeemed with corruptible things as siluer and gold from your vaine conuersation receiued by the tradition of the Fathers but with the precious blood of Christ as a Lambe vndefiled and without spot Thus much haue I spoken to the worldling who in his heart makes no more account of Christ then of his old shooes and who had rather bee without Christ then be without his pigges with the Gaderens Nowe for the true Christians I haue
wil I shewe it you And first of al the dealing of God towards me is a good argumēt to me In the first commandement God hath commanded me to take him to be my God and in the Lords prayer he teacheth me to call him father he hath created the world generally and euery creature particularly for man and so for me to serue for my commoditie necessitie admonition Also he hath made me for his owne image hauing a reasonable soule bodie shape where hee might haue made me a Toad a Serpent a swine deformed franticke Moreouer he hath wonderfully preserued me in my infancie childhood youth middle age hitherto from manifold dangers and perils all which doe confirme in me a perswasion of Gods fatherly loue and that I should not doubt hereof where I might haue beene borne of Turkes loe it was the will of God that I should be borne of Christian parents and be brought into Gods Church by baptisme which is the Sacrament of adoption and requireth faith as well of the remission of my sinnes as of sanctification and holinesse to be wrought of God in me by his grace and holy spirit where I might haue beene borne in an ignorant time and religion God would that I should be borne in these daies and in this countrie where is more knowledge reuealed then euer was here or in many places els is Where I might haue beene of a corrupt iudgement and intangled with many errours of Papistrie and of the Familie of Loue and of the schisme of Browne by Gods goodnes my iudgement is reformed and he hath lightened mine eies to see and my heart to imbrace his sincere trueth By all which things I doe confirme my faith of this that God alwaies hath bin is and will be for euer my father and at my departing forth of this worlde will giue me the crowne of euerlasting glorie Secondly when as man is euermore doubting of the promises of God be they neuer so certaine God of his infinit mercie to preuent al occasions of doubting promiseth to giue his own spirit as a pledge pawne or earnest pennie vnto his children of their adoption election to saluation Nowe since it pleased God to call me from hypocrisie to be a member of his Church I feele that in my selfe which I neuer felt or heard of before In times past I came to praiers and to the preaching of gods word euen as a Beare commeth to the stake nowe the word of God is meate and drinke to me and praier is no burden vnto me but my ordinarie exercise If I rise in the morning I am not well till I haue praied and giuen thankes to God if I do any thing it commeth into my mind to pray In my praiers I find great ioy and comfort and exceeding fauour of God I neuer thinke I can wel take my rest or doe any thing els except first I aske it at Gods hand in Christ. Lastly when my mind and heart is wholly occupied in worldly matters I am stirred vp and as it were drawn to pray vnto god for the remission of my sins and the assurance of my saluation in praier I haue had those grones which for their greatnes cannot be expressed Now from whence commeth all this From the deuil No. In these actions I haue found him my enemie and a continuall hinderer of them For he by his craft when I haue beene heauie and weake hath assailed to prouoke me to some sinnes whereunto my cursed nature was most giuen and I hauing yeelded to him haue beene so hardened blinded by those sinnes that for a time I haue made light account of the word of God and praier Well then peraduenture this came from mine owne selfe No neither This cursed nature of mine hath beene more pleased and delighted with sinne and with the pleasures of the world then with such exercises from which it draweth me and presseth me downe as lead I cannot think that such a poysoning Cockatrice can lay such good egs or that wilde crab trees such as all men are in Adam can bring foorth sweete fruites according to the will of God except God plucke them forth of Adam and plant them in the garden of his mercie and stocke them and graft the spirit of Christ in them Wherefore these are the workes of Gods spirit and my conscience is thereby certified that God hath giuen me the spirit of adoption and therefore that his fauour and mercie shal continue towards me for euer For the gifts of God are without repentance and whome God once loueth him hee loueth for euer Thirdly there be certaine fruits of Gods children which I find in me by which I am confirmed in Gods fauour S. Iohn in his first Epistle saith that hereby we know that we are translated from death to life because we loue the brethren Truely I feele in my heart a burning loue towards them which are good Christians though I neuer knew them nor saw them and I am very desirous to doe any good for them and if drops of my heart blood would doe them good they should haue them Moreouer I hate all sinne and wickednes with a bitter hatred and I long to see the comming of my Sauiour Christ to iudgement I am grieued and disquieted because I cannot fulfil the law of god as I ought all which I haue learned forth of Gods word to be tokens of Gods children And thus you see what euidence I haue to shewe that I am a true member of the Church militant and in the fauour of God Timoth. Haue you a steadfast faith in Christ as these arguments seeme to prooue without all wauering doubting and distrusting of Gods mercy Euseb. No no. This my faith which I haue in Christ is euen fought against with doubting and euer assailed with desperation not when I sinne only but also in tentations of aduersitie into which God bringeth me to nurture me to shewe me mine owne heart the hypocrisie and false thoughts that there lie hidde my almost no faith at all and as little loue◠euen then happely when I thought my selfe most perfect of all for when temptations come I cannot stand when I haue sinned faith is feeble when wrong is done vnto me I cannot forgiue in sickenesse in losse of goods in all tribulation I am vnpatient when my neighbour needeth my helpe that I must depart with him of mine owne then loue is cold And thus I learne and feele that there is no power to do good but of god only And in al such tēptations my faith perisheth not vtterly neither my loue and consent to the law of God but they be weake sick wounded and not cleane dead As I dealt with my parents being a childe so nowe deale I towards God my louing father When I was a childe my father and mother taught me nurture and wisdome I loued my father and all his commandements and perceiued the goodnes he shewed me that my father loued me
vpon the land againe then his will was free and he had power to goe whither God sent him and to what God commanded him his owne imagination laid apart for he had beene at a new schoole and in a furnace where he was purged of much refuse drosse of fleshly wisdom which resisted the wisdome of God For as farre as we be blind in Adam we cannot but seeke and will our owne profit pleasure and glorie and as farre as we be taught in the spirit we cannot but seeke and will the pleasure of God onely Then Ionas preached to Niniue and they repented then Ionas shewed again his corrupt nature for all his trying in the Whales bellie He was so displeased because the Niniuites perished not that he was wearie of his life and wished death for very sorrow that he had lost the glorie of his prophecying in that his prophecy came not to passe but he was rebuked of God as in his prophecie you may read The Apostles Christ taught them euer to be meeke and to humble themselues yet oft they striued among themselues who should be greatest the sons of Zebede would fit one on the right hand of Christ the other on the left They would pray that fire might descend from heauen and consume the Samaritans When Christ asked Who say men that I am Peter answered Thou art the sonne of the liuing God as though Peter had bin as perfect as an angel But immediatly after when Christ preached vnto them of his death and passion Peter was angrie and rebuked Christ thought earnestly that he had raued and not wist what he had saide as at another time in which Christ was so feruently busied in healing the people that he had no leasure to eate they went out to hold him supposing that he had bin beside himselfe And one that cast forth diuels in Christs name they forbad because he waited not on them so glorious were they yet And though Christ taught alway to forgiue yet Peter after long going to schoole asked whether men should forgiue seuen times thinking that eight times had beene too much And at the last supper Peter would haue died with Christ but yet within few houres after he denied him both cowardly and shamefully And after the same manner though he had so long heard that no man must auenge himselfe but rather turne the other cheeke to the smiter againe yet when Christ was in taking Peter asked whether it were lawfull to smite with the sword and taried no answer but laide on rashly So that although we be once reconciled to God yet at the first we be but children and young schollers weake and feeble and must haue leisure to grow in the spirit in knowledge loue and deedes thereof as yong children must haue time to grow in their bodies and so in like manner the sting of the serpeâ—â— is not pulled out at once but the poison of our nature is minished by little and little and cannot before the houre of death be wholly taken away Timoth. I perceiue by your godly discourse the manifold conflicts between the flesh and the spirit and that the flesh is like to a mightie gyant such a one as was Goliah strong lustie stirring enemie to God confederate with the deuill the spirit like to a little child such a one as was little Dauid new borne weake and feeble not alwaies stirring now then what meanes doe you vse to weaken the flesh and strengthen the spirit Euseb. I vse to tame my flesh with praier and fasting watching deedes of mercie holy meditations and reading the Scriptures and in bodily labour and in withdrawing all manner of pleasures from the flesh and with exercises contrarie to the vices which I finde my bodie most inclined to and with abstaining from all things that encourage the flesh against the spirit as reading of toyes and wanton bookes seeing of playes and enterludes wanton communication foolish iesting and effeminate thoughts and talking of couetousnesse which Paul forbiddeth Eph. 5. magnifying of worldly promotions If these will not mortifie my flesh then God sendeth me some troubles and so maketh me to grow and waxe perfect and fineth and trieth me as golde in the fire of tentations and tribulations Thus very often he maketh me to take vp my crosse and nayleth my flesh vnto it for the mortifying thereof Marke this if God send thee to the sea and promise to go with thee he wil raise vp a tempest against thee to prooue whether thou wilt abide his word and that thou maist feele thy faith and weaknesse and perceiue his goodnes for if it were alwaies faire weather and thou neuer brought into such ieopardie whence his mercie onely deliuereth thee thy faith should be onely a presumption thou shouldest be euer vnthankfull to God and mercilesse vnto thy neighbour If God promise riches the way thereupon is pouertie whome he loueth him he chasteneth whome he exalteth he casteth downe whome he saueth he first damneth he bringeth no man to heauen except he send him to hell first if he promise life he slayeth first when he buildeth he casteth downe all first he is no patcher he cannot abide another mans foundation he will not worke till all be past remedie and brought to such a case that men may see how that his hand his power his mercie his goodnes his truth hath wrought altogether he will let no man be partaker with him of his praise and glorie his works are wonderfull and contrarie to mans workes who euer saue he deliuered his owne son his onely sonne his deere sonne his darling vnto the death and for his enemies to win his enemies to ouercome them with loue that they might see loue and loue again and of loue likewise to doe to other men and to ouercome them with well doing Ioseph saw the sunne and the moone and seuen starres worshipping him neuerthelesse ere that came to passe God laide him where he could see neither sunne nor moone neither any starre of the skie and that many yeares and also vndeserued to nurture him to make him humble and meeke and to teach him Gods waies and to make him apt and meete for the roome and honour againe he came to it that he might be strong in the spirit to minister it well God promised the children of Israel a land with riuers of milke and honie yet he brought them forth the space of fourtie yeares into a land wherein no riuers of milke and honie were but where so mâ—ch as a drop of water was not to nurture and teach them as a father doth his sonne and to doe them good at the latter ende to subdue their cankred nature to make them strong in the spirit to vse his benefits aright Lastly God promised Dauid a kingdome and immediatly stirred vp Saul against him to persecute him and to hunt him as men doe hares with gray-hounds and to ferret him out of euery hole and that for the space of
in their professions callings I am perswaded there would be a thousād vices cut off which in men abound and are committed without shame Timoth. I think the rest of your Christian exercises be the practising of the Commandements of the lawe Euseb. Yea they are indeede Timoth. Me thinkes it is an hard point of the law for a man to loue his enemie Euseb. It is indeede yet in the faithfull it will be so for they haue in their hearts a perswasion that wheras they are damned in themselues yet in Christ the mercie of God is most plentifull to their saluation and al this God confirmeth and sealeth vnto them by his holy spirit and therefore they cannot but loue God againe and that with a feruent loue euen aboue all things in the world and so they loue all Gods creatures and euen their enemies because they beare the image of God whome they loue like as I haue a friend loue him I loue all of his name all his kinred and all that appertain vnto him And by the way here is a good way to know whether we haue faith or not◠though faith onely iustifie and make the mariage betweene our soule and Christ and is properly the marriage garment yea and the signe Tau that defendeth vs from the smiting and power of euill angels and is also the rocke on which Christs church is built and standeth against all weather of wind and tempest yet is faith neuer seuered from hope and charitie then if a man will be sure that his faith is perfect let him examine himselfe whether he loue the law and in like manner if he will know whether he loue the law that is loue God and his neighbour then let him examine himselfe whether he beleeue in Christ onely for the remission of sinne obtaining the promises made in the Scripture And euen so let him compare his hope of the life to come with faith and loue and to the hatred of sinne in his life which hatred the loue of the law ingendreth in him And if they accompanie not one another all three together then let him be sure all is but hypocrisie Timoth. Yet by your leaue faith cannot make a man iust before God without hope and charitie then they also with faith hath some stroke in iustification Euseb. I answer though they be inseparable yet I praise God I doe conceiue how these three haue three separable and sundrie offices Faith which onely is an vndoubted and sure affiance in Christ and in the Father through him certifieth the conscience that the sinne is forgiuen and the damnation of the law taken away And with such perswasions mollifieth the heart and maketh it loue God againe and his law And as oft as we sinne faith onely keepeth that we forsake not our profession and that loue vtterly quench not and hope faile and onely maketh the peace againe for a true beleeuer trusteth in Christ alone and not in his owne workes nor ought els for the remission of sinnes The office of loue is to powre out againe the same goodnes that it hath receiued of God vpon her neighbour to be to him as it feeleth Christ to be to it selfe The office of loue is onely to haue compassion and to beare with her neighbour the burden of his infirmities 1. Pet. 4. Loue couereth the multitude of sinnes that is to say considereth the infirmities and interpreteth all to the best taketh for no sinne at all a thousand things of which the least were enough if a man loued not to goe to law for and to trouble and disquiet an whole towne and somtime a whole realme too The office of hope is to comfort in aduersitie and to make patient that we faint not nor fall downe vnder the crosse or cast it off our backes Thus these three inseparable haue separable offices and effects as heate and drines beeing inseparable in the fire haue yet their separable operations for drines onely expelleth the moystnes of all that is consumed by fire and heate onely destroieth the coldnes And it is not all one to say the drines onely and the drines that is alone neither is it all one to say faith onely and faith that is alone Timoth. You are to be commended you are so perfect in these high points of religion but I know you speake of experience for in you faith and hope towards God and charitie towards your neighbour are inseparable Euseb. I require no commendations shame and confusion befall me eternally that all glorie may be vnto God Timoth. But let vs talke on further of our duties which wee must performe if we wil liue Christian like among men And I pray you tel me what do you meane that you giue so much vnto the poore considering you are so poore your selfe I speake my conscience if you had ability you would do more then an hundred of those rich men doe Euseb. God knowes my heart it is a hell vnto me to see my brother for whom Christ shed his blood to want if I haue any thing in the world to giue him Among Christian men loue maketh all things common euery man is others debter and euery man is bound to minister to his neighbour to supplie his neighbours lacke of that wherewith God hath indued him Christ is Lord ouer all and euery Christian is heire annexed with Christ and therfore Lord ouer all and euery one is Lord of whatsoeuer another hath if then my brother or neighbour neede I haue to helpe him and if I shewe not mercie but withdraw my hands from him then rob I him of his own am a theefe A Christian man hath Christs spirit now Christ is mercifull if I shall not bee mercifull I haue not Christs spirit if I haue not Christs spirit then am I none of his And though I shewe mercie vnto my brother yet if I doe it not with such burning loue as Christ did it vnto me I must knowledge my sinne and desire mercie in Christ. Timotheus If a man must be franke and free then a man must giue of his owne stocke to the poore members of Christ and diminish his own substance Euseb. Yea indeede if neede so require wee are made stewards of those goods which God hath giuen vs shall a steward take all vnto himselfe without reproofe I am sure that they which were conuerted at Peters first Sermō after Christs ascension diminished their substance when they sold them and gaue them to the poore I am sure that the Churches which were in Macedonia which sent reliefe vnto their Churches euen aboue their abilitie they being in extreame pouertie did diminish their possessions and God graunt our conuersatiōs may be like theirs And that we should be like them their examples of great compassion are recorded in the scriptures Timoth. Many of vs haue our selues wife children father mother kinsfolke to relieue so that it will be heard to deale after this manner Euseb.
sisters there if one fight with another or if any doe you wrong you may not reuenge or smite for that pertaineth to the father only But if your father giue you authoritie in his absence and command you to smite if they will not bee ruled but abuse you then you are another person Notwithstanding yet you haue not put off the first person but are a brother still and must euer loue prooue all things to rule with loue but if loue will not serue then you must vse the office of another person or sinne against your father Euen so when you are a temporall person you put not off the spirituall therefore you must euer loue but when loue will not helpe you must with loue execute the office of the temporall person You must loue your neighbour in you heart because he is your brother in the first state yet you must obey your ruler who hath power ouer you and when neede requireth at his commandement you must goe with the Constable or like officer and breake open your neighbors dore if he will not open it in the Kings name yea if hee will not yeeld in the Kings name you may smite him to the ground till he be subdued and lookâ— what harme he getteth that be vpon his owne head Timoth. I vnderstand you well As I am a member of the spiritual bodie of Christ I must in all my conuersation follow him with patience meeknes long suffering ouercomming other mens euils with well doing yet if the hurt be greater then I can beare I must take a new person on me and if I bee a ruler with loue seeke amendment if a subiect then in the feare of God coÌ„plaine to my ruler But further I pray you soyle me this doubt If I shall be taken for a souldier me thinkes that I should then shake off all loue and meeknes and then I could not practise this Christian rule Euseb. Yes if our Queene God saue her grace should send you on warfare into another countrie you must obey at Gods commandement and goe and auenge your princes quarrell which you know not but that it is right When you come thither remember the two states in which you are and knowe that in the first state that is the regiment spiritual you must loue them with whom you fight and that they are your brethren bought with Christs blood as well as you and for Christs sake hate them not yet as you are in the second state a souldier at your princes commaundement you must fight against them and maintaine your princes quarrel bring them vnder her power therwithall be content with your princes wages neither desire your aduersaries life or goods saue to aduantage your prince So then a souldier neede not cast away meekenesse for hee may fight with his enemie and sley him and yet loue him Timoth. Another thing I would know of you which now commeth to my minde I haue a Landlord he seemeth to be a very good man he countenanceth all the good preachers in our countrie and hee rideth vsually ten miles to heare sermons I holde of him a house and a little land not scarse enough to finde my poore familie my lease is come out and I haue taken a newe lease but I haue paied such a great fine and my yearely rents are so racked that I feare I and all my housholde are like to begge our bread this is it disquieteth me and almost maketh me at my wits ende what is your counsell and aduise Euseb. Surely it maketh my heart to bleed to see how many men bragge of the gospell and yet what little fruite the gospell hath in them and what little loue they shew euen they which abound in rents and lands My poore aduise is this that you would with patience depend vpon Gods prouidence It is said Blessed are the meeke for they shall inherit the earth Then let all the worlde studie to doe you wrong yea let them studie to bring you to extreame miserie do it too yet if you be meek you shall haue foood and raiment enough for you and yours And no doubt God who is alwaies true of his promise shall raise vp some to helpe you And my counsel is that you giue your Landlord now and then a capon now a pigge now a goose and if you be able â— lambe or a calfe and let your wife visit your landladie now and then with spiced cakes with apples peares cherries and such like and be you readie with your oxen or horses fiue or sixe times in the yeare to fetch home their woodâ— to plow their land then no doubt God may soften their hearts and mooue them to haue some pitie and compassion on your poore estate Timoth. I haue done all this Nay may it be spoken betweene you and me I am at commaundement and am as a drudge to them to doe their busines and to leaue my owne vndone and yet haue neither meate drinke nor money Euseb. More is the pitie But remember that they which cannot come to see men deale vprightly in the world yet doe in their hearts hunger and thirst after this righteousnes are pronounced blessed Timoth. To let this passe shew me one rule how I might generally in all matters behaue my selfe among men and then for this time I will cease to trouble you Euseb. Aske your owne conscience what you may or ought to doe Would you men did so with you Then doe you it Would not be so dealt with Then doe it not You would not that men should doe you wrong and oppresse you You would not that men should doe you shame and rebuke he on you kill you hire your house from you or tice your seruant away or take against your will ought that is yours You would not that men should sell you false ware when you put them in trust to make it readie or to lay it ought for you and you would not that men should deceiue you with great othes swearing thâ—t to be good which is indeede very nought you would not that men should sell you ware that is nought and too deare to vndoe you doe no such thing then vnto your neighbours but as loath as you would be to buie false ware too deare for vndoing your selfe so loath be you to sell false ware or too deare foâ— vndoing your neighbour And in all cases how glad would you be to be holpen so glad be to helpe your neighbour So in all things aske your consciencâ— what is to be done betweene your neighbour and you and she will teach you But because you are wearie of reasoning I will also ende Desiring God to increase in vs his heauenly graces as faith and repentance and loue according to his good pleasure Amen The assertion A Reprobate may in truth be made partaker of all that is contained in the Religion of the Church of Rome and a Papist by his religion cannot goe beyond a Reprobate
done away by almes deeds and such like satisfactions But how can any sinne be great that may be done away with such easie and sleight meanes Furthermore it teacheth that euill thoughts and desires and motions of the heart without consent are no sinnes and this opinion cutteth off all true humiliation for Paul neuer repented before he vnderstood the meaning of the last commaundement and perceiued thereby that the desires and lusts of his heart to which he did not yeeld his consent were sinnes damnable before God and knowing this he then saw himselfe to be most miserable and renouncing his owne righteousnes he sought for righteousnes in Christ. Lastly it teacheth that originall sinne is done away in Baptisme and that it is the least sinne of al other What is this but to extenuate mans corruption for whē the roote of corruption is taken away and it is made so little a sinne actuall sinnes cannot be taken for such heinous matters And for the second point the Church of Rome doth too too much extoll the power of man and his naturall strength It saith that all actions of men vnregenerate are not sinnes and that originall sinne needeth no repentance that a man hath some freewill to doe spirituall things that a man by meere naturals may loue God aboue all things feare God beleeue in Christ if we respect the very act of the worke that the Gentiles might gather out of philosophie knowledge sufficient for saluation that a man without the helpe of the holy Ghost may performe things acceptable to God that the minde of man vnderstandeth of it selfe many things which be spirituall and heauenly that a man regenerate may fulfill the whole law of God that a man may prepare himselfe to receiue grace and after preparation merit grace at Gods hand that he may doe workes of supererogation c. By this it appeareth that the church of Rome ascribeth too much to man which in himselfe is onely and altogether euill dead in sinne chained vp in miserable bondage vnder Sathan the prince of darknes and therefore it is euident that all the preaching that is vsed in that church will not humble a sinner and make him deny himselfe and therefore their preaching may peraduenture benumme a corrupt conscience and make it secure but it cannot pacifie the troubled conscience nor disquiet it by the threatning of the law that by the promises of the gospel it may be quieted Againe this religion teacheth that a man must doubt of his saluation as long as he is in this life behold a Racke or gybbet erected by the Church of Rome for the tormenting of tender consciences for when a man doubteth of his saluation he also doubteth of Gods loue and mercie to him and he which doubteth of Gods loue cannot loue God againe for how can any man loue him of whose good will he doubteth and when a man hath not the loue of God in him he hath no grace in him and therfore his conscience must needs be defiled and voyd of true peace yea he must needes be a wicked man and that saying of Salomon must needes agree to him The wicked flieth when no man pursueth by reason of the guiltines of his conscience but the godly is bold as a Lyon Againe Blessed is the man saith Dauid whose sinnes are pardoned where he maketh remission of sinnes to be true felicitie now there is no true felicitie but that which is enioyed and felicitie can not be enioyed vnlesse it be felt and it cannot be felt vnlesse a man know himself to be in possession of it and a man cannot know himselfe to be in possession of it if he doubt whether he hath it or not and therefore this doubting of the remission of sinnes is contrarie to true felicitie and is nothing els but a torment of the conscience For a man cannot doubt whether his sinnes be pardoned or not but straite way if his conscience be not feared with an hote yron the very thought of his sinne will strike a great feare into him for the feare of eternall death and the horror of Gods iudgements will come to his remembrance the cōsideration of which is most terrible Vndoubtedly this religion must needs be comfortlesse Alas poore soules we are no better then passengers in this world our way it is in the middle of the sea where we can haue no sure footing at all and which way soeuer we cast our eyes we see nothing but water euen opening it selfe to deuoure vs quicke the deuill and our rebellious flesh raise vp against vs infinite thousands of tempests stormes to ouerthrow vs but behold God of his great endles mercie hath brought vs to Christ as to a sure anchor-hold he biddeth vs to vndo our gables fling vp our anchors within the vaile and fasten them in Christ we doe it as we are commaunded but a sister of ours I meane the Church of Rome passing in the ship with vs as it seemeth who hath long taken vpon her to rule the helme dealeth too too vnkindly with vs she vnlooseth our anchors and cutteth in pieces our gables she telleth vs that we may not presume to fastē our anchor on the rock she will haue vs freely to roue in◠the middle of the sea in the greatest fogges and the fearefullest tempests that be if we shall follow her aduise we must needes looke for a shipwracke for the least flaw of wind shall ouerturne vs and our poore soules shall be plunged in the gulfes of hell Lastly Iustification by works causeth trouble and disquietnes to the conscience No mans conscience can be appeased before Gods wrath be appeased and Gods wrath can not be appeased by any workes for the best works the regenerate can doe are imperfect and are stained with some blemish of corruption as may appeare both in the prophet Esay in Paul both which had a great misliking of that good which they did because it was mingled with sinne And againe euery man is bound by dutie to keepe the whole law so that if a man could keepe it perfectly he should doe no more then he is by dutie inioyned to doe and therefore he which looketh to merit eternall life at Gods hand by keeping the law trusteth but to a broken staffe and is like the bankrout that will pay one debt by another for by his sinne euery man is indebted to the Lord and is bound to answer to the Lord the full punishment of all his sinnes this debt the Papist saith we may discharge by obedience to the law that is by a new debt which we are as well bound to pay to our God as the former To ende this point let a man looke to be saued by works and therefore let a man imploy himselfe to doe the best workes he can yet he shall neuer come to know when he hath done sufficient to satisfie Gods wrath and this
preserues men from falling into sinne as crosses desertions And these in number exceed the first as long as men liue in this world Before it can be declared what these desertions are this conclusion is to be laid down He which is once in the estate of grace shall be in the same for euer This appeareth in the 8. of the Rom. 30. where Paul sets downe the golden chaine of the causes of saluation that can neuer be broken so that he which is predestinate shall be called iustified glorified And a little after he saith Who shall lay any thing to the charge of Gods elect and Who shal seuer vs from the loue of Christ and I am perswaded that no creature shall be able to seuer vs froÌ„ the loue of Christ which he would not haue saide if men beeing in the estate of grace might fall quite froÌ„ grace And how should they which are iustified haue peace with God if they were not sure to perseuer righteous before God to the end And how shall it be said that hope maketh not ashamed because the loue of God wherewith Gods loues his elect is shed abroad in their hearts by the holy Ghost which is giuen them if any may vtterly fall from that loue How should the testimonie of the spirit which testifieth to the elect that they are the children of God be true and certen if it may be quite extinguished Lastly how shall that of Iohn be true They went out of vs becanse they were not of vs if they had beene of vs they should haue remained with vs if a man may wholly fall from Christ which hath once bin made a true meÌ„ber of him Our Sauiour Christ saith My sheep heare my voyce and I know them and they follow me and I giue life eternall to them and no man shall take them out of my hand or out of my fathers hand and whatsoeuer my father giueth me shall come vnto me and whosoeuer commeth to me I will not cast out And if any of the elect beeing effectually called might wholly fall from grace then there must be a second insition or ingrafting into the mysticall bodie of Christ and therefore a second Baptisme nay for euery fall a new infition and a new Baptisme which must in no wise be graunted wherefore they which are predestinate to be in the state of grace are also predestinate to perseuer in the same to the ende Hereupon it followeth that the desertions of Gods elect are first of all partiall that is such as wherein God doth not wholly forsake them but in some part Secondly temporarie that is for some space of time and neuer beyond the compasse of this present life For a moment saith the Lord in Esay in mine anger I hid my face from thee for a little season but with euerlasting mercie haue I had compassion on thee saith the Lord thy Redeemer And to this purpose Dauid well acquainted with this matter praieth forsake me not ouer long This sort of desertions though it be but for a time yet no part of a Christian mans life is free from them and very often taking deepe place in the heart of man they are of long continuance Dauid continued in this dangerous fall about the space of an whole yeare before he was recouered Luther confesseth of himselfe that after his conuersion he lay three yeares in desperation And common experience in such like cases can make record of longer time The manner God vseth in forsaking his owne seruants is of two sorts the first is by taking away one grace putting another in the roome the second by hiding his grace as it were in a corner of the heart God takes away his grace and puts another in the roome diuers waies I. First he bereaueth his owne children of outward prosperitie yea he will loade them with crosses and yet he will make a good supplie by giuing patience Dauid is driuen out of his kingdome by his owne sonne a heauy crosse yet the Lord ministreth an humble and patient spirit so as he was content to speake If the Lord thus say I haue no delight in thee behold here I am let him doe to me as seemeth good in his eyes So likewise Christian Martyrs are bereaued of all outward safetie and laid open to the violence and persecution of tyrants yet inwardly they are stablished by the power of the might of God when they are most weake they are most strong and when they are most foiled then they obtaine victorie II. Secondly the Lord cuts off the daies of this life and for recompence to his owne elect giues life eternall The righteous is taken away for the euill to come This is manifest in Iosias of whom it is said Behold I will gather thee to thy fathers and thou shalt be put in thy graue in peace and thine eyes shall not see all the euill which I will bring vpon this place III. Thirdly God takes away the feeling of his loue and the ioy of the holy Ghost for a season and then in the roome thereof he kindles an earnest desire and thirsting with grones and cryings vnto heauen to be in the former fauour of God againe This was Dauids case when he complained and saide My voice came to God when I cried my voice came to God and he heard me in the day of my trouble I sought the Lord my sore ranne and ceased not in the night my soule refused comfort I did thinke vpon God and was troubled I praied and my spirit was full of anguish Selah The like was the estate of the Church making her mone vnto God in Esay O Lord why hast thou made vs to erre from thy waies and hardened our hearts from thy feare Returne for thy seruants sake and for the tribes of thine inheritance IV. Fourthly God graunts his seruants the holy meanes of saluation namely preaching praier sacraments and holds backe the efficacie of his â—pirit for a time In this case they are like the corne field that is plowed sowed with good corne but yet for a time it neuer giues rooting beneath nor so much as a shew of any blade appeares aboue Thus the spouse of Christ wheÌ„ shee comes into his wine-seller shee falls into a swowne so as shee must be staied with flaggons and comforted with apples because shee is sicke of loue V. Fiftly God giueth his children a strong affection to obey his will but he lets them faile in the act of obedience it selfe like as the prisoner who hath escaped the hand of his gayler hath an affection to runne a thousand miles euery houre but hauing happily his bolts on his legges he can not for his life but goe very softly gauling and chaâ—ing his flesh and with much griefe falling againe into the handes of his keeper This is it that Paul complaineth of when he saith I delight in the law of God concerning the inner man but I see
which hath fellowship with God Ioh. If we walke in the light lead the course of our liues in sinceritie of life and doctrine we haue fellowship one with another Ch. We are so defiled with sinne that we often doubt least we haue no fellowship with God Ioh. The blood of Iesus Christ his sonne clenseth vs from all sinne Ch. Some among vs are come to that passe that they say they haue no sinne and that this estate is a signe of fellowship with God Ioh. If we say we haue no sinne we deceiue our selues imagining that to bee true which is otherwise and the trueth is not in vs. Ch. How then may we knowe that our sinnes are washed away by Christ Ioh. If we confesse our sinnes namely with an humbled heart desiring pardon he is faithfull and iust in keeping his promise to forgiue vs our sinnes and to clense vs from all vnrighteousnesse If we say as they before named doe wee haue not sinned we make him a lier whose word speakes the contrary and his word is not in vs his doctrine hath no place in our hearts CHAP. II. Ch. IF this bee true which hath beene said that the blood of Christ doth clense from all sinne and that if we doe confesse them they shall be pardoned our corruption tels vs that we may sinne freely Ioh. My little children these things I write vnto you that yee sinne not Ch. Alas we fall oft by infirmitie what shall we then doe Ioh. If any man sinne we haue an aduocate who in his owne name and by his owne merits pleads our cause to the Father Iesus Christ the iust and therefore fit to make intercession Ch. But how may euery one of vs in particular know that Christ is his aduocate Ioh. He is the propitiation i. a couering of sin or reconciliation as the propuiatorie of the Arke couered the lawe and not for our sinnes onely but also for the sinnes of the whole world not onely Iewes but also Gentiles of all sorts Ch. Be it that I knowe him to be my aduocate may I not be deceiued howe may I knowe that this my knowledge is effectuall to saluation Ioh. Hereby are we sure that wee knowe him here that knowledge is meant whereby a man applies Christ and all his benefits to his owne soule If we keepe to keepe is not to fulfil but to haue a care and desire to doe it for God of his mercie to his seruants accepts the will for the deede his commandements Ch. Many among vs professe that they knowe Christ but their liues be not according Ioh. He that saith I know him and keepes not his commandements is a lier and the truth is not in him Ch. How may it be prooued that the endeauour to keepe Gods commandements is a marke of faith and fellowship with Christ. Ioh. He in whom the loue of god is perfect may hereby know that he is in Christ. But he that keepeth his word in him is the loue of God i. not that loue wherewith God loueth him but that whereby he loueth God is perfect indeed i. sincere and sound perfection being opposed not to imperfection but to hypocrisie hereby therefore we know that we are in him He that saieth he remaineth in him ought to walke euen so as he hath walked and therefore he must needes indeauour himselfe in the commandements Ch. Declare vnto vs some of the principall of these commandements Ioh. Brerhren I write no newe commandement vnto you But an old commandement which yee haue heard from the beginning this olde commandement is the word which ye haue heard from the beginning Againe a newe commandement I write vnto you that which is true to wit that the commandement is newe which he will not write in him who renueth the commandement of old giuen to Moses and also in you for the darkenes is past i. the hardening of the minds of men vnder the old testament wherby they did but in a small measure vnderstand the word and that true light a greater measure of illumination as also the writing of Gods lawes not in tables of stone but in the fleshie hearts so as they be transformed into the obedience thereof now shineth Ch. Well set downe this commandement which is so ancient and is now renued Ioh. He that saith as many among you doe that he is in that light than is that he is both plentifully enlightened and borne anew hates his brother is in darkenesse vnder the estate of damnation not yet truely regenerate vntil this time He that loueth his brother abideth in that light is truely enlightened and regenerate◠and there is no offence i. he will giue no occasion of euill in him But on the contrarie he that hateth his brother is in darkenes and walketh in darkenesse leadeth his life in ignorance and vngodlinesse and knoweth not whither he goeth because that darkenesse hath blinded his eies Ch. What mooneth you to deliuer vnto vs all these notes and signes of our newe birth and communion with Christ Ioh. Little children I write vnto you because your sinnes are forgiuen you for his names sake i. by Christ and his merite that ye may be certified to your comfort of this And that no kind of men among you might doubt of this I write vnto you Fathers because ye delighting to tell and heare of olde and auncient matters haue knowne him that is Christ that is from the beginning◠I write vnto you young men because ye delighting to shewe your valour and strength haue ouercome the euil one that is Sathan I write vnto you litle childrē who delight alwaies to be vnder the fathers wing because ye haue knowne the father And againe because we are dull to mark◠and remember that which is good for vs I haue written vnto you Fathers because ye haue known him that is from the beginning I haue written vnto you young men because yee are strong and the word of God abideth in you and ye haue ouercome that wicked one Ch. If wee bee in the estate of grace vnder Gods fauour in Christ howe may wee abide in it Ioh. Loue not this world the corrupt estate of mankind out of Christ neither the things that are in the world for first of all to giue reasons if any man loue this worlde the loue of the Father wherewith he loued the father is not in him Secondly for all that is in this world as the lust of the flesh the corruption of nature which chiefly breaketh out in euill concupiscence the lusts of the eies the fruite of the former stirred vp by outward prouocations especially in the eie as it is manifest in adulterie or couetousnesse and the pride of life i. Arrogancy and ambition among men in common conuersation of life is not of the father but of the world And thirdly this world passeth away and the lust thereof
our loue should be a signe of Gods dwelling in vs Ioh. God is loue and therefore he that dwelleth in loue dwelleth in God God in him Ch. God is loue we grant but how may we know that God is loue to vs Ioh. Hereby is that loue perfect i. fully made manifest in vs that we may haue boldnesse to stand before him without feare in the day of iudgement for euen as he is euen so are we in the world not in equalitie but in conformitie of holinesse As may appeare by the contrarie there is no feare in loue i. when a man is assured of Gods loue to him he doth not distrust nor seruilely feare him in respect of his sinnes but perfect loue casteth out feare for feare hath painfulnes checkings and torments of conscience and he that feareth is not perfect in loue Ch. What other signe is there that God is loue to vs Ioh. We loue him because he loued vs first as when a man warmes him the heat of his bodie is because the fire is first hote Ch. If this be so then they which loue not their brethren are loued of God in Christ seeing all generally say they loue God Ioh. If any man say I loue God and hate his brother he is a lyar for how can he that loueth not his brother whom he hath seene loue God whome he hath not seene And this commandement haue we of him that he that loueth God should loue his brother also CHAP. V. VVHosoeuer beleeueth that Iesus is that Christ true Messias is borne of God and euery one that loueth him which did beget i. God the father loueth him also which is begotten of him the child of God a true Christian Ch. This being manifest that they are hypocrites which say they loue god yet shew no loue to their brethren teach vs how we may know that we loue our brethren Ioh. In this we know that we loue the children of God when we loue God and keepe his commandements that is endeauour to keepe the beginning of the action beeing put for the whole For this is the loue of God the dutie of loue to God that we keepe his commandements Ch. But no man can keepe the Law Ioh. His commandements are not burdenous to them that are in Christ and are freed from the curse of the law which makes the law grieuous and are also guided by his holy spirit And this is apparant for all that is borne of God ouercommeth the world Sathan with all corruptions and workes of darknes Ch. By what meanes Ioh. And this is the victory which hath ouercome the world euen our faith which is the instrument and hand whereby we lay hold on him that he in vs and so we by him might ouercome the world Who is that ouercommeth this world but he which beleeueth that Iesus is that Sonne of God Ch. How may we be resolued that Iesus of Nazareth the sonne of Mary was the sonne of God and the Messias he came but basely into the world Ioh. This is that Iesus Christ which came by water sanctificatiō signified by the legal washings blood imputation of Christs righteousnes or the sprinkling of his bloode not by water onely but by water and blood because Christ worketh both iustification and sanctification togither and it is that spirit a mans owne conscience inwardly purified that beareth witnesse for that spirit is truth that is that the testimonie of the Spirit of adoption certifying vs that we are the sonnes of God is true For that I may speake yet more plainly there are three which beare record in heauen the Father the Word the Sonne and the holy Ghost and these three are one namely in testimonie And there are three which beare record in earth the Spirit and the water and blood and these three agree in one Ch. How shew you that these witnesses be authenticall and to be beleeued Ioh. If we receiue the witnes of men the witnes of God is greater for this is the witnes of God i. that was said to come from heauen which he testifieth of his Sonne Againe he that beleeueth in that Sonne of God hath the witnes in himselfe the peace of conscience which he may feele in himselfe And further he that beleeueth not God maketh him a lyar because he beleeued not the record that God witnessed of his Sonne Ch. What is the effect of that which these witnesses testifie Ioh. And this is that record to wit that God hath giuen vnto vs eternal life and this life is in his Sonne He which hath the Sonne hath life and he which hath not the sonne of God hath not life And to conclude these things haue I written vnto you that beleeue in the name of the sonne of God that ye may know that ye haue life eternal and that ye may beleeue i. increase in faith in the name of that sonne of God Ch. How can we haue life eternal now that are so miserable and so ful of wants Ioh. And this is that assurance that we haue in him that if we aske any thing according to his will he heareth vs. Ch. How may we know that God graunteth our prayers made according to his will Ioh. If we know that he heareth that is as it were to giue an eare to our prayers whatsoeuer we aske we know that we haue the petitions which we haue desired of him though the things which we asked be not giuen vs in that measure and manner and time in which we asked them Ch. Let vs heare an example of those things which God will graunt when we pray Ioh. If a man see his brother sinne a sinne that is not vnto death that is which may be pardoned let him aske pardon in his behalfe and he shall giue him life for them that sinne not vnto death there is a sinne vnto death after which necessarily damnation followeth as the sinne against the holy Ghost I say not that thou shouldest pray for it Ch. But is not euery sinne a sinne to death Ioh. All vnrighteousnes is sinne and therefore deserueth death but there is a sinne not vnto death namely that which is pardoned in Christ. Ch. We feare least we haue committed this sinne which is to death Ioh. We know that whosoeuer is borne of God sinneth not but he that is begotten of God keepeth himselfe and that wicked one Sathan toucheth him not i. doth him no violence or he can not giue him a deadly wound We know that we are of God and this whole world lieth in euill that is in seruitude vnder Sathan and sinne Ch. How shew you that we are of God Ioh. We know that the sonne of God is come and hath giuen vs a minde to know him that is true and we are in him that is true that is in his Sonne Iesus Christ this same is that
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
we first loued God but because he first loued vs As though he had said therefore wee loue GOD because hee first that is before the foundation of the world louing vs in Christ by the ingrauing of his loue in our hearts causeth vs to loue him againe as a father So loue is said to wit that loue by which wee loue God to be of God that is to proceede of the loue of God towards vs. And Paul writeth that the loue of God namely that loue by which he loued vs to be shed in our hearts by the holy Ghost which is giuen vs and by this shedding of the loue of God in our hearts it commeth to passe that loue is also wrought in our hearts towards God And therefore by that sound loue by which we seele our selues to loue God we are made to know how great that loue of God is by which hee loued vs from all eternitie in Christ. And what is that loue else but predestination In like manner election by which he singled vs from the rest of the world in Christ that we might be holy before him begets in vs a certain image euen of God himselfe that is another election by which we renouncing all other Gods which are worshipped in the world make our choice of this our true God Iehouah to be our god that he may be alwaies before our eies he which sanctifieth vs and the author of our whole saluation Wherefore through this constant election which is in vs we perceiue that the election which is in god as concerning vs is firme and sure not onely as we gather the cause by the effect but also as we gather the patterne by the picture like as by the similitude of the forme of a seale fashioned in waxe we doe easily vnderstand what is the very forme and fashion of the seale Therefore it is manifest that it is the manner of God by the effects of his election predestination imprinted in vs to reueale to euery one of vs his own election and predestination And that two waies both because there are certaine effâ—cts of predestination and by the effects the causes are known and also because there are certaine liuely types of Gods foreknowledge and election by which we are sealed vp vnto God Now by the imprinting of these formes types in vs as the seale is in wax the very first patterns themselues are knowne what they are Furthermore that there is no man elected to eternall life which shal not be sealed vp in the time appointed with these markes of Gods election It is manifest out of these places of scripture which treat of election and predestination The Apostle teacheth that we were elected that wee might be holy and without blame Also he teacheth that all they whome God hath predestinated are likewise called and iustified and by consequent indued with faith and knowledge of God by which they take him for their father with loue also wherewith they loue him as a father Also with a good will and constant purpose by which they desire constantly his glorie Againe he saith in another place the foundation standeth sure hauing this seale in respect of GOD the Lord knoweth who are his Nowe in respect of vs hee putteth downe another seale saying let him depart from iniquitie which calleth vpon the name of the Lord for with this marke all the elect are branded They call vpon the name of the Lord and depart from iniquitie seeking after holinesse and a good conscience And this is that sealing which is so often mentioned in the scriptures As when in the Apocalyps it is said that an innumerable multitude was sealed to the Lord. For like as the father sealed Iesus Christ as hee was man Mediator so also the rest of his children he hath sealed doeth daily seale with sure notes and seales to distinguish them from other men the childreÌ„ of this age For God is said to haue annointed vs and sealed vs and giuen vs the earnest of his spirit in our hearts And again to haue sealed vs with the holy spirit of promise and that to the daie of redemption As it is easie to discerne a right seale from a counterfeit so the true soules of God by the sealing of the spirit are distinguished from hypocrits lawful children froÌ„ bastards It remaineth that we should declare some effects of predestination by which as by markes and seales the Elect may be discerned from Reprobates The first effect of Predestination is Christ himselfe as he is a Mediator and a Sauiour dwelling in our hearts by his holy spirit For as we are elected in him and by him redeemed so by the sprinkling of his blood wee are clensed and sealed and by his dwelling in vs quickened for hee is our life and that eternall and therefore wee are seuered from Reprobates which alwaies remaine in death as in the holy Scriptures we are taught Wee say that this is the first effect of Predestination because we can enioy none of the gifts of god either of election vocation or iustification except in Christ and by Christ For hee hath poured out all the effects of predestination into vs. In that therefore euerie elect faithfull man feeleth Christ to dwell in him and to quicken him hee hath a seale in himselfe by which he may know that he was elected to euerlasting life in the same Christ A part and beginning of which life is this spirituall life by which we now liue to God And as euerie man knoweth himselfe to be the sonne of God in Christ because he calleth vpon God from his heart as a father he may conclude that hee is predestinated to be the sonne of God for Christs cause And that by this first note the faithfull may know that they are elect to eternall life the Apostle sheweth Know ye not saith he your selues that Iesus Christ is in you except ye be Reprobates And no doubt a Type of this kind of sealing was that sealing which was done in Egypt by the blood of the Lambe namely when the houses of the Israelites were sprinkled with this blood that they might be discerned from the houses of the Egyptians and so be passed ouer vntouched of the Angel And by Christ as by the chiefe effect yea and the cause too of all the effects which followe all other effects of Predestination are put into vs and we are sealed with them The Apostle nameth three principals our calling to wit effectuall our iustification and glorification This third effect we shall obtaine in the life to come the two first in this life And to these two may verie well be referred all other which we receiue in this life by Christ with the effectuall we ioyne a sound hearing of the word of God and the vnderstanding of it accompanied with great and constant delight and ioie faith also and a true knowledge of the deitie humanitie and office of Christ.
Vnto iustification we referre a perswasion of the remission of our sinnes by Christ for by this we are iustified and regeneration too or sanctification and renouation of life a good conscience loue not faigned a pure heart and cleane patience in aduersitie and boasting in tribulation all good works and fruits of the spirit adde herevnto the crosse it selfe which we beare for the trueth of the gospel wherefore whosoeuer feeleth that hee is effectually called that hee doth willingly heare the word that hee doth beleeue the gospell that he is sure of the remission of his sinnes that hee burneth with true loue to his neighbour that hee is bent to euery good worke hee cannot but must needes bee perswaded of his election for God onely doeth communicate these vnto the elect Therefore it is plaine that the elect are confirmed in the assurance of their election by the effects of Predestination and that there is a threefold waie by which God reuealeth to euery man his Predestination But if any shall take an occasion the rather of doubting of his election then of confirming himselfe in it of that which hath beene spoken as concerning the fruites of the spirit and the effects of predestination and that peraduenture because he can feele in himselfe few verie weake fruits of regeneration and election yet let him not be discouraged neither let him doubt of his election but let him vnderset himselfe with these proppes First of all if euer hee truely felt in himselfe that testimonie of the spirit which before I mentioned namely that hee is the sonne of GOD let him knowe vndoubtedly that he is such a one and therefore elected to eternall life For the holy ghost neuer beareth record or perswadeth a man of that which is false for he is the spirit of trueth And they are not the sonnes of God except they haue beene predestinate as the Apostle saith to adoption by Christ and none that is the Sonne of God and a man elected can be made a reprobate and the childe of the deuill Therefore albeit hee feele in himselfe both few and feeble effects of regeneration yet let him not doubt of his election otherwise hee shall disgrace the testimonie which he hath receiued of the holy Ghost yea and that too which as yet hee enioyeth although peraduenture by reason that his minde is troubled by euill affections that testimonie of the holy spirit can scarse be heard in him For the true testimonie of our adoption by the holy Ghost being once giuen vnto our spirit lasteth for euer although it is otherwhiles heard more plainely and at other times is more slenderly and scarce perceiued But howe say you may I knowe whether the testimonie doeth proceede from the holy Ghost and therefore whether it bee a true and certaine testimonie I answer first by the perswasion secondly by the manner of the perswasion lastly by the effects of this testimonie and perswasion For the first the holy Ghost doeth not simplie say it but doth perswade with vs that we are the Sonnes drawne of God and no flesh can doe this Againe hee perswades vs by reasons drawn not from our workes or from any worthinesse in vs but from the alone goodnesse of God the Father and grace of Christ. In this manner the deuill will neuer perswade any Lastly the perswasion of the holy Ghost is full of power for they which are perswaded that they are the sonnes of God cannot but needes must call him Abba Father and in regard of loue to him doe hate sinne and whatsoeuer is disagreeing to his will and on the contrarie they haue a sound and a heartie desire to doe his will If at any time thou hast felt in thy selfe any such testimonie perswade thy selfe it was the testimony of the holy ghost and that very true and certain too and therefore that thou art the child of God and predestinate to eternall life This is the prop by which wee must vnderset that weake beleefe wee haue of our certaine election to eternal life Againe hold this without wauering whatsoeuer thou art that art tempted to doubt of thy election euen as nothing is required at our hands to worke our election for God chose vs of his onely meere goodnes so that we may truly know whether we be elect or not this one thing shall be sufficient namely if we shall attaine to the certaine knowledge of this that we are in Christ and partakers of him for he that is now ingrafted in Christ and is iustified it cannot be but that he was elected in Christ before the foundation of the world And that we may be in Christ faith is both required and is sufficient not perfect faith but true faith though it be so little as a graine of mustard seede and feeble like a young borne babe and that sore diseased too Now that faith which is a liuely a true faith lasteth alwaies as hath beene before declared neither can it at any time altogether faile And so it commeth to passe that they which once haue beene truly ingrafted into Christ remaine alwaies and continue in him according to that saying All that my Father giueth me shall come to me and he which commeth vnto me I will not cast forth That is true no doubt that looke how much the faith is more perfect so much the greater power it hath to knit vs more and more to Christ and therefore we must alwaies endeauour to encrease in faith Yet for all that this is most certaine one little sparkle of true faith is sufficient to engraft vs into Christ. And for that cause we must in no wise doubt of our engrafting into Christ and of our election too by reason of the weaknesse of faith and the small and slender fruits it bringeth out But how shall I certenly know say you whether my faith be a true and liuely faith or not Out of the same grounds from whence the testimonie of our adoption is perceiued First of all if you shall truly feele that you are perswaded of the truth of the Gospel yea and that all your sinnes are pardoned you for Christ and you receiued to fauour Againe if you see that this perswasion is grounded not vpon any merits of yours but on the sole goodnes of God and grace of Christ. Lastly if you feele such a confidence to approach vnto and call vpon the Father and such a loue towards him his Sonne Iesus Christ that ye do hate and detest whatsoeuer is against his glorie as all sinne is and on the contrarie be carried away with a desire to doe those things which serue for the aduancing of his glorie and therefore that you loue all those which desire and seeke the same as the brethren and friends of Christ. For these be the effects which can neuer be seuered from true faith And this is the disposition of true faith therefore as long as thou feelest these effects in thy selfe albeit very
briefly consider the effects of predestination prepared for all the elect without which they can in no wise come to the ende and therefore the first effect of predestination is our Lord Iesus with his obedience merits death resurrection glorie namely in that respect he is made mediatour betweene God the father and vs and the head of all the elect And therefore in as much as he is such a one he is also the cause of all other graces and benefits which come vnto vs by the free predestination of God For the effects of predestination are so ordered among themselues that the first which goe before are the causes efficient or if we will so speake the materiall causes of the latter and those that follow Therefore seeing Christ is the first effect of predestination he is also the cause of all other effects by whome we are made partakers of them The Apostle therefore saith very well to the Ephesians In the first place saith he we are elected in Christ namly as in the head to be his members Secondly he writeth that we are predestinate to adoption by Christ namely to obtaine it for we are adopted into the sonnes of God in Christ the first begotten sonne of God and by making vs partakers of his sonâ—hip we are really made the sonnes of God yea and we are also indued with his spirit too that we might be borne anew Thirdly saith he we are made acceptable and beloued vnto the father and his beloued sonne namely Christ. Fouâ—thly that we haue our redemptioÌ„ in the same Christ by his blood and haue obtained remission of sinnes and all wisdome and vnderstanding as well in heauen as in earth In a word the Apostle sheweth there as also else where that whatsoeuer benefits we doe or shall hereafter obtaine counting from our eternall election euen vnto our glorification all those we now doe and shall obtaine hereafter in Christ and by Christ. Therefore whosoeuer are elected to eternall life besides this that they are elected in Christ they are also predestinate to Christ that is to haue fellowship with him that they may by him enioy all other benefits The second benâ—fit of God and effect of our predestination is our effectuall calling to Christ and to his Gospel in which the elect are onely called because it is by the purpose and grace of God which is giuen vs in Christ. And an effectuall calling is knowne by the effects two of which proceed directly from â—t a heartie kind of hearing the word and the conceiuing of it with a very great constant and continuall delight and a true and sure beleefe of the word of the Gospel Thence it is that Christ saith Who is of God saith he namely by election and effectuall calling heareth the word of God very willingly and from his heart and that continually but ye heare not because ye are not of God And this calling is wrought not onely of the preaching of the word as it is in all that be of yeares but also and that chiefly with the inward inspiration of the holy Ghost whiles that the Father draweth them by his spirit whome he will haue to come to Christ Which also was said to be done in infants For this calling is the beginning of saluation euen in this life and therefore it is the Apostles manner in the beginning of his Epistles to make mention of this calling naming all the faithfull The saints called Therefore it must needes be that all they which are elected in Christ must also at length effectually be called and drawne to Christ. After an effectuall calling followeth Faith the effect of predestination which is said to be peculiar vnto â—he elect And without which as the Apostle saith it is not possible to please God For by it we are ingrafted into Christ and are made the members of Christ and without faith no man can be sauâ—d And that this is an effect of Predestination the Apostle plainly sheweth when he saith that he had obtained mercie namely in Gods eternall predestination that he might beleeue Wherefore whosoeuer are predestinate to obtaine eternall life in Christ and by Christ they are also elect to haue the very gift of faith Therefore it must needs be that at length they shall beleeue in Christ. The fourth benefit is Iustification that is a free pardoning of our sinnes and the imputation of the righteousnes of Christ for it followeth Faith because whosoeuer are indued with true faith in Christ are also iustified And that iustification is an effect of predestination the Apostle sheweth when he puttâ—th it after calling before which he setteth predestination And when he saith that we are elect in Christ that we might be holy and without spot or blame in the presence of God and that this is not done while we are in this world but by the pardoning of all our faults and by the imputation of his perfect obedience Wherefore it must needs be that all the elect shall be iustified and be taken for most pure and without blame in Gods presence With iustification is ioyned regeneration and sanctification by the holy Ghost namely whiles we are made new creatures by him and the sonnes of God too not onely by adoption but also by regeneration For when Christ iustifieth vs he doth not onely forgiue vs our vnrighteousnes impute his righteousnes to vs but also he taketh from vs our stonie heart giueth vs a fleshie heart of his owne and he strips vs of our old man puts on his new man Lastly he taketh away the corruption of our nature and makes vs partakers of his diuine nature and so indeed of the sonnes of men he makes vs the sonnes of God and his brethren too Therefore it is saide that we are predestinated to adoption by Iesus Christ and elect that we may be holy without blame and that which is borne of the spirit is called spirit Therfore the elected to eternall life must needs be begotten anew to be the sonnes of God and be made partakers of the diuine nature and be a new creature in Christ. Hence issueth the sixt effect of predestination which is heedfully to be regarded the loue of righteoâ—unesse and the detestation of sinne For in regeneration the affections are principally chaunged Namely the affections of the corrupt nature and flesh into the affections of the diuine nature and spirit Hence it is that the Apostle saith that they which are borne anew doe walke according to the spirit and not after the flesh and not to sauour the things of the flesh but the things of the spirit And the chiefe affections of the flesh are the loue of sinne that is the concupiscence of the flesh and contrariwise the hatred of righteousnesse and the law of God which are not of the Father but of the world Therefore the chiefe affections of regeneration and the spirit are the loue of righteousnesse and of the
law of God and the hatred of sinne For that which is spoken chiefly of Christ Thou hast loued righteousnesse and hated iniquitie is to be vnderstood of all the members of Christ endued with his spirit because it is truly accomplished in them Hence it is that Dauid who in himselfe did represent the disposition of all the regenerate saide of himselfe I haue loued thy law thy law is in the middle of my heart I haue hated all the workers of iniquitie I will not sitte with the wicked Also Paul I am delighted saith he in the law of God according to the inner man that is in as much as I am borne anewe And no man doubteth but that both these affections are the effects of predestinatioÌ„ except he be ignorant that all these are the gifts of God which as in time he bestoweth on his so also he hath decreed to bestow them on them before the foundation of the world And from these two affections beeing the first fruits of regeneratiâ—n ariseth a care and endeauour to doe good workes that is to flie sinne and to fulfill the law of God which is the seauenth effect of predestination For he which hateth any thing from his heart he taketh heede of it as much as he can and he fleeth from it and escheweth it and on the contrarie he which loueth any thing from his heart that also he seeketh after and endeauoureth himselfe to the compassing of it Therefore the Apostle Iohn maketh this a chiefe difference betweene the sonnes of God and the children of the deuill that is betweene them that are borne anew and them that are not borne anew that the children of God both loue and doe righteousnesse and the children of the deuill loue sinne and doe it as also the deuill sinned from the beginning and Christ came to dissolue the workes of the deuill namely in his elect for in the reprobate he leaueth them vntouched because they are not giuen him of the father to be purged borne anew and saued Therefore seeing Christ was before ordained and predestinate to the doing of all these workes and that there is no good wrought in vs which was not prouided for vs in Christ from all eternitie it is a cleare case that the care also of doing good workes is an effect of predestination And the Apostle plainely teacheth it when he saith that we were created in Christ to good workes which God hath prepared that we might walke in them To this purpose serueth that which the Apostle deliuereth of loue vnfained to which he sheweth that we were elect and of a good conscience which he makes the inseparable companion of the faith of the elect Lastly of a pure heart which he ascribeth to the elect considering the vnfaithful haue nothing cleane in them and that their minde and conscience is defiled Now that this care to doe good workes is necessarie in all the elect Peter sheweth it when he bids vs endeauour to make our election and calling sure by good workes as some copies haue it But to whom shall we make it sure not vnto God for it was sure vnto him before the foundation of the world but vnto our selues and to our neighbours And this is one of the chiefest vses of good workes that by them not as by causes but as by effects of predestination and faith both we and also our neighbours are certified of our election and of our saluation too Furthermore considering whiles we haue a care to glorifie God to doe good works and we will not be conformable to the world in the wickednes of it neither submit our selues to our flesh and Sathan the flesh the world and Sathan doe perpetually warre against vs and therewithall it commeth to passe they beeing most valiant enemies that either we are ouercome or at the least in fight are foiled And therfore we are constrained to flie vnto the Lord and to craue his assistance therefore the eight effect of our predestination is the calling vpon God that in this fight he would giue vs ayd against the Deuill the world and the flesh For this is the propertie of the spirit which the elect haue to stir them vp to praier for the spirit it selfe maketh request for vs with gronings that cannot be vttered that is to say it mooueth vs to make request And because we are sonnes God hath sent the Spirit of his sonne into our hearts crying Abba Father And God biddeth vs cal vpon him in the day of tribulation promising to heare vs. From these proceedeth the ninth effect of predestination namely a perpetuall repentance for our daily slippes and a continuall desire to be bettered in godlinesse So that also for this cause chiefly we heartily desire to be dissolued out of this world and to be with Christ for this end that we might sinne no more For this is a thing proper to the elect of God euen now borne anew as we may see in the Apostle who speaketh thus in the name of all the regenerate O miserable man that I am who shall deliuer me from the bodie of this death And again I desire to be dissolued and to be with Christ. From this ninth effect proceedeth the tenth namely a desire that Christ may come and make an end of all our miseries and sinnes and perfectly restore his owne kingdome That this is proper to the elect the Apostle sheweth when he saith that they loue the comming of the Lord and Iohn bringeth in the spouse of Christ crying Come Lord Iesus come quickly Yea and Christ himselfe hath taught vs to pray Let thy kingdome come And because that they which pray on this wise are also heard according to Gods promise In the day of tribulation call vpon me and I will heare thee hence appeareth the eleuenth effect of Predestination true patience that is not onely true comfort but also a reioycing in aduersitie as the Apostle describeth it And therefore a certaine taking vp of courage and recouerie of strength against his enemies whereby it commeth to passe that all things turne to the saluation of the elect For the elect albeit they be often beaten downe in fight yet because Christ speedily sendeth ayd from heauen vnto them they rise vp couragiously and begin againe the fight against sinne and the deuill and all other the enemies of Christ and they fight so long till they be made conquerours and are assured of the victorie and of the crowne which assurance also is an effect of Predestination giuen to all the elect For what saith the Apostle shall we say to these things If God be on our side who can be against vs Thereforâ— our Lord Iesus teacheth that the elect can not be seduced and so perish no not by the cunning of Antichrist and his miracles And lastly hence appeareth that last effect of Predestination which we can obtaine in this life the gift of perseuerance vnto
I shall merit eternall life for my fidelitie in my ministerie But blessed be God which brought to my mind such Scriptures wherby I might quench the fierie darts of the deuill which were What hast thou that thou hast not receiued and By the grace of God I am that I am and not I but the grace of God in me and thus beeing vanquished he departed When thou art tempted of Satan and sees no way to escape euen plainely close vp thine eyes and answer nothing but commend thy cause to God This is a principall point of Christian wisdom which we must follow in the houre of death If thy flesh tremble and feare to enter into another life and doubt of saluation if thou yeeld to these things thou hurtest thy selfe therefore close thine eyes as before and say with S. Stephen Lord Iesus into thy hands I commend my spirit and then certenly Christ will come vnto thee with all his Angels and be the guider of thy way Luther A DECLARATION OF THE TRVE MANNER OF KNOVVING Christ crucified Galat. 6.14 God forbid that I should reioyce but in the Crosse of our Lord Iesus Christ c. PRINTED BY IOHN LEGAT PRINTER to the Vniuersitie of Cambridge 1600. To the Reader IT is the common sinne of men at this day and that in the very places of learning that Christ crucified is not knowne as he ought The right knowledge of whome is not to make often mention of his death and passion and to call him our Sauiour or to handle the whole mysterie of God incarnate soundly and learnedly though that be a worthie gift of God but first of all by the consideration of the passion to be touched with an inward and a liuely feeling of our sinnes for which our Redeemer suffered the pangs of hell and to grow to a through dislike of our selues and our liues past for them and from the groūd of the heart to purpose a reformation and a conformitie with Christ in all good duties that concerne man secondly in the Passion as in a myrrour to behold and in beholding to labour to comprehend the length the breadth the height the depth of the loue of the Father that gaue his owne deare Sonne to death and the goodnes of the Sonne that loued his enemies more then himselfe that our hearts might be rooted and grounded in the same loue and be further inflamed to loue God againe To further this true manner of knowing Christ crucified I haue penned these few lines read them at thy leisure and haue care to put them in practise otherwise thou art but an enemie of the crosse of Christ though thou professe his name neuer so much Ian. 3. 1596. W. Perkins Of the right knowledge of Christ crucified IT is the most excellent and worthy part of diuine wisdome to know Christ crucified The Prophet Esai saith The knowledge of thy righteous seruāt that is Christ crucified shall iustifie many And Christ himselfe saith This is life eternall to know thee the onely God and whome thou hast sent Iesus Christ. And Paul saith I haue decreeed to know nothing among you but Iesus Christ and him crucified Againe God forbid that I should reioyce in any thing but in the crosse of our Lord Iesus Christ. Again I thinke all things but losse for the excellent knowledge sake of Christ Iesus my Lord and doe iudge them but dung that I might win Christ. In the right way of knowing Christ crucified two points must be considered one how Man for his part is to know Christ the other how he is to be knowne of man Touching the first Man must know Christ not generally and confusedly but by a liuely powerfull and operatiue knowledge for otherwise the deuils themselues know Christ. In this knowledge three things are required The first is notice or consideration whereby thou must conceiue in minde vnderstand and seriously bethinke thy selfe of Christ as he is reuealed in the historie of the Gospel and as he is offered to thy particular person in the ministerie of the word and Sacraments And that this consideration may not be dead and idle in thee two things must be done first thou must labour to feele thy selfe to stand in neede of Christ crucified yea to stand in excessiue neede euen of the very least drop of his blood for the washing away of thy sinnes And vnlesse tho◠throughly feelest thy selfe to want all that goodnes and grace that is in Christ and that thou euen standest in extreame neede of his passion thou shalt neuer learne or teach Christ in deede and truth The second thing is with the vnderstanding of the doctrine of Christ to ioyne thirsting whereby man in his very soule and spirit longs after the participation of Christ and saith in this case as Sampson said Giue me water I die for thirst The second part of knowledge is application whereby thou must know beleeue not onely that Christ was crucified but that he was crucified for thee for thee I say in particular Here two rules must be remembred and practised One that Christ on the crosse was thy pledge and suretie in particular that he then stood in thy very roome and place in which thou thy selfe in thine owne person shouldest haue stood that thy very personall and particular sinnes were imputed and applied to him that he stoode guiltie as a malefactour for them and suffered the very pangs of hell and that his sufferings are as much in acceptation with God as if thou haddest borne the curse of the law in thine owne person eternally The holding and beleeuing of this point is the very foundation of religion as also of the Church of God Therefore in any wise be carefull to applie Christ crucified to thy selfe and as Elizeus when he would reuiue the childe of the Shunamite went vp and lay vpon him and put his mouth vpon his mouth and his hands vpon his hands his eyes vpon his eyes and stretched himselfe vpon him euen so if thou wouldest be reuiued to euerlasting life thou must by faith as it were set thy selfe vpon the crosse of Christ and applie thy handes to his hands thy feete to his feete and thy sinnefull heart to his bleeding heart and content not thy selfe with Thomas to put thy finger into his side but euen diue and plunge thy selfe wholly both bodie and soule into the woundes and blood of Christ. This will make thee to crie with Thomas and say My Lord my God and this is to be crucified with Christ. And yet doe not content thy selfe with this but by faith also descend with Christ from the crosse to the graue and burie thy selfe in the very buriall of Christ and then looke as the dead souldier tumbled into the graue of Elizeus was made aliue at the very touching of his bodie so shalt thou by a spirituall touching of Christ dead and buried be quickned to life euerlasting The second rule is
that Christ crucified is thine beeing really giuen thee of God the father euen as truly as houses and land are giuen of earthly fathers to their children this thou must firmely hold and beleeue and hence is it that the benefits of Christ are before God ours indeede for our iustification and saluation The third point in liuely knowledge is that by all the affections of our hearts we must be carried to Christ and as it were transformed into him Whereas he gaue himselfe wholly for vs we can doe no lesse then bestow our hearts vpon him We must therefore labour aboue all following the Martyr Ignatius who said that Christ his loue was crucified We must value him at so high a price that he must be vnto vs better then ten thousand worldes yea all things which we enioy must be but as drosse and dung vnto vs in respect of him Lastly all our ioy reioycing comfort and confidence must be placed in him And that thus much is requisite in knowledge it appeares by the common rule of expounding Scripture that words of knowledge implie affection And indeede it is but a knowledge swimming in the braine which doth not alter and dispose the affections and the whole man Thus much of our knowledge Now follows the second point how Christ is to be knowne He must not be knowne barely as God or as man or as a Iew borne in the tribe of Iudah or as a terrible and iust iudge but as he is our Redeemer and the very price of our redemption and in this respect he must be considered as the common Treasurie and storehouse of Gods Church as Paul testifieth when he saith In him are all the treasures of knowledge and wisdome hid and againe Blessed be God which hath blessed vs with all spirituall blessings in Christ. And S. Iohn saith that of his fulnesse we receiue grace for grace Here then let vs marke that all the blessings of God whether spirituall or temporall all I say without exception are conuaied vnto vs from the Father by Christ and so they must be receiued of vs and no otherwise That this point may be further cleared the benefits which we receiue from Christ are to be handled and the manner of knowing of them The benefits of Christ are three his Merit his Vertue his Example The merit of Christ is the value and price of his death and Passion whereby any man is perfectly reconciled to god This recōciliation hath two parts Remission of sinnes and acceptation to life euerlasting Remission of sinnes is the remoouing or the abolishing both of the guilt and punishment of mans sinnes By guilt I vnderstand a subiection or obligation to punishmēt according to the order of diuine iustice And the punishment of sinne is the malediction or curse of the whole lawe which is the suffering of the first and second death Acceptation to life euerlasting is a giuing of right and title to the kingdome of heauen and that for the merit of Christs obedience imputed Now this benefit of reconciliation must be knowne not by conceit and imagination nor by carnall presumption but by the inward testimonie of Gods spirit certifying our consciences thereof which for this cause is called the spirit of Reuelation And that we may attaine to infallible assurance of this benefit we must call to mind the promises of the gospel touching remission of sinnes and life euerlasting this beeing done we must further striue and indeauour by the assurance of Gods spirit to apply them to our selues and to beleeue that they belong vnto vs and we must also put our selues often to all the exercises of inuocatiō and true repentance For in and by our crying vnto heauen to God for recōciliation comes the assurance thereof as Scriptures and Christian experience makes manifest And if it so fall out that any man in temptation apprehend and feele nothing but the furious indignation and wrath of God against all reason and feeling he must hold to the merit of Christ and knowe a point of religion hard to be learned that God is a most louing father to thē that haue care to serue him euen at that instant when he shewes himselfe a most fierce and terrible enemie From the benefit of reconciliation proceede foure benefits First that excellent peace of God that passeth all vnderstanding which hath sixe parts The first is peace with God the blessed Trinitie Rom. 5.1 Being iustified we haue peace with God The second peace with the good angels Ioh. 1. 51. Ye shall see the Angels of God ascending and descending vpon the sonne of man And that Angels like armies of souldiers in campe about the seruants of God and as nources beare them in their armes that they bee neither hurt by the deuill and his angels nor by his instruments it proceedes of this that they beeing in Christ are partakers of his merits The third is peace with all such as feare God and beleeue in Christ. This Esai foretold when hee saide that the woolfe shall dwell with the lambe and the leopard with the kidde and the calfe and the lyon and a fatte beast togither and that a little child should lead them c. 11. v. 6. The fourth is peace with a mans owne selfe when the conscience washed in the blood of Christ ceaseth to accuse and terrifie and when the will affections and inclinations of the whole man are obedient to the mind enlightned by the spirit word of God Coloss. 3. Let the peace of God rule in your hearts The fifth is peace with enemies and that two waies First in that such as beleeue in Christ seeke to haue peace with all men hurting none but doing good to all secondly in that God restraines the malice of the enemies and inclines their hearts to be peaceable Thus God brought Daniel into loue and fauour with the chiefe of the Eunuches The last is peace with all creatures in heauen and earth in that they serue for mans saluation Psal. 91.13 Thou shalt walke vpon the lyon the Aspe the yong lyon the dragō shalt thou tread vnder foot Hos. 2.18 And in that day will I make a couenant for them with the beasts of the field and with the foules of heauen Now this benefit of peace is knowne partly by the testimonie of the spirit and partly by a daily experience thereof The second benefit is a recouerie of that right and title which man hath to all creatures in heauen and earth and all temporall blessings which right Adam lost to himselfe and euery one of his posteritie 1. Cor. 3.22 Whether it be the world or life or death whether they be things present or things to come all are yours Nowe the right way of knowing this one benefit is this When God vouchsafeth meate drinke apparell houses lands c. we must not barely cōsider them as blessings of God for that very heathen men which knowe not Christ can doe but we must
acknowledge and esteeme them as blessings proceeding from the special loue of god the father wherby he loues vs in Christ and procured vnto vs by the merit of Christ crucified and we must labour in this point to be setled and perswaded and so oft as we see and vse the creatures of God for our owne benefit this point should come to our mindes Blessings conceiued apart from Christ are misconceiued whatsoeuer they are in themselues they are no blessings to vs but in and by Christs merit Therefore this order must be obserued touching earthly blessings first we must haue part in the merit of Christ and then secondly by meanes of that merit a right before God and comfortable vse of the things wee enioy All men that haue and vse the creatures of God otherwise as gifts of God but not by Christ vse theÌ„ but as flat vsurpers and theeues For this cause it is not sufficient for vs generally confusedly to knowe Christ to bee our redeemer but wee must learne to see knowe and acknowledge him in euery particular gift and blessing of God If men vsing the creatures of meate and drinke could when they behold them withall by the eie of faith beholde in them the merit of Christs passion there would not be so much excesse and riot so much â—urfetting and drunkennes as there is and if men could consider their houses and lands c. as blessings to them that by the fountaine of blessing the merits of Christ there should not be so much fraud and deceit so much iniustice and oppression in bargaining as there is That which I haue now said of meates drinkes apparell must likewise bee vnderstood of gentrie and nobilitie in as much as noble-birth without newe birth in Christ is but an earthly vanitie the like may be said of phisicke sleepe health libertie yea of the very breathing in the ayre And to go yet further in our Recreations Christ must be knowne For al recreation stands in the vse of things indifferent and the holy vse of all things indifferent is purchased vnto vs by the blood of Christ. For this cause it is very meete that Christian men and women should with their earthly recreations ioyne spirituall meditation of the death of Christ and from the one take occasion to bethinke themselues of the other If this were practised there should not bee so many vnlawefull sports and delights and so much abuse of lawfull recreation as there is The third benefit is that al crosses afflictions and iudgements whatsoeuer cease to be curses and punishments to them that are in Christ and are onely meanes of correction or triall because his death hath taken away not some few parts but all and euery part of the curse of the whole lawe Nowe in all crosses Christ is to be known of vs on this manner We must iudge of our afflictions as chastisements or trials proceeding not from a reuenging iudge but from the hand of a bountiful and louing father and therefore they must be conceiued in and with the merit of Christ and if we doe otherwise regard them we take them as curses and punishments of sinne And hence it followes that subiection to Gods hand in all crosses is a marke and badge of the true Church The last benefit is that death is properly no death but a rest or sleepe Death therefore must be knowne and considered not as it is set foorth in the lawe but as it is altered and changed by the death of Christ and when death comes wee must then looke vpon it through Christs death as through a glasse and thus it will appeare to be but a passage from this life to euerlasting life Thus much of the merit of Christ crucified Now follows his vertue which is the power of his godhead whereby he creates newe hearts in all them that beleeue in him and makes them newe creatures This vertue is double the first is the power of his death whereby he freed himselfe from the punishment and imputation of our sinnes and the same vertue serueth to mortifie and crucifie the corruptions of our mindes wills affections euen as a corasiue doeth wast and consume the rotten and dead flesh in any part of mans bodie The second is the vertue of Christs resurrection which is also the power of his Godhead whereby he raised himselfe from death to life the verie same power serueth to raise those that belong to Christ from their sinnes in this life and from the graue in the daie of the last iudgement Now the knowledge of this double vertue must not be onely speculatiue that is barely conceiued in the braine but it must be experimentall because we ought to haue experience of it in our hearts and liues and we should labour by all meanes possible to feele the power of Christs death killing and mortifying our sinnes and the vertue of his resurrection in the putting of spirituall life into vs that we might be able to say that we liue not but that Christ liues in vs. This was one of the most excellent and principall things which Paul sought for who saith I haue counted all things losse and do iudge them to be dung that I may knowe him and the vertue of his resurrection Phil. 3.10 And he saith that this is the right waie to know and learne Christ to cast off the olde man which is corrupt through the deceiueable lusts and to put on the new man which is created in righteousnes true holines Eph. 4.24 The third benefit is the example of Christ. Wee deceiue our selues if wee thinke that he is onely to be knowne of vs as a Redeemer and not as a spectacle or patterne of al good duties to which we ought to conform our selues Good men indeede that haue beene or in present are vpon the earth the seruants of God must be followed of vs but they must be followed no otherwise then they follow Christ Christ must be followed in the practise of euery good dutie that may concerne vs without exception simply and absolutely 1. Cor. 11.1 Our conformitie with Christ standes either in the framing of our inwarde and spirituall life or in the practise of outward and morall duties Conformitie of spirituall life is not by doing that which Christ did vpon the crosse and afterward but a doing of the like by a certaine kinde of imitation And it hath foure parts The first is a spirituall oblation For as Christ in the garden and vpon the crosse by praier made with strong cries and teares presented and resigned himselfe vp to be a sacrifice of propitiation to the iustice of his father for mans sinne so must we also in praier present and resigne our selues our soules our bodies our vnderstanding will memorie affections all we haue to the seruice of God in the generall calling of a Christian and in the particular callings in which hee hath placed vs. Take an example in Dauid Sacrifice burnt
offering saith he thou wouldest not but eares thou hast pierced vnto men then said loe I come I desire to doe thy will O God yea thy lawe is within my heart Psal. 40. 7. The second is conformitie in the crosse two waies For first as he bare his own crosse to the place of exequution so must we as good disciples of Christ denie our selues take vp all the crosses and afflictions that the hand of God shall lay vpon vs. Againe we must become like vnto him in the crucifying and mortifying the masse and bodie of sinne which wee carrie about vs Gal. 5.24 They which are Christs haue crucified the flesh with the affections and lusts thereof Wee must doe as the Iewes did wee must set vp the crosses and gybbets whereon we are to fasten and hang this flesh of ours that is the sinne and corruption that cleaues and stickes vnto vs and by the sword of the spirit wound it euen to death This beeing done wee must yet goe further and labour by experience to see and feele the very death of it and to lay it as it were in a graue neuer to rise againe and therefore we should daiely cast newe moulds vpon it The third is a spirituall resurrection whereby we should by Gods grace vse meanes that we may euery daie more and more come out of our sinnes as out of a loathfome graue to liue vnto God in newenes of life as Christ rose from his graue And because it is an hard matter for a man to come out of the graue or rather dungeon of his sinnes this worke can not be done at once but by degrees as God shall giue grace Considering we lie by nature dead in our sinnes and stinke in them as loathsome carrion first wee must begin to stirre our selues as a man that comes out of a swowne awakened by the worde and voice of Christ founding in our deafe eares secondly we must raise vp our mindes to a better state and condition as we vse to raise vp our bodies after this we must put out of the graue first one hand then the other This done we must doe our indeauour as it were vpon our knees at the least to put one foote out of this sepulchre of sinne the rather when wee see our selues to haue one foote of the bodie in the graue of the earth that in the day of iudgement we may be wholly deliuered from all bonds of corruption The fourth part is a spirituall ascention into heauen by a continuall eleuation of the heart and mind to Christ sitting at the right hand of the father as Paul saith Haue your conuersation in heauen and If ye be risenwith Christ seekè things that are aboue Conformitie in morall duties is either generall or speciall Generall is to be holy as he is holy Rom. 8.29 Those whome he knewe before he hath predestinate to be like the image of his sonne that is not only in the crosse but also in holines and glorie 1. Ioh. 3. He which hath this hope purifieth himself euen as he is pure Speciall conformitie is chiefly in foure vertues Faith Loue Meekenes Humilitie We must be like him in faith For as he when he apprehended the wrath of God and the very pangs of hell were vpon him wholly staied himselfe vpon the ayde helpe protection and good pleasure of his father euen to the last so must we by a true liuely faith depend wholly on Gods mercie in Christ as it were with both our hands in peace in trouble in life in the very pang of death and we must not in any wise let our hold goe no though we should feele our selues descend to hell We must be like him in meekenesse Matth. 11. v. 28. Learne of me that I am meeke and lowly His meekenesse shewed it selfe in the patient bearing of all iniuries and abuses offered by the hands of sinnefull and wretched men and in the suffering of the curse of the law without grudging or repining and with submission to his fathers will in all things Now the more we follow him herein the more shall we be conformable to him in his death and passion Philip 3. 10. Thirdly he must be our example in Loue he loued his enemies more then himselfe Eph. 5.4 Walke in loue euen as Christ loued vs and hath giuen himselfe for vs an oblation and sacrifice of sweete smelling sauour vnto God The like loue ought we to shew by doing seruice to all men in the compasse of our callings and by beeing all things to all men as Paul was that we might doe them all the good we can both for bodie and soule 1. Cor. 9.19 Lastly we must follow Christ in humilitie whereof he is a wonderfull spectacle in that beeing God he became man for vs of a man became a worme that is troden vnder foote that he might saue man Phil. 2.5 Let the same mind be in you that was in Iesus Christ who beeing in the forme of God humbled himselfe and became obedient to the death euen to the death of the crosse And here we must obserue that the example of Christ hath something more in it then any other example hath or can haue for it doth not onely shew vs what we ought to doe as the examples of other men doe but it is a remedie against many vices and a motiue to many good duties First of all the serious consideration of this that the very sonne of God himselfe suffered all the paines and torments of hell on the crosse for our sinnes is the proper most effectuall meanes to stirre vp our hearts to a godly sorrow for them And that this thing may come to passe euery man must be setled without doubt that he was the man that crucified Christ that he is to be blamed as well as Iudas Herod Pontius Pilate and the Iewes and that his sinnes should be the nailes the speares and the thornes that pearced him When this meditation beginnes to take place bitternesse of spirit with wayling and mourning takes place in like manner Zach. 12. 10. And they shall looke vpon him whome they haue pearced and they shall lamem for him as one lamenteth for his onely sonne Peter in his first sermon strooke the Iewes as with a thunder clappe from heauen when he said vnto them Ye haue crucified the Lord of glorie so as the same time three thousand men were pricked in their hearts and said Men and brethren what shall we doe to be saued Againe if Christ for our sinnes shedde his heart blood and if our sinnes mad◠him sweat water and blood oh then why should not we our selues shedde bitter teares why would not our hearts bleede for thē He that findes himselfe so dull aud hardened that the passion of Christ doeth not humble him is in a lamentable case for there is no faith in the death of Christ effectuall in him as yet Secondly the meditation of the passion of Christ is a
hoping of your Lordships good acceptance I commend you to God and to the word of his grace 1596. Iune 14. Your L. to command William Perkins OF CONSCIENCE CHAP. I. What Conscience is COnscience is a part of the vnderstanding in all reasonable creatures determining of their particular actions either with them or against them I say conscience is a part of the vnderstanding and I shewe it thus God in framing of the soule placed in it two principall faculties Vnderstanding and Will Vnderstāding is that facultie in the soule wherby we vse reason it is the more principall part seruing to rule order the whole man therfore it is placed in the soule to be as the wagginer in the waggin The Will is another facultie whereby wee doe will or nill any thing◠that is choose or refuse it With the will is ioyned sundrie affectiōs as ioy sorrow loue hatred c. whereby we imbrace or eschewe that which is good or euill Nowe conscience is not placed in the affections nor will but in the vnderstanding because the actions thereof stand in the vse of reason Vnderstanding againe hath two parts The first is that which stands in the viewe and contemplation of trueth and falshood and goes no further The second is that which standes in the view and consideration of euery particular action to search whether it be good or badde The first is called the Theoricall the second the practicall vnderstanding And vnder this latter is conscience to be comprehended because his propertie is to iudge of the goodnes or badnes of things or actions done Againe I say that conscience is a part of the minde or vnderstanding to shewe that conscience is not a bare knowledge or iudgement of the vnderstāding as men commōly write but a naturall power facultie or created qualitie from whence knowledge and iudgement proceede as effects This the Scriptures confirme in that they ascribe sundrie workes and actions to conscience as accusing excusing comforting terrifying which actions could not thence proceede if conscience were no more but an action or act of the mind Indeede I grant it may be taken for a kind of actuall knowledge in the minde of man but to speake properly this knowledge must proceede of a power in the soule the propertie whereof is to take the principles and conclusions of the mind and apply them and by applying either to accuse or excuse This is the ground of all and this I take to be conscience If it be obiected that conscience cannot be a naturall power because it may be lost I answer if conscience be lost it is onely in respect of the vse thereof as reason is lost in the drunken man and not otherwise I adde that the proper subiects of conscience are reasonable creatures that is men and Angels Hereby conscience is excluded first of all from bruite beasts for though they haue life and sense and in many things some shadows of reason yet because they want true reason they want conscience also Secōdly from God the creator who beeing righteousnes it selfe needeth not conscience to order and gouerne his actions And whereas Peter saieth 1. Pet. 2. 19. that men must endure griefe wrongfully for conscience of god his meaning is not to shewe that God hath conscience but that men are to suffer many wrongs because their conscience doe bind them in so doing to obey Gods wil which conscience directly respecteth And I say that conscience is in all reasonable creatures that none might imagine that some men by nature haue conscience in them some none at all For as many men as there are so many consciences there be and euery particular man hath his owne particular conscience The proper end of conscience is to determine of things done And by this conscience is distinguished from all other gifts of the minde as intelligence opinion science faith prudence Intelligence simplie conceiues a thing to be or not to be opinion iudgeth a thing to be probable or contingent science iudgeth to be certen and sure faith is a perswasion whereby we beleeue things that are not prudence discerneth what is meet to be done what to bee left vndone but conscience goes further yet then all these for it determines or giues sentence of things done by saying vnto vs this was done this was not done this may bee done this may not be done this was well done this was ill done The things that conscience determines of are a mans own actions his own actions I say To be certen what an other man hath said or done it is commōly called knowledge but for a man to be certaine what he himselfe hath done or said that is conscience Againe conscience meddles not with generals onely it deales in particular actions and that not in some few but in all The manner of consciences determination is to set downe his iudgement either with the creature or against it I adde this clause because conscience is of a diuine nature and is a thing placed of God in the middest betweene him and man as an arbitratour to giue sentence and to pronounce either with mā or against man vnto God For otherwhiles it consents and speaks with God against the man in whome it is placed otherwhiles againe it consents with him and speakes for him before the Lord. And hence comes one reason of the name of conscience Scire to knowe is of one man alone by himselfe and conscire is when two at the least knowe some one secret thing either of them knowing it togither with the other Therefore the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or conscientia Conscience is that thing that combines two togither and makes thē partners in the knowledge of one and the same secret Now man and man or man and Angel cannot be combined because they cannot knowe the secret of any man vnlesse it be reuealed to them it remaines therefore that this combinatiō is onely betweene man and God God knowes perfectly all the doings of man though they be neuer so hid and concealed and man by a gift giuen him of God knowes togither with God the same things of himselfe and this gift is named Conscience CHAP. II. Of the duties of Conscience THe proper actions or duties of conscience are twofold to giue testimony or to giue iudgement Rom. 2.15 Conscience giues testimonie by determining that a thing was done or it was not done Rom. 2.15 Their conscience also bearing witnesse 2. Cor. 1.12 Our reioycing is the testimonie of our conscience that in c. Here we must consider three things I. of what things conscience beares witnes II. in what manner III. how long For the first conscience beares witnesse of our thoughts of our affections of our outward actions That it beares witnesse of our secret thoughts it appeares by the solemne protestation which at some time men vse In my conscience I neuer thought it whereby they signifie that they thinke something or they
kept vncerten till the time to come are thrust into the text by head shoulders and Hierome hath them not Secondly I answere that the holy Ghost doth not deny simplie the knowledge of gods loue or hatred as though there could be no certaine assurance of it in this life If wee vnderstand the wordes thus then the argument of the holy Ghost must be framed on this manner If loue or hatred were to bee knowne then it must be knowne by the outward blessings of God but it cannot be knowne by the outward blessings of God for all things come alike to all therefore loue and hatred cannot be known The proposition is false For loue may bee knowne other waies then by outward benefits and therefore the reason is not meete to be ascribed to the spirit of trueth Wherefore the true and proper sense of the wordes is that loue or hatred can not be iudged or discerned by outward blessings of God Saint Bernard speakes of this text on this manner that no man knowes loue or hatred namely by him yet that God giues most certaine testimonies thereof to men vpon earth And serm 5. de Dediâ— his words are these Who knowes if he be worthie loue or hatred who knowes the mind of the Lord Here both faith and truth must needes helpe vs that that which is hidden in the heart of the father may be reuealed vnto vs by the spirit and his spirit giuing testimony perswades our spirit that we are the sonnes of God and this perswasion is caused by his calling and iustifying vs freely by faith And S. Hierome though commonly abused to the contrarie saith no more but that men cannot knowe loue or hatred by the present afflictions which they suffer because they know not whether they suffer them for triall or punishment Obiect 3.1 Cor. 4. I iudge not my selfe I know nothing by my selfe Here Paul as not being priuie to his owne estate reâ—useth to giue any iudgement of his righteousnes Ans. It is manifest by the wordes of this epistle that certaine in Corinth boldly more then wisely censured the Apostles ministerie and withall disgraced it in respect of the ministerie of other teachers Therefore Paul in this chapter goes about to make an Apologie for himselfe speaking nothing of his owne person and the estate thereof before God but onely of his ministerie and the excellency thereof And this is the iudgement of Theodoret Aquinas Lira vpon this text And when he saith I iudge not my selfe his meaning is I take not vpon me to iudge of what value and price my ministerie is before God in respect of the ministerie of this or that man but I leaue al to God Here then Paul refuseth onely to giue iudgement of the excellencie of his owne ministerie and in other causes he refuseth not to iudge himselfe as when he said I haue fought a good fight I haue kept the saith hence sorth is laid vp for me the crowne of righteousnesse which the Lord the righteous iudge shal giue me 2. Tim. 4.8 And Chrysostome on this place saith that Paul refused to iudge himselfe not simply but onely for this ende that he might restraine others and teach them modestie And where Paul saith I knowe nothing by my selfe the speech is not generall but must bee vnderstood of the negligences and offences in the compasse of his ministerie For hee was priuie to himselfe that in simplicitie and godly purenes hee had his conuersation in the worlde 2. Cor. 1.12 and he knew this by himselfe that nothing should seuer him froÌ„ the loue of God in Christ. Rom. 8.38 Obiect 4. That we may be iustified there is somewhat required in vs namely faith and repentnnce and where these are wanting a man cannot be iustified Now no man can be certen by the certaintie of faith that he repents of his sinnes with all his heart and that he hath such a faith as God requires at our hands considering there is no testimonie in the word of our faith and repentance in particular Therefore no man can be certaine by certaintie of faith that his sinnes are pardoned Ans. It is not necessarie that any man should bee certaine by faith of his faith repentance because faith is only of such things as are present whereas faith and repentance are truely preâ—ent in all that truely beleeue and repent it shall be sufficient if a man may any way be vnfallibly certaine that he hath them And though some men falsly perswade themselues that they beleeue yet he that hath true faith indeede knowes that he hath true faith euen as certainly as he that vnderstands that hee vnderstands Paul saith to the Corinthians Prooue your selues whether yee bee in the faith or no 2.13.5 hereby giuing them to vnderstand that all which beleeue haue the spirit of discerning to know certainely that they doe beleeue Againe he saith of himselfe 2. Tim. 1.12 I knowe whome I haue beleeued And S. Iohn saith 1. epist. 3. 24. By this we knowe that he dwels in vs by the spirit which he hath giuen vs making no question of it but that he which hath the spirit knowes that hee hath the same And testimonies of men are not wanting in this case August Euery one seeth faith to be in his owne heart if hee beleeue if not he seeth it to be wanting Againe A beleeuer seeth his owne faith by which hee answereth that hee beleeueth without doubt and Hee which loueth his brother more knoweth the loue whereby he loueth then his brother whome hee loueth Againe whereas it is said that hauing faith yet we know not whether it be sufficient or no I answer that faith beeing without hypocrisie is sufficient to saluation though it be vnperfect God more respects the trueth of our faith then the perfection thereof And as the hand of the child or of the palsie man though it be feeble is able to reach out it selfe and receiue an almes of a Prince so the faith that is but weake is able to apprehend and receiue Christ with all his benefits Obiect 5. Prov. 28. Blessed is the man that feareth alwaies Phil. 2. Worke your saluation with feare and trembling Ans. There is threefold feare one of nature the second of grace the third of distrust Feare of nature is that wherby the nature of man is troubled with any thing that is hurtfull vnto it and therefore auoideth it Feare of grace is that excellent gift which is called the beginning of wisdome and it is a certaine awe or reuerence vnto God in whose presence we doe whatsoeuer wee doe Feare of distrust is when men tremble at the iudgements of God for their sinnes because they haue no hope of mercie Of these three the first was good by creation therefore it was in our Sauiour Christ but since the fall it is defectiue The third is a vice called slauish feare And the second is that which is commanded in these and
in faith but there may be true and suâ—ficient repentance of vnknown sinnes God indeed requires a particular repentance for particular knowne sinnes but if they be hidden and vnknowne he accepts a generall repentance An example whereof we haue in Dauid Who knowes saith he the errours of this life then purge me from my secret sinnes If it were not as I haue said neither Dauid nor any man else could be â—aued For when Dauid â—epented greatly of his murder and adulterie yet we finde not that he repented particularly of his polygamie which in all likelihoode through the swinge and custome of those times was not then reputed to be any sinne specially in the person of a king and yet because as we know he is certenly saued this very sinne is pardoned Therefore when God pardons the knowne sinnes of men whereof they doe in particular repent he doth withall pardon the rest that are vnknowne And by this it appeares that the ignorance of some hidden sinnes after a man with diligence hath searched himselfe cannot preiudice an vnfallible assurance of the pardon of them all and of his owne saluation Obiect 10. We pray for the pardon of our owne sinnes and therefore we are vncerten of pardon the man which knowes that he hath pardon neede not pray for it I answer first when we are taught by Christ to pray for the forgiuenes of our debts we are put in minde not to seeke the pardon of all our sinnes whether past or present but specially of our present and daily offences whereby we make our selues day by day guiltie till such time as we humble our selues repent of them Secondly by this petition we are taught to aske the increase of our assurance because though God bestow endlesse mercie on vs yet we are skant in receiuing of it our hearts beeing like a narrow necked vessell which beeing cast euen into the Ocean sea receiueth in water onely droppe by droppe Obiect 11. No man can beleeue his owne saluation as he beleeues the articles of faith therefore no man can beleeue the pardon of his sinnes and his saluation by an infallible certentie I answer first that euery one that lookes for saluation by Christ is bound in conscience as certenly to beleeue his owne saluation and adoption by Christ as he beleeues the articles of faith Because to the promise of life there is annexed a commandement to beleeue and applie it Secondly this faith whereby we are to beleeue our owne saluation if we respect the true and proper nature thereof is as certen as that faith whereby we beleeue the articles of faith Thirdly as there be diuerse ages in the life of man so there be diuers degrees and measures of true faith There is first of all a beginning or rudiment of faith like the smoking flaxe and bruised reede which Christ will neither quench nor bruise Againe there is weake faith which beleeueth the promise truly but yet is perplexed with many doubtings Lastly there is strong faith which hath ouercome all doubtings and is not onely for nature certen as the former is but also a large and plentifull perswasion of Gods mercie in Christ. Examples of this we haue in Abraham Dauid the Martyrs and such like worthie men Now by the second faith men doe as certenly beleeue their adoption as the articles but not so firmely and fully But by the last remission of sinnes is not onely as certenly but also as fully beleeued as any article of faith Obiect 12. Ancient fathers the lights of Gods Church haue alwaies condemned this vnfallible and speciall certentie of faith which the Protestants hold and maintaine Ans. Though wee builde not the doctrine of our religion vpon the iudgements of men yet we refuse not in this and other points to bee tried by the fathers whose writings well vnderstood make more for vs then for the Popish religion And their testimonies commonly alleadged to confute the certentie of speciall faith are much abused I. Many of them serue to prooue that a man cannot iudge and discerne of euery particular motion and grace of his heart of the increase of these graces and the contrarie disease of speciall vices and wants many whereof are hidden from the vnderstanding Theodoret in his comment 1. Cor. 4. I will not saith he free my selfe from sin but waite the sentence of God for it often falls out that men sinne of ignorance and thinke that to be equall and iust which the God of all sees to be otherwise August de verbis deiâ— serm 23. Peraduenture thou findes nothing in thy conscience but hee findes something that seeth better And vpon Psal. 41. I knowe that the iustice of my God shall abide but whether mine shall or no I knowe not for the saying of the Apostle terrifieth me Hee which thinkes hee standes let him take heed least he fall Here he speakes of his inward righteousnes and that as it is considered in it selfe without the assistance of God For he addes afterward Therefore because there is no stabilitie in me for my selfe hereupon my soule is troubled for my selfe Chrysostom homil 87. on Iohn I am grieued least peraduenture supposing my selfe to loue doe not loue as before when I seemed constant and couragious vnto my selfe I was found but a dastard These and a thousand like testimonies prooue nothing For though a man cannot fully discerne his heart either in respect of euery one of his owne sinnes or in respect of euery grace yet this hinders not but that he may haue an vnfallible certentie of his saluation and also a sufficient gift to discerne his owne faith and repentance II. Other places must be vnderstood of proud presumption and of a kinde of securitie in which men dreame of ease and libertie without trouble or temptation August de corrept grat cap. 13. Who of all the companie of the faithfull as long as he liues in this mortall condition can presume that hee is of the number of the predestinate And de bona persever cap. 22. No man can be secure touching eternall life â—ill this life be ended Bernard epist. 107. Hauing now receiued the knowledge of himselfe in part he may reioyce in hope but not in securitie as yet Hieron Dan. 4. Let no man boldly promise to another the pardon of sinnes III. Some places auouch that a man cannot be sure of perseuerance to the end without fals and decaies in grace all which we grant August de ciuit dei lib. 11. cap. 12. Although the Saints be certaine of the reward of their perseuerance yet they are found to bee vncertaine of the perseuerance it selfe for what man can know that he shall perseuere in the practise and increase of righteousnes vnto the ende except he be assured of it by some reuelation IV. Some places must be vnderstood of experimentall certentie when the euent is accomplished Hieronâ— book 2. against Pelagians Call no man blessed before his ende for as long as we
and reformed consciences coÌ„sidering that coÌ„science wil be with you in this life in death at the last iudgement for euer II. He that wants a coÌ„science purged in the blood of Christ can neuer haue any true and lasting comfort in this life Suppose a man araied in cloath of tishue set in a chaire of estate before him a table furnished with all daintie prouision his seruants Monarches and Princes his riches the chiefest treasures and kingdomes in the worlde but withall suppose one standing by with a naked sword to cut his throat or a wild beast readie euer and anon to pull him in peeces nowe what can wee say of this mans estate but that all his happines is nothing but wo and miserie And such is the estate of all men that abounding with riches honours and pleasures carrie about them an euill conscience which is as a sword to slay the soule or as a rauenous beast readie to sucke the blood of the soule and to rend it in peeces III. He which wants good conscience can doe doe nothing but sinne his very eating and drinking his sleeping and waking and all he doth turnes to sin the conscience must first be good before the action can be good if the roote be corrupt the fruits are answerable IV. An euill conscience is the greatest enemie a man can haue because it doeth execute all the parts of iudgement against him It is the Lords fergeant God neede not sende out processe by any of his creatures for man the conscience within man will arest him and bring him before God It is the gayler to keep man in prison in bolts and irons that he may be forth comming at the daie of iudgement It is the witnesse to accuse him the iudge to condemne him the hangman to execute him and the flashings of the fire of hell to torment him Againe it makes a man to be an enemy to God because it accuseth him to God and makes him â—â—ie from God as Adam did when he had sinned Also he makes a man to be his owne enemie in that it doth cause to lay violent hands vpon himselfe and become his owne hangman or his own cut-throate And on the contrarie a good conscience is a mans best friend when all men intreat him hardly it will speake him faire comfort him it is a continuall feast and a paradise vpon earth V. The Scripture sheweth that they which neuer seeke good conscience haue terrible ends For either they die blockes as Nabal did or they die desperate as Caine Saul Achitophel Iudas VI. We must consider oâ—ten the terrible day of iudgemeÌ„t in which euery man must receiue according to his doings And that wee may then be absolued the best way is to seeke for a good conscience for if our coÌ„science be euill and condemne vs in this life God will much more condemne vs. And whereas we must passe through three iudgements the iudgement of men the iudgement of our conscience the last iudgement of God we shall neuer be strengthened against them and cleared in them all but by the seeking of a good conscience After that man hath got good conscience his second dutie is to keepe it And as the gouerning the shippe on the sea the pilote holding the helme iâ— his hand hath alwaies an â—ie to the compasse so we likewise in the ordering of our liues and conuersations must alwaies haue a special regard to conscience That we may keepe good conscience we must doe two things auoide the impediment thereof and vse conuenient preseruations Impediments of good conscience are either in vs or forth of vs. In vs our owne sinnes and corruptions When mens bodies lie dead in the earth there breede certaine wormes in them whereby they are consumed For of the flesh come the wormes which consume the flesh but vnlesse we take great heede out of the sinnes and corruptions of our hearâ—s there will breede a worme a thousand folde more terrible euen the worme of conscience that neuer dieth which will in a lingring manner wast the conscience the soule and the wholâ— man because he shall be alwaies dying and neuer dead These sinnes are specially three Ignorance vnmortified affections worldly lusts Touching the first namely ignorance it is a great and vsuall impediment of good conscience For when the mind erreth or misconceiueth it doth mislead the conscience and deceiue the whole man The waie to auoid this impediment is to doe our indeauour that we may daiely increase in the knoweledge of the word of God that it may dwell in vs plentifully to this ende wee must pray with Dauid that he would open our eies that we might vnderstaÌ„d the wonders of his lawe and withall wee must daily search the Scriptures for vnderstanding as men vse to search the mines of the earth for gold ore Prou. 2.4 Lastly wee must labour for spirituall wisdome that wee might haue the right vse of gods word in euery particular action that being by it directed we may discerne what we may with good conscience doe or leaue vndone The second impediment is vnstaied and vnmortified affections which if they haue their swing as wild horses ouertuâ—ne the chariot with men and all so they ouerturne and ouercarrie the iudgement and conscience of man and therefore when they beare rule good conscience takes no place Now to preuent the daunger thâ—â— comes hereby this course must be followed When we would haue a sword or a knife not to hurt our selues or others we turne the edge of it And so that we may preuent our affections from hurting and annoying the conscience we must turne the course of them by directing them from our neighbours to our selues and our owne sinnes or by inclining them to God and Christ. For example choller and anger directs it selfe vpon euery occasion against our neighbour and thereby greatly indamageth the conscience Now the course of it is turned when we begin to be displeased and to be angrie with our selues for our owne sinnes Our loue set vpon the worlde is hurtfull to the conscience but when we once begin to set our loue on God in Christ and to loue the blood of Christ aboue all the world then contrariwise it is a furtherance of good conscience The third impediment is worldly lusts that is the loue and exceeding desire of riches honours pleasures Euery man is as Adam his good conscience is his paradise the forbidden fruit is the strong desire of these earthly things the serpent is the old enemie the deuill who if he may bee suffered to intangle vs with the loue of the world will straighâ— waie put vs out of our paradise and barre vs from al good conscience The remedie is to learne the lesson of Paul Phil. 4. 12. which is in euery estate in which God shal place vs to be content esteeming euermore the present condition the best for vs of all Now that this lesson may be learned we must further labour to
vs our debts and to it we say Amen that is that our petitions shall without doubt be graunted vnto vs. Aug. serm de Temp. 182. And here note that the Church of Rome in the doctrine of iustification by faith cuts off the principall part and propertie thereof For in iustifying faith two things are required first Knowledge reuealed in the word touching the meanes of saluation secondly an Applying of things knowne vnto our selues which some call affiance Nowe the first they acknowledge but the second which is the very substance and principall part thereof they denie III. Reason The iudgement of the auncient Church August I demande nowe doest thou beleeue in Christ O sinner Thou saiest I beleeue What beleeuest thou that all thy sinnes may freely be pardoned in him Thou hast that which thou beleeuest Bernard The Apostle thinketh that a man is iustified freely by faith If thou beleeuest that thy sinnes cannot bee remitted but by him alone against whome they were committed but goe further and beleeue this too that by him thy sinnes are forgiuen thee This is the testimonie which the holy Ghost giueth in the heart saying thy sinnes are forgiuen thee Cyprian God promiseth thee immortalitie when thou goest out of this world and doest thou doubt This is indeed not to know God and this is for a member of the Church in the house of faith not to haue faith If wee beleeue in Christ let vs beleeue his wordes and promises and wee shall neuer die and shall come to Christ with ioyfull securitie with him to raigne for euer The II. difference touching faith in the act of iustification is this The Papist saith we are iustified by faith because it disposeth a sinner to his iustification after this manner By faith saith he the mind of man is inlightened in the knowledge of the lawe and gospell knowledge stirs vp a feare of hell with a consideration of the promise of happines as also the loue feare of God hope of life eternall Now when the heart is thus prepared God infuseth the habit of charitie other vertues wherby a sinner is iustified before god We say otherwise that faith iustifieth because it is a supernaturall Instrument created by God in the heart of man at his conuersion whereby he apprehendeth and receiueth Christs righteousnes for his iustification In this their doctrine is a twofold error I. that they make faith which iustifieth to goe before iustification it selfe both â—or order of nature as also for time whereas by the worde of God at the very instant when any man beleeueth first he is then iustified and sanctified For he that beleeueth eateth and drinketh the bodie and blood of Christ and is alreadie passed from death to life Ioh. 6.54 The second is that faith beeing nothing else with them but an illumination of the minde stirreth vp the will which beeing mooued helped causeth in the heart many spirituall motions and thereby disposeth man to his future iustification But this indeed is as much as if we should say that dead men onely helped can prepare themselues to their future resurrection For we are all by nature dead in sinne and therefore must not onely be inlightened in mind but also renued in will before we can so much as wil or desire that which is good Nowe we as I haue said teach otherwise that faith iustifieth as it is an instrument to apprehend and apply Christ with his obedience which is the matter of our iustification This is the trueth I prooue it thus In the couenant of grace two things must be considered the substance thereof and the condition The substance of the couenant is that righteousnes and life euerlasting is giuen to Gods Church and people by Christ. The condition is that we for our parts are by faith to receiue the foresaid benefits and this condition is by grace as well as the substance Now then that we may attaine to saluation by Christ he must be giuen vnto vs really as he is propounded in the tenour of the foresaid couenant And for the giuing of Christ God hath appointed speciall ordinances as the preaching of the word and the administration oâ—â—â—e Sacraments The word preached is the power of God to saluation to euery one that beleeues and the end of the sacraments is to communicate Christ with all his benefits to them that come to be partakers thereof as is most plainely to be seene in the supper of the Lord in which the giuing of bread and wine to the seuerall communicants is a pledge and signe of Gods particular giuing of Christs bodie and blood with all his merits vnto them And this giuing on Gods part cannot be effectuall without receiuing on our parts and therfore faith must needes be an instrument or hand to receiue that which God giueth that we may find comfort by this giuing The III. difference concerning faith is this the Papist saith that a man is iustified by faith yet not by faith alone but also by other vertues as hope loue the feare of God c. The reasons which are brought to maintaine their opinion are of no moment I. Reason Luke 7.47 Many sinnes are forgiuen her because shee loued much Whence they gather that the woman here spoken of was iustified and had the pardon of sinnes by loue Ans. In this text loue is not made an impulsiue cause to mooue God to pardon her sinnes but onely a figne to shew and manifest that God had alreadie pardoned them Like to this is the place of Iohn who saith 1. Ioh. 3. 14. We are translated from death to life because wee loue the brethreÌ„ where loue is no cause of the chaÌ„ge but a signe consequent therof II. Reason Gal. 5.6 Neither circumcision nor vncircumeision auaileth any thing but faith that worketh by loue Hence they gather that faith doeth iustifie togither with loue Ans. The propertie of true faith is to apprehend and receiue something vnto it selfe and loue that goes alwaies with faith as a fruite and an vnseparable companion thereof is of another nature For it doeth not receiue in but as it were giue out it selfe in all the duties of the first and second table towards God and man and this thing faith by it selfe cannot doe and therefore Paul saieth that faith worketh by loue The hand hath a propertie to reach out it selfe to lay hold of any thing and to recâ—â—ue a gift but the hand hath no propertie to cut a peece of wood of it selfe without saw or knife or some like instrument yet by help of theÌ„ it can either deuide or cut Euen so it is the nature of faith to goe out of it selfe to receiue Christ into the heart as for the duties of the first and second table faith cannot of it selfe bring them forth no more then the hand can deuide or cut yet ioyne loue to faith then can it practise duties commended concerning God and man
it selfe can make any man to merit But where may wee finde these workes not in the person of any meere man or angel nor in all men and angels but onely in the person of Christ God and man whose workes are not onely answerable to the perfection of the lawe but goe farre beyond the same For first the obedience of his life considered alone by it selfe was answerable euen to the rigour of the lawe and therefore the sufferings of his death and passion were more then the lawe could require at his hand considering it requireth no punishment of him that is a doer of all things contained therein Secondly the very rigour of the lawe requireth obedience onely of them that are meere men but the obedience of Christ was the obedience of a person that was both God and man Thirdly the lawe requires personall obedience that is that euery man fulfill the law for himselfe and it speakes of no more Christ obeyed the law for himselfe not because hee did by his obedience merit his owne glorie but because he was to be a perfect and pure high priest not onely in nature but also in life and as he was a creature he was to be conformable to the lawe Nowe the obedience which Christ performed was not for himselfe alone but it serueth also for all the elect considering it was the obedience of God as Paul signified when he said feede the Church of God which he purchased with his blood it was sufficient for many thousand worlds by reason the lawe requireth no obedience of him that is God this obedience therefore may truely be tearmed a worke of supererrogation This one wee acknowledge and beside this we dare acknowledge none And thus farre we agree with the Church of Rome in the doctrine of the estate of perfection and further wee dare not goe The difference The Papists hold as the writings of the learned among them teach that a man beeing in the state of grace may not onely keep all the commandements of the lawe and thereby deserue his owne saluation but also goe beyonde the lawe and doe workes of supererrogation which the lawe requireth not as to performe the vowe of single life and the vow of regular obedience c. And by this meanes they say men deserue a greater degree of glorie then the lawe can affoard Of perfection they make two kinds one they call necessarie perfection which is the fulfilling of the lawe in euery commandement whereby eternall life is deserued The second is profitable perfection when men doe not onely such things as the law requires but ouer and besides they make certain vowes and performe certaine other duties which the law inioynes not for the doing whereof they shall bee rewarded with a greater measure of glory then the lawe designeth This they make plaine by comparison Two souldiers fight in the fielde vnder one and the same captaine the one onely keepes his standing and thereby deserues his paie the other in keeping of his place doth also winne the enemies standard or doe some other notable exploit now this man besides his pay deserues some greater reward And thus say they it is with all true Catholikes in the state of grace they that keep the law shall haue life eternall but they that doe more then the lawe as workes of supererrogation shall be crowned with greater glorie This is their doctrine But we on the contrarie teach that albeit we are to striue to a perfection as much as we can yet no man can fulfill the lawe of God in this life much lesse doe workes of supererrogation for the confirmation whereof these reasons may be vsed I. In the morall lawe two things are commanded First the loue of God and mā Secondly the manner of this loue nowe the manner of louing God is to loue him with all our heart and strength Luk. 10.27 Thou shalt loue the Lord thy God with all thy heart and with all thy soule and with all thy strength and with all thy thought c. As Bernard said The measure of louing god is to loue him without measure and that is to loue him with the greatest perfection of loue that can befall a creature Hence it followes that in louing God no man can possibly doe more then the lawe requireth and therfore the performance of all vowes whatsoeuer all like duties comes short of the intention or scope of the law II Reason The compasse of the law is large comprehendeth in it more then the minde of man can at the first conceiue for euery commandement hath two parts the negatiue and the affirmatiue In the negatiue is forbidden not onely the capitall sinne named as murther theft adulterie c. but all sinns of the same kinde with all occasions and prouocations thereto And in the affirmatiue is commanded not onely the contrarie vertues as the loue of God and the loue of our neigbours honour life chastitie goods good name but the vse of all helpes and meanes whereby the saide vertues may bee preserued furthered and practised Thus hath our Sauiour Christ himselfe expounded the lawe Math. 5.6 vpon this plaine ground I conclude that all duties pertaining to life and manners come within the list of some morall commandement And that the Papists making their works of supererrogation meanes to further the loue of God and man must needes bring them vnder the compasse of the lawe Vnder which if they be they cannot possibly goe beyonde the same Reason III. Luk. 17.10 When ye haue done all those things that are commanded vs we are vnprofitable seruāts we haue done that which was our duty to do The Papists answer that we are vnprofitable to God but not to our selues but this shift of theirs is beside the very intent of the place For a seruant in doing his duty is vnprofitable euen to himselfe and doth not so much as deserue thanks at his masters hand as Christ saith v 9◠Doeth he thanke that seruant Secondly they answer that we are vnprofitable seruants in doing things commanded yet when we doe things prescribed in the way of counsell we may profit our selues and merit thereby But this aunswere doeth not stand with reason For things commanded in that they are commaunded are more excellent then things left to our libertie because the will and commandement of God giues excellencie and goodnesse vnto them Againe counsells are thought to bee harder then the commandements of the lawe and if men cannot profit themselues by obedience of morall precepts which are more easie much lesse shall they be able to profit themselues by counsels which are of greater difficultie Reason IV. If it be not in the abilitie and power of man to keepe the lawe then much lesse is he able to doe any worke that is beyond and aboue all the lawe requireth but no man is able to fulfill the lawe and therefore no man is able to supererrogate Here the papists denie the proposition for say they
kind of feare or sorrow is commanded Malac. 1.6 If I be a father where is my feare if I be a lord where is my feare And Chrysostome saith that the feare of hell in the heart of a iust man is a strong man armed against theeues and robbers to driue them from the house And Ambrose saith that Martyrs in the time of their sufferings confirmed themselues against the crueltie of persecuters by setting the feare of hell before their eyes Abuses touching Confession are these The first is that they vse a forme of confession of their sinnes vnto God vttered in an vnknowne language beeing therefore foolish and ridiculous withall requiring the aide and intercession of dead men and such as be absent whereas there is but one Mediatour betweene God and man the man Iesus Christ. The second is that they in practise make confession of their sinnes not onely to God but to the Saints departed in that they make praier to them in which they aske their intercession for the pardon of their sinnes and this is not onely to match them with God in seeing and knowing the heart but also to giue a part of his diuine worship vnto them The third and principall abuse is that they haue corrupted Canonicall confession by turning it into a priuate auricular confession binding all men in conscience by a law made to confesse all their mortall sinnes with all circumstances that change the kind of the sinne as farre as possibly they can remember once euery yeare at the least and that to a priest vnlesse it be in the case of extreame necessitie But in the word of God there is no warrant for this confession nor in the writings of Orthodoxe antiquitie for the space of many hundred yeares after Christ as one of their owne side auoucheth And the commandement of the holy Ghost Confesse one for an other and pray one for an other Iam. 5.17 bindes as well the priest to make confession vnto vs as any of vs to the priest And whereas it is said Math. 3. that many were baptised confessing their sinnes and Act. 19.18 Many that beleeued came and confessed and shewed their workes the confession was voluntarie and not constrained it was also generall and not particular of all and euery sinne with the necessarie circumstances thereof And in this libertie of confession the Church remained 1200. yeares till the Councill of Lateran in which the law of auricular confession was first inacted beeing a notable inuention seruing to discouer the secrets of men and to inrich that couetous and ambitious See with the reuenewes of the world It was not knowne to Augustine when he said What haue I to doe with men that they should heare my confessions as though they should heale my diseases nor to Chrysostome when he saith I doe not compell thee to confesse thy sinnes to others And If thou be ashamed to confesse them to any man because thou hast sinned say them daily in thine owne minde I doe not bid thee confesse them to thy fellow seruant that he should mocke thee confesse them to God that cureth them The abuse of Satisfaction is that they haue turned canonicall satisfaction which was made to the congregation by open offenders into a satisfaction of the iustice of God for the temporall punishment of their sinnes Behold here a most horrible prophanation of the whole Gospel and specially of the satisfaction of Christ which of it selfe without any supplie is sufficient euery way for the remission both of fault and punishment But of this point I haue spoken before Hitherto I haue handled and prooued by induction of sundrie particulars that we are to make a separation from the present Church of Rome in respect of the foundation and substance of true religion Many more things might be added to this very purpose but here I conclude this first point adding onely this one caueat that we make separation from the Romane religion without hatred of the persons that are maintainers of it Nay we ioyne in affection more with them then they with vs. They die with vs not for their religion though they deserue it but for the treasons which they intend and enterprise we are readie to doe the duties of loue vnto them inioyned vs in the word we reuerence the good gifts in many of them we pray for them wishing their repentance and eternall saluation Now I meane to proceede and to touch briefly other points of doctrine contained in this portion of Scripture which I haue now in hand In the second place therefore out of this commaundement Goe out of her my people I gather that the true Church of God is and hath beene in the present Romane Church as corne in the heape of chaffe Though Poperie raigned and ouerspread the face of the earth for many hundred yeares yet in the middest thereof God reserued a people vnto himselfe that truly worshipped him and to this effect the holy Ghost saith that the Dragon which is the deuill caused the woman that is the Church to flie into the wildernesse where he sought to destroy her but could not and shee still retaines a remnant of her seede which kept the commaundements of God and haue the testimonie of Iesus Christ. Now this which I speake of the Church of Rome can not be saide in like manner of the congregations of Turkes and other infidels that the hidden Church of God is preserued among them because there is no meanes of saluation at all whereas the Church of Rome hath the Scriptures though in a straunge language and baptisme for the outward forme which helpes God in all ages preserued that his Elect might be gathered out of the middest of Babylon This serues to stoppe the mouthes of Papists which demaund of vs where our Church was fourescore yeares agoe before the daies of Luther whereby they would insinuate to the world that our Church and religion is greene or newe but they are answered out of this very text that our Church hath euer beene since the daies of the Apostles and that in the very midst of the papacie It hath bin alwaies a Church and did not first begin to be in Luthers time but onely then began to shew it selfe as hauing bin hid by an vniuersall Apostasie for many hundred yeares together Againe we haue here occasion to consider the dealing of God with his owne church and people He will not haue them for externall societie to be mixed with their enemies and that for speciall purpose namely to exercise the humilitie and patience of his few seruants When Elias saw idolatrie spred ouer all Israel he went a part into the wildernes and in griefe desired to die And Dauid cried out Woe is me that I am constrained to dwell in Mesheck and to haue my habitation in the tents of Kedar Psal. 120.5 And iust Lot must haue his righteous soule vexed with seeing and hearing the abhominations of Sodom Thirdly by this
grace from the sentence of the Law pricking the conscience Q. How is it done A. By praying with sending vp lowd cries for Gods fauour in Christ in the pardoning of sinne and with feruent perseuerance herein till the desire of the heart be graunted Q. What followeth after all this A. God then according to his mercifull promise le ts the poore sinner feel the assurance of his loue wherewith he loueth him in Christ which assurance is a liuely faith Q. Are there diuers degrees and measures of true faith A. Yea. Q. What is the least measure of true faith that any man can haue A. When a man of an humble spirit by reason of the littlenes of his faith doth not yet feele the assurance of the forgiuenes of his sinnes and yet he is perswaded that they are pardonable and therefore desireth that they should be pardoned and with his heart praieth to God to pardon them Q. How doe you know that such a man hath faith A. These desires and prayers are testimonies of the Spirit whose property it is to stirre vp a longing and a lusting after heauenly things with sighes and grones for Gods fauour mercie in Christ. Now where the spirit of Christ is there is Christ dwelling and where Christ dwelleth there is true faith how weake soeuer it be Q. What is the greatest measure of faith A. When a man daily increasing in faith comes to be fully perswaded of Gods loue in Christ towards himselfe particularly and of the forgiuenesse of his owne sinnes Q. When shall a Christian heart come to this full assurance A. Not at the first but in some continuance of time when he hath beene well practised in Repentance and hath had diuers experiences of Gods loue vnto him in Christ then after them will appeare in his heart the fulnesse of perswasion which is the ripenes and strength of faith Q. What benefits doth a man receiue by his faith in Christ A. Hereby he is iustified before God and sanctified Q. What is this to be iustified before God A. It comprehendeth two things the first to be cleared from the guiltines and punishment of sinne the second to be accepted as perfectly righteous before God Q. How is a man cleared from the guiltines and punishment of his sinnes A. By Christs sufferings and death vpon the crosse Q. How is he accepted righteous before God A. By the righteousnes of Christ imputed to him Q. What profit comes by beeing thus iustified A. Hereby and by no other meanes in the world the beleeuer shall be accepted before Gods iudgement seat as worthie of eternall life by the merits o the same righteousnes of Christ. Q. Doe not good works then make vs worthie of eternall life A. No for God who is perfect righteousnes it selfe will finde in the best workes we doe more matter of daâ—uation then of saluation and therefore we must rather condemne our selues for our good workes then looke to be iustified before God thereby Q. How may a man know that he is iustified before God A. He neede not ascend into heauen to search the secret counsell of God but rather desceÌ„d into his own heart to search whether he be sanctified or not Q. What is it to be sanctified A. It comprehendeth two things the first to be purged from the corruption of his owne nature the second to be indued with inward righteousnes Q. How is the corruption of sinne purged A. By the merits and power of Christs death which beeing by faith applied is as a corasiue to abate consume and weaken the power of all sinne Q. How is a man indued with inherent righteousnes A. Through the vertue of Christs resurrection which beeing applied by faith is as a restoratiue to reuiue a man that is dead in sinne to newnes of life Q. In what part of a man is sanctification wrought A. In euery part both bodie and soule Q. In what time is it wrought A. It is begunne in this life in which the faithfull receiue onely the first fruites of the Spirit and it is not finished before the ende of this life Q. What graces of the Spirit doe vsually shew themselues in the heart of a man sanctified A. The hatred of sinne and the loue of righteousnes Q. What proceedes of them A. Repentance which is a setled purpose in the heart with a carefull indeauour to leaue all his sinnes and to liue a Christian life according to all Gods commandements Q. What goeth with repentance A. A continuall fighting and strugling against the assaults of a mans owne flesh against the motions of the deuill and the inticements of the world Q. What followeth after a man hath gotten the victorie in any temptation or affliction A. Experience of Gods loue in Christ and so increase of peace of conscience and ioy in the holy Ghost Q. What followes iâ— in any temptation he be ouercome and through infirmitie fall A. After a while there will arise a godly sorrow which is when a man is grieued for no other cause in the world but for this onely that by his sinne he hath displeased God who hath beene vnto him a most mercifull and louing Father Q. What signe is there of this sorrow A. The true signe of it is this when a man can be grieued for the very disobedience to God in his euill word or deed though he should neuer be punished and though there were neither heauen nor hell Q. VVhat followes after this sorrow A. Repentance renewed a fresh Q. By what signes will this repentance appeare A. By seauen 1. A care to leaue the sinne into which he is fallen 2. An vtter condemning of himselfe for it with a crauing of pardon 3. A great anger against himselfe for his carelesnes 4. A feare least he should fall into the same sinne againe 5. A desire euer after to please God 6. A zeale of the same 7. Reuenge vpon himselfe for his former offence The fifth Principle expounded Q. What outward meanes must we vse to obtaine faith and all blessings of God which come by faith A. The preaching of Gods word and the administration of the Sacraments and praier Q. Where is the word of God to be found A. The whole word of God needfull to saluation is set downe in the holy Scriptures Q. How know you that the Scriptures are the word of God and not mens pollicies A. I am assured of it First because the holy Ghost perswadeth my conscience that it is so Secondly I see it by experience for the preaching of the Scriptures haue the power of God in them to humble a man when they are preached and to cast him down to hell and afterward to restore and raise him vp againe Q. What is the vse of the word of God preached A. First it breedeth and then it increaseth faith
Vers. 4. Vers. 5. Vers. 6. profession without practise a note of an hypocrite Vers. 7. Sinceâ—itie of life and religion a note of communion with God Vers. 8. To professe perfeâ—â—â—anâ—iâ—â—cation in thâ— life a nâ—te of an hypocrite Vers. 9. Humble confession of sin to God is a note of remiâ—â—ion of sinne Vers. 10. Vers. 1. Vers. 2. Vers. 3. An endeuour to keepe the commandements a signe of faiâ—h Vers. 4. Faith without obedience a note of an hypocrite Vers. 5. Vers. 6. Vers. 7. Vers. 8. Vers. 9. Profession ioined with haâ—reâ— and malice a note of an hypocrite Vers. 10 Loue of our â—rother a signe of regeneration Vers. 11. Vers. 12. Vers. 13. Vers. 14. Vers. 15. Vers. 16. Vers. 17. Vers. 18. Vers. 19. Vers. 20. Gods spirit dwelling in the heart a signe of perseuerance Vers. 21. Vers. 22. Papists denie Iesus to be Christ for though in words they magnifie him yet in their doctrine by necessarie consequent they denie him to be a king a priest a prophet Vers. 23. Vers. 24. Vers. 25. Perseuerance in the knowledge and obedience of the Gospell a signe of communion with Christ. Vers. 26. Vers. 27. Vers. 28. Vers. 29. Vers. 1. Vers. 2. Vers. 3. A desire and an endeauour to vse good meanes to clense ourselues of our corruptions and priuie sinnes is a marke of adoption Vers. 4. Vers. 5. Vers. 6. Vers. 7. Vers. 8. Vers. 9. Loosenes of life or the practiâ—e of sinne a note of the â—hild of the deuil for the present time Vers. 10. Vers. 11. Vers. 12. Vers. 13. Vers. 14. To loue a Christian â—ecause he is a Christian or godly man is a note of Gods child Vers. 15. Vers. 16. Vers. 17. Compassion stirring in the heart a note of loue Vers. 18. Works of mercy signes of loue Vers. 19. Sincere loue â— note of sâ—ncere profeâ—sion Vers. 20. vers 20. Boldnes in praies a signe of a pacified conscience vers 21. vers 22. vers 23. vers 24. The operation of Gods spirit in sanctifying vs a signe of communion with God Vers. 1. v. 2. v. 3. v. 4. v. 5. v. 6. v. 7. v. 8. Vers. 9. vers 10. vers 11. vers 12. vers 13. vers 14. vers 15. A sincere confession or the Gospel a note of coÌ„munion with Christ. vers 16. vers 17. To â—e like God in holines of life is a â—igne of his loâ—e to vs particularly vers 18. vers 19. Our loue of God a signe that he loueth vs particularly vers 20. vers 21. Vers. 1. v. 2. An endeuour to obey the commaÌ„dements a â—igne of loue of our brother v. 3. v. 4. v. 5. v. 6. Proofes inuincible that Iesus of Nazareth the son of Marie was the sonne of God against the Iewes v. 7. v. 8. vers 9. vers 10. vers 11. vers 12. vers 13. vers 14. vers 15. A signe of our praiers granted vs if God doe but heare them vers 16. vers 17. vers 18. vers 19. vers 20. vers 21. Vers. 1. Vers. 2. Sinceritie of life in righteousnesâ—e and holinesse a note of gods child Vers. 3. Seuen notes of an vpright man Vers. 4. Vers. 5. Vers. 6. 1. Cor. 2. 10. Mat. 11.27 â— Cor. 2.16 Ro. 12. 34. The elect by the testimony of the holy Ghost are mâ—de sure of â—heir election Ioh. 16. 13. 1. Cor. 2.10 Ioh. 16.13 Rom. 8. 15. Gal. 4.6 Rom. 8.9 Vers. 2. The elect out of the word of God their conscience making the assumption at length they may be certainly perswaded of their predestination a That whereby a man applies the generall promiâ—e to himâ—elfe Deut. 27.26 They which doe truly beleeue know that they beleeue 2. Cor. 15. 65. Ier. 32.40 Luk. 22. 32. Vers. 3 â—y the effects of predeâ—tination a man may gather his predestinatioÌ„ Heb. 11.10 The effects of predestination which are in vs are like seâ—lâ—s impâ—inting the imâ—ge of Gods â—lectiâ—n in vs. Ioh. 10. 14. Gal. 4.9 1. Ioh. 4. 10. 1. Ioh. 4.7 Rom. 5.51 Eph. 1.4 Rom. 8. 3â— 2. Ti. 2.19 Apoc. 2.3 Ioh. 6.27 2. Cor. 1.21 Eph. 1.13 4.30 The chief effects of predeâ—â—ination by which the elect are discerned froÌ„ the reprobate 2. Cor. 13.5 Rom. 8. 30. The weaknes of our faith as touching our eternal elecâ—ion by what staies it may bee held vp Ioh. 16. 13. Eph. 1.5 Howe a man may knowe whether the testimonie which is giuen of the spirit be of the spirit or noâ— Whereby a man may know whether his fâ—ith be true faith or not The end of our predestination The meanes to which we are predestinate how many they be and which Eph. 2.20 The first benefit of God predesâ—â—natâ—ng vs is Christ. Eph. 1.4 c Gal. 4â—6 2. Tim. 1.9 Rom. 8. 30. Ioh. 8.47 Rom. 1.7 1. Cor. â— â—â— Tit. 1.1 Heb. 11.6 1. Cor. 7.25 Rom. 8. â—0 Eph. 1.4 Eph. 1.4,5 Ioh. 3.6 Rom. 8.1 and 5. Psal. 45. 8. Psal. 119. 113. 40. 5. 101.3 26.5 Rom. 7.22 1. Ioh. 3.7 Eph. 2.10 Eph. 1.4 1. Ti. 1. 19. Tit. 1.15 2. Pet. 1.10 Rom. 8.20 Gal. 4.6 Psal. 50.15 Rom. 7.27 Phil. 1. 23. 10. 2. Tim. 4â—1â— Apoc. 22. 17,20 Mat. 6.10 Ps. 50.15 Rom. 3.5 and 8.28 Rom. 8. 31. Mat. 24.24 Ier. 23.40 The vse of this doctrine 1. Cor. 7.25 Eph. 1.4 2. Tit. â— 11 Ioh. 3.36 Luk. 16. 14. Mat. 15.19 Act. 19. 15. 2. king 4.24 vers 35. Isa. 19.18 Rom. 15.6 Psal. 141.3 Psal. 51. 17. Eph. 6.19 Prou. 16. 1. Exod. 20.7 3. Ioh. 12. 1. Cor. 1. 11. Gen. 37.2 2. King 6.8 2. Cor. 13. 1. Cor. 4.5 Aug. lib. 10. confess 23. Prou. 27.2 2. Cor. 11. 21. Iam. 1.19 Prou. 18.13 a Chrys. hom 22. ad pop Antioch Lib. de nat grat Mat. 12.36 Coloss. 4.6 Eph. 4.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5.3 Psal. 16. 4. Iob. 1.5 1. Kin. 21. 10. 1,2,3,4,5 6,7,8,9 Act. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prou. 6 23. Pro. 19.11 Prou. 1.7 Eccl. 12. 13. Psal. 14.1 and 38.5 Gen. 34.7 Act. 10 3â— Gen. 39.9 2. Sa. 16 1â— Pro. 10.31 Luk. 23. 14. Psal. 16.2 Pro. 12.22 Prou. 17.7 Mat. 10.32 1. king 5.25 a Iam. 3. 12. Pro. 2. 22. c Rom. 3. 8. c Ioh. 8.44 d 1. Cor. 13.6 Deut. 28.58 Leuit. 21.11 vaykkobh Ex. 30. 31. a Ioh. 19.8 Mat. 5. 39. Parac lib. de Tartaro Mat. 27.25 Lonicerus theat hist. prec ept 4. Idem 1. Cor. 12.13 Act. 11.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic Ro. 11.4 1. Pet. 3.6 Mar. 10.18 2. Cor. 12.2 Ioh. 19.26 Luk. 4.6 1. Tim. 1.13 15. 1. Cor. 25.9 Tit. 3.2 â— Iud. 6.12 Ruth 2.4 mat 10. 11. 12,13 Arist. de hist. animal l. 1. cap. 10. probl sect 33. Plin. l. 28. cap. 2. Pro. 15. 23. 1. Sam. 24. 7,8 Iudg. 8.3 Rom. 12. 14. 1. Pet. 3.4 2. King 18. 36. 1. Sam. 1. 15 Gen. 40. 15. Dan. 6.22 Ioh. 8.48,49 Act. 23. 1. Psal. 26. Psal. 37. 32,33 Gal. 6.1 Gen. 13.8.9 2. Sam. 12. 1. Tim. 5. 1. 1. Cor. 4.6
righteousnes to euery one that beleeueth Rom. 10. Here may be obiected I. Christ as he is man is bound to performe obedience to the law for himselfe Answer He is not bound by nature but of his owne accord for he was not a bare man but God and man And albeit Christ did neither suffer nor fulfill the law but in that flesh which he tooke vpon him yet by reason of the hypostaticall vnion this his passion and obedience hath respect vnto the whole person considered as God and man and therefore his obedience was not due on his part and so was without merit to himselfe yea in that the flesh of Christ is vnited to the person of the Word and so exalted in dignitie and sanctitie aboue all Angels it may seeme to be exempted from this naturall obligation of performing the law II. If then Christ performed the law for vs we are no more now bounden to the obseruance of the same as we doe not vndergoe eternall punishments for our sinnes the which Christ in his person did beare vpon the crosse Answer If we keepe the same respect of performing obedience to the law the consequence is very true otherwise it is not so for Christ performed obedience to the law for vs as it is the satisfaction of the law but the faithfull they are bounden to obedience not as it is satisfactorie but as it is a document of faith and a testimonie of their gratitude towards God or a meanes to edifie their neighbours euen as Christ suffering punishments for our sinnes we also suffer punishments as they are either trialls or chastisments vnto vs. III. The law and iustice of God doth not togither exact both namely obedience and punishment Answer In mans perfect estate the iustice of God requireth onely obedience but in his estate corrupted he requireth both obedience and punishment Punishment as the law is violated obedience that legall iustice may be performed Gal. 3.10 It is therefore plaine that not onely Christs passion but also his legall obedience is our righteousnes before God Iustification hath two parts Remission of sinnes and imputation of Christs righteousnes Remission of sinnes is that part of iustification whereby he that beleeueth is freed from the guilt and punishment of sinne by the merits of the passion of Christ. Coloss. 1.21,22 You hath he now reconciled in the body of his flesh through death to make you holy and vnblameable and without fault in his sight 1. Pet. 2.24 Who in his owne flesh bare our sinnes in his bodie on the tree that we beeing deliuered from sinne should liue in righteousnes by whose stripes ye are healed Imputation of righteousnes is the other part of iustification whereby such as beleeue hauing the guilt of their sinnes couered are accounted iust in the sight of God through Christs righteousnes 2. Cor. 5.21 Psal. 32.1 Blessed is he whose wickednes is forgiuen and whose sinne is couered Rom. 4. the whole chapter where the Apostle repeateth imputation eleuen times Philip. 3.9 I haue counted all things losse and doe iudge them to be domage that I might winne Christ and might be fâ—â—â—d in him that is not hauing mine owne righteousnes which is by the law but that which is through the faith of Christ euen the righteousnes which is of God through faith The forme of iustification is as it were a kinde of translation of the beleeuers sinnes vnto Christ and againe Christs righteousnes vnto the beleeuer by meanes of Gods diuine imputation As is apparant in this picture falling This obedience of Christ is called the Righteousnes of God and of Christ. Of God I. not because it is in God but of God for it taketh all the power and merit it hath from the deitiâ— of the Sonne whence it is that Ieremie saith Iehouah our Righteousnesse II. God doth onely accept of it for vs because that alone maketh vs boldly to approch vnto Gods throne of grace that we may haue pardon for our sinnes and be receiued to eternall life It is also called the Righteousnesse of Christ because being out of vs it is in the humanitie of Christ as in a subiect Obiect I. No man is made iust by another mans iustice Answer This iustice is both an others and ours also An others because it is in Christ as in a subiect ours because by meanes of the forenamed vnion Christ with all his benefits is made ours Obiect II. The ancient fathers neuer dreamed of this imputatiue iustice and it may seeme too of no greater continuance then fiftie yeares Ans. This is both false impious to affirme August 3. Tract vpon Iohn saith All such as are iustified by Christ are iust not in themselues but in him Barnard in his sermon ad milites templi cap 11. Mors in Christi morte fugatur Christi iustitia nobis imputatur that is Death in Christ his death is put to flight and the iustice of Christ is imputed vnto vs. And in his 62. sermon vâ—on the Canticles Where is there any rest saith he but in the wounds of our Sauiour I will further sing but what mine owne iustice nay O Lord I will remember thy iustice alone for that is also my iustice For thou wast made of God vnto me iustice But should I feare whether that one iustice would suffice two nay it is not a short cloake that is not able to couer a couple Thy iustice is iustice for euermore and will both couer thee and me it is largely large and eternall iustice and in me it couereth the multitude of my sinnes c. August lib. de Spiritu litera cap. 9. 26. We must vnderstand this saying so The doers of the Law shall be iustified that we may know that there are no doers of the law but such as are iustified so that they are not first doers of the law and then iustified but first iustified and then doers of the law So it is said they shall be iustified as if it should be said they shall be reputed iust and acâ—ounted iust Iustification hath annexed vnto it Adoption whereby all such as are predestinate to be adopted receiue power to be actually accounted the sonnes of God by Christ. Eph. 1. 5. Who hath predestinate vs to be adopted through Iesus Christ vnto himselfe according to the good pleasure of his will By meanes of adoption God hath bestowed many notable priuiledges vpon his children I. They are the Lords heires apparant Rom. 8.17 If we be children we be also heires euen the heires of God II. They are fellow heires with Christ yea kings Rom. 8. 17. Rev. 1.6 And made vs Kings and Priests euen to God his Father III. All their afflictions yea euen their wants and offences are turned to trials or fatherly chastisments inflicted vpon them for their good Rom. 8.28 We know that all things worke together for the best vnto them that loue God 36. It is written for thy sake are we killed all the day long we are
counted as sheepe for the slaughter 37. Neuerthelesse in all these things we are more then conquerours thorough him that loued vs. Psal. 89.32 I will visit their transgressions with the rodde and their iniquitie with strokes 33. Yet my louing kindnes will I not take from him 2. Cor. 12.7 There was giuen vnto me a pricke in the flesh the messenger of Satan to buffet me because I should not be exalted out of measure 2. Sam. 7. 14. I will be to him a father and he shall be to me a sonne and if he sinne I will chasten him with the rodde of men and with the plagues of the children of men IV. They haue dominion ouer all creatures yet so as that in this life they haue onely right to the thing but after this life also in the same Whence it is apparant that the faithfull alone haue the true vse of the Lords goods I. because their persons are in Christ acceptable vnto him in whom also they haue restitution made vnto them of those goods which they lost in Adam that they may with a good conscience vse them II. They vse them with thanksgiuing to their ends appointed by God 1. Cor. 3.22,23 Whether it be Paul or Apollos or Cephas or the world or life or death whether they be things present or things to come euen all are yours Heb. 2.7 Thou madest him little inferiour to the Angels thou crownedst him with glorie and honour and hast set him aboue the workes of thine hands 8. Thou hast put all things in subiection vnder his feete Last of all they may haue the Angels as ministring spirits attending vpon them for their good Hebr. 1.14 Are they not all ministring spirits sent forth to minister for their sakes which shall be heires of saluation Psal. 34.7 The Angel of the Lord pitcheth round about them that feare him and deliuereth them CHAP. 38. Concerning the third degree of the declaration of Gods loue THe third degree is Sanctification whereby such as beleeue beeing deliuered from the tyrannie of sinne are by little and little renued in holines and righteousnes 1. Ioh. 3.9 Whosoeuer is borne of God sinneth not for his seede remaineth in him neither can he sinne because he is borne of God Rom. 8.1 There is no condemnation to those which are in Christ Iesus which walke not after the flesh but after the spirit Sanctification hath two parts Mortification and Viuification The mortification of â—inne is the first part of sanctification whereby the power of sinne is abated and crucified in the faithfull Rom. 6.2 How shall we that are dead to sinne liue yet therein 3. Know ye not that all we which haue beene baptized into Iesus Christ haue beene baptized into his death 4. We are buried then with him by baptisme into his death that like as Christ was raised vp from the dead by the glorie of the father so we also should walke in newnes of life Eccles. 5.6 7 11 12 13. Galat. 5.24 They which are Christs haâ—e crucified the flesh with the affections and lusts thereof The meanes that worke mortification is the death buriall of Christ froÌ„ whence sinn being by it at the first nipped in the head proceedeth such a vertue as doth both keepe vnder the strength that it caÌ„not break out as it would and in man as it were in a graue doth cause it to die and eke putrifie Rom. 6.6 Our old man is crucified with him that the bodie of sinne might be destroyed The power of Christ his death is a certaine power issuing into his humanitie suffering and dying from his deitie whereby he did in the â—ame his humanitie both concerning the guilt and also the punishment vanquish our sinne imputed vnto him beeing our suretie that in like sort he in vs his members might by the same power abolish the corruption of sinne Viuification is the second part of sanctification whereby inherent holines being begun is still augmented and enlarged First we receiue the fiâ—st fruits of the spirit then a continuall encrease of them Eph. 4.23 Be renued in the spirit of your minde 24. And put on the new man which after God is created in righteousnes and true holines Eph. 2. 1. And you hath he quickned that were dead in trespasses and sinnes Gal. 2. 20. Thus I liue yet not I now but Christ in me and in that I now liue by the flesh I liue by the faith of the Sonne of God who hath loued me and giuen himselfe for me Rom. 8.23 We which haue the first fruits of the spirit euen we doe sigh in our selues waiting for the adoption euen the redemption of our bodies 1. Cor. 15.45 The first man Adam was made a liuing soule â—nd the second man Adam was made a quickning spirit The efficient cause of them both is the holy Ghost who doth by his diuine power conuey himselfe into the beleeuers hearts and in them by applying the power of Christ his death and resurrection createth holinesse Iob 3â— 24 25. Rom. 8.9 Now ye are not in the flesh but in the spirit because the spirit of God dwelleth in you but if any man haue not the spirit of Christ the same is not his 11. But if the spirit of him that raised vp Iesus from the dead dwell in you he that raised vp Christ from the dead shall also quicken your mortall bodies because that his spirit dwelleth in you The preseruatiue of viuification is a vertue deriued from Christs resurrection to those that are quickned which maketh them to rise vp to newnesse of life Philip. 3.10 That I may know him and the vertue of his resurrection The power of Christs resurrection is that whereby he â—irst did in his owne â—lesh as conquerer ouer death and sinne beginne to liue with God and to be exalted aboue euery name and then by it he in his members sinne beeing dâ—ad and buried doth cause in them a studie and purpose to liue according to the will of God Furthermore this inherent holines is to be distinguished into parts according to the seuerall faculties of the bodie soule of man 1. Th. 5.23 The very God of peace sanctifie you throughout And I pray God that your whole spirit soule and bodie may be kept blamelesse vnto the comming of our Lord Iesus Christ. I. The holines or renuing of the minde which is the illumination thereof to the knowledge of the will of God Coloss. 1.9 We cease not to pray for you and to desire that ye might be fully filled with knowledge of his will in all wisdom and spirituall vnderstanding 1. Cor. 12.8 To one is giuen by the spirit the speech of wisdome to an other the speech of knowledge by the same spirit Illumination is either spirituall vnderstanding or spirituall wisdome Spirituall vnderstanding is an illumination of the minde whereby it acknowledgeth the knowne truth of the word of God Spirituall wisdome is also an illumination of the minde whereby the same truth is applied to the
in the eyes of men did most of all triumph vpon the crosse then euery one of vs must learne to say with the Apostle Paul God forbid that I should reioyce in any thing but in the crosse of Christ Iesus our Lord. That we may say this truly first of all we must labour to haue the benefit of the crosse of Christ not onely in the remission but also in the mortification of our sinnes secondly we must not be discomforted but rather reioyce and triumph therein A Christian man can neuer haue greater honour then to suffer for the Gospel of Christ when God calleth him thereunto and therefore Saint Paul setteth forth another most glorious shew which all those must make that suffer any thing for Gods cause They must encounter with the world the flesh and the deuill and are placed as it were on a theater and in this conflict the beholders are men and angels yea the whole hoast of heauen and earth the vmpire or iudge is God himselfe who wil giue sentence of victorie on their side and so they shall ouercome We must not hereupon thrust our selues into danger but when it shall please God to call vs thereunto we must thinke our selues highly honoured of him As when God sendeth losse of friends of substance or good name or any other calamitie we must not despaire or be ouer grieued but rather reioyce and addresse our selues then with our Sauiour Christ to make a triumph Thus much of Christs triumph and the passion of his crosse Now followeth the second degree of his humiliation in these words And buried Where we must consider these points I. why it was needefull that Christ should be buried II. who was the author of his buriall III. the manner or preparation to his buriall IV. the place and time where and when he was buried Of these in order For the first the causes are many but especially foure why Christ was to be buried I. that the truth and certentie of his death might be confirmed vnto vs and that no man might so much as imagine that his death was a fantasticall death or his bodie a fantasticall bodie for men vse not to burie a liuing but a dead man or a man in shew but a true man II. that his buriall might be vnto him a passage from the estate of humiliation to the estate of exaltation which began in his resurrection and he could not haue risen againe if he had not beene first buried III. that the outward humiliation in the forme of a seruant which he tooke vpon him might be continued vpon him to the lowest degree of all and therefore it was not sufficient that he should be crucified euen to death but beeing dead he must be also buried IV. Christ was buried that he might not onely vanquish death on the crosse but euen after the manner of conquerours subdue him at his owne home and as it were plucke him out of his owne cabine or denne The authours of Christs buriall were Ioseph of Arimathea and Nichodemus who came to Iesus by night Now concerning them and this their fact there are many things worthie to be considered in this place First of all they were disciples of Christ and the difference betweene them and the rest is to be considered The other disciples though in number they were but few yet in the feast before his passion they openly followed him but when Christ was to be arraigned and the persecution of the Church of the new testament began in him then Iudas betraied him Peter denied him and the rest fled away yet euen at the same instant these two secret disciples of our Sauiour Christ Ioseph of Arimathea and Nichodemus take courage to themselues and in time of danger openly professe themselues to be Christs disciples by an honourable and solemne buriall God no doubt opening their hearts and inabling them to doe so The like is to be seene in all ages since the passion of Christ in the Church of God in which men zealous for the Gospel in peace haue beene timerous in persecution whereas weake ones haue stood out against their enemies euen vnto death it selfe The reason is because God will humble those his seruants which are oftentimes indued with great measure of graces and contrariwise exalt and strengthen the weake and feeble and the same no doubt will be found true among vs if it should please God to sende any new triall into the Church of England This serues to teach vs to thinke charitably of those which are as yet but weake among vs and withall in our profession to carrie a low saile and to thinke basely of our selues and in the whole course of our liues creepe alow by the ground running on in feare and trembling because the Lord oftentimes humbles those that be strong and giue courage and strength to weake ones boldly to confesse his name Secondly whereas these two disciples haue such care of the buriall of Christ we learne that it is our dutie to be carefull also for the honest and solemne buriall of our brethren The Lord himselfe hath commanded it Thou art dust and to dust thou shalt returne Also the bodies of men are the good creatures of God yea the bodies of Gods children are the temples of the holy Ghost therefore there is good cause why they should be honestly laid in the earth And it was a curse and iudgement of God vpon Iehoiakim that he must not be buried but like a dead asse be drawne and cast out of the gates of Ierusalem And so the Lord threatens a curse vpon the Moabites because they did not burie the king of Edom but burnt his bones into lime And therefore it is a necessarie dutie one neighbour and friend to looke to the honest buriall of another Hence it followes that the practise of Spaine and Italie and all popish cuntries which is to keepe the parts of mens bodies and such like reliques of Saints vnburied that they may be seene of men and worshipped hath no warrant dust they are and to dust they ought to be returned Furthermore the properties and vertues of both these men are seuerally to be considered And first to begin with Ioseph he was a Senatour a man of great account authoritie and reputation among the Iewes It may seeme a strange thing that a man of such account would abase himselfe so much as to take downe the bodie of Christ from the crosse It might haue beene an hinderance to him and a disgrace to his estate and calling as we see in these daies it would be thought a base thing for a knight or lord to come to the place of execution and take downe a thiefe from the hand of the hangman to burie him but this noble Senatour Ioseph for the loue he bare to Christ made no account of his state and calling neither did he scorne to take vpon him so base an office considering it was for the
honour of Christ where we learne that if we truly loue Christ and our hearts be â—et to beleeue in him we will neuer refuse to performe the basest seruice that may be for his honour nothing shall hinder vs. It is further said that he was a good man and a iust and also a rich man And the first appeareth in this that he would neither consent to the counsell nor fact of the Iewes in crucifying Christ. It is rare to finde the like man in these daies From this example we learne these lessons I. that a rich man remaining a rich man may be a seruant of God and also be saued for riches are the good blessings of God and in themselues doe no whit hinder a man in comming to Christ. But some will say Christ himselfe saith It is easier for a cable to goe through the eye of a needleâ— then a rich man to enter into the kingdome of heauen Answ. It is to be vnderstood of a rich man so long as he swelleth with a confidence in his wealth but we know that if a cable be vntwisted and drawne into small threeds it may be drawne through the eye of a needle so he that is rich let him denie himselfe abase himselfe and lay aside all confidence in himselfe in his riches and honour be as it were made small as twine threed and with this good Senatour Ioseph become the disciple of Christ he may enter into the kingdome of heauen But Christ saith in the parable that riches are thornes which choke the grace of God Answ. It is true they are thornes in that subiect or in that man that putteth his trust in them not in their owne nature but by reason of the corruption of mans heart who makes of them his God Saint Iohn saith further that Ioseph was a disciple of Christ but yet a close disciple for feare of the Iewes And this shewes that Christ is most ready to receiue them that come vnto him though they come laden with manifold wants I say not this that any hereby should take boldnes to liue in their sinnes but my meaning is that though men be weake in the faith yet are they not to be dismaied but to come to Christ who refuseth none that come to him Draw neere to God saith S. Iames and he will draw neere to you Christ doth not forsake any till they forsake him first Lastly the holy Ghost saith of him that he waited for the kingdome of God that is he did beleeue in the Messias to come and therefore did waite daily till the time was come wheÌ„ the Messias by his death and passion should abolish the kingdome of sinne and Satan and establish his owne kingdome throughout the whole world The same is said of Simeon that he was a good man and feared God and waited for the consolation of Israel This was the most principall vertue of all that Ioseph had and the very roote of all his goodnes and righteousnes that he waited for the kingdome of God For it is the propertie of faith whereby we haue confidence in the Messias to change our nature and to purifie the heart and to make it bring forth works of righteousnes There be many among vs that can talke of Christs kingdome and of redemption by him and yet make no conscience of sinne haue little care to liue according to the Gospel which they professe and all is because they doe not soundly beleeue in the Messias and they waite not for the kingdome of heauen therefore there is no change in them but we for our parts must labour to haue this affiance in the Messias with Ioseph and to waite for the second appearance that thereby we may be made new creatures hauing the kingdome of Satan battered and beaten downe in vs and the kingdome of God erected in our hearts Touching Nichodemus Saint Iohn saith that he came to Iesus by night Many men build vpon this example that it is lawfull to be present at the Masse so be it in the meane season we keepe our hearts to God and indeede such men are like Nichodemus in that they labour to burie Christ as much as they can though now after his resurrection he should not be buried againe But though Nichodemus durst not opeÌ„ly at the first professe the name of Christ yet after his death when there is most daunger he doth and by this meanes he reformeth his former action Thus much of the persons that buried Christ. The third thing to be obserued is the manner of Christs buriall which standeth in these foure points First they take downe his body from the crosse secondly they winde it thirdly they lay it in a tombe fourthly the tombe is made sure Of these in order First Ioseph taketh downe the bodie of Christ from the crosse whereon he was executed but marke in what maner he doth it not on his own head without leaue but he goeth to Pilate and beggeth the bodie of Christ and craueth libertie to take it downe because the disposing of dead bodies was in Pilates hand he beeing deputie at that time whereby we learne that in all our dealings and actions though they haue neuer so good an end our dutie is to proceede as peaceably with all men as may be as Saint Iames saith the wisdome that is from aboue is first pure then peaceable gentle c. Againe this teacheth vs that in all things which concerne the authoritie of the Magistrate and belong vnto him by the rule of Gods word we must attempt or doe whatsoeuer we doe by leaue And by this we see what vnaduised courses they take that being priuate men in this our Church will notwithstanding take vpon them to plant Churches without the leaue of the Magistrate beeing a Christian Prince Hauing thus taken the bodie of Christ downe they goe on to winde it And Ioseph for his part brought linnen cloathes and Nichodemus a mixture of myrrhe and aloes to the quantitie of an hundred pounds for the honourable buriall of Christ. His winding was on this manner they wrapped his bodie hastily in linnen clothes sweete odours put thereto Besides all this in the Iewes burialls there was embalming and washing of the bodie but Christs body was not embalmed or washed because they had no time to doe it for the preparation to the Passeouer drew neare And whereas these two men burie Christ at their owne cost and charges we are taught to be like affected to the liuing members of Christ when they want we must releeue and comfort theÌ„ liberallyâ— and freely It may here be demanded whether men may not be at cost in making funerals considering euen Christ himselfe is with much cost buried Ans. The bodies of all dead men are to be buried in seemely and honest manner and if they be honourable they may be buried honourably yet now there is no cause why mens bodies should be washed anointed and embalmed as