motion and as they are selfe taught but it is God that giueth it and that of an especiall goodnes I will not the death of a sinner saith the Lord but that hee conuerte and liue Eze. 18.23 33 And how is that possible If we were able to turne our selues vnto the Lord it were a more excellent worke then to create vs and experience it selfe doth sufficientlye condemne vs. It is moreouer an vndoubted doctrine throughout the whole scripture For in euery place our Lord Iesus Christ giueth himselfe the prayse of turning vs shewing that he will soften our stonie hearts Eze. 11.19 20. Phil. 2.3 and make them bowe to obey him and it is his worke not onely to giue vs that we may but that we will and desire to obey his commandementes and to bee shorte there is nothing that the faithfull ought to doe so much as in this behalfe to giue God the glorie confessing that it is in him onely to turne vs that it is he onely that hath adopted vs in such sort that he must needes draw vs by the grace of his holy spirite The Lorde must open our eyes and eares also before we can attayne to this woonderfull wisedome which is conteyned in the gospell Deu. 29.4 Ro. 8.7 because the natural man vnderstandeth not any part of the secrets of God therefore it followeth that it is an especial gift of the holy ghost when he lighteneth our hearts in the faith of his truth 212 Howe we ought to repent THe true preparatiue to repentāce is to be pricked so nearely as we may feele the euill that is in vs condemne our selues for it we must learne to streine our selues to hold our selues as prisoners although the same fall out contrarie to our desire yet neuerthelesse wee must goe on still further that God may winne the vpper hand of vs. We must learn to hate our selues to take displeasure against ourselues and to be reuenged of our owne naughtinesse 2 Co. 7.11 according as the Apostle sayeth 2. Cor. 7. For repentance importeth that men should condemne thēselues and take vengeance on themselues when they see their whole life corrupted and that they should vse an holy anger against it In steede of desiring to bee reuenged of our enemies when they haue doone vs any harme wee should be chafed and angry with our selues yea and punish our selues for faultes when wee cannot frame our selues vnto the will of God Wee should euery man enter into his owne conscience acknowledge howe corrupt and damnable sinners wee are of our selues Mar. 1.15 confesse our sinnes and when we haue doone so let vs enter from them and behold the great mercie of God 213 The qualities of repentance ONe speciall qualitie of repentance is alwayes to bring with it remission of sinnes for where true repentance goeth before there remission of sinnes must necessarily followe after not that repentance deserueth remission of sinnes but because where God worketh repentance there he pardoneth sinne because of his promise Eze. 18.27 When the wicked sayth the Lorde turneth away from his wickednesse that he hath committed and doth that which is lawful and right Esay 55.7 he shall saue his soule a liue And againe let the wicked forsake his wayes and the vnrighteous his own imaginations and returne vnto the Lorde and he will haue mercy vpon him Here we see to whom forgiuenes of sinnes the mercie of God belongeth as namely to the penitent sinners to those that leaue sinne imbrace godlinesse to those that forsake their owne waies and imaginations and turne vnto the Lorde And as for such as walke on in their own waies and folowe the delightes of sin without any sorrowe or purpose to leaue them they haue nothing to doe with the mercie of God and though Iesus Christ had suffered an hundred deathes which could not be yet shall no vnpenitent sinner haue remission of sinnes by his death nor any other benefites of his passion for they belong onely to his Church and chosen people here vpon the earth He therefore that is not of the church he that is not grafted into Christ by faith he that is not a member of his misticall bodie can enioy nothing by Christs death If a mā abide not in me saith our Sauiour Christ he is cast foorth as a branch and withereth Io. 15.6 and men gather them and cast them into the fire and they burne We may reade also in an other place howe God barreth all stubborne sinners from his mercie Deu. 29.18.19 and doth most terriblie shoot out against them He that heareth the words of this curse and blesseth himselfe in his heart saying I shal haue peace although I walke according to the stubbornenesse of my owne heart thus adding drunkennesse to thirst the Lorde will not be mercifull vnto him but then the wrath of the Lord and his iealousie shall smoke against that man euery curse that is written in this booke shal light vpō him 214 Of Sacraments and what a Sacrament is THE Lorde hath added vnto the preaching of the Gospell most holy Sacramentes as namely Baptisme and the supper of the Lorde The Sacramentes are holy actions of the faithfull in the church of Christ ordeyned by the Lorde himselfe to be signes and seales of true doctrine first doubtlesse bearing witnesse that we are receaued of God into grace and into the couenaunte and that he is our God that he clenseth vs from our sinnes regenerateth and reneweth vs and adopteth or chuseth vs as sonnes and receaueth vs vnto the partaking and fellowship of all good thinges which of vs must bee kept holy and we must liue godly and innocently before him They are also testimonies that the true Messias in times past promised vnto the old Fathers from the beginning of the worlde is nowe exhibited or giuen of God vnto the Church of Christ I meane Christ our Lorde who truely gaue his flesh and bloud vnto death to redeeme vs with his flesh bloud to nourish vs vnto eternall life that we againe as the Church by him redeemed Lu. 22.19 should keepe in continuall memory the death of our Lord 1. Cor. 11.26 praise him extoll him and giue thankes vnto him The Sacraments are also to admonish vs of our duties that wee should lead our liues in true godlines brotherly loue hold that one religion with whose sacramentes we are separated also frō al other religions 215 A Sacrament consisteth of three partes SAcramentes doe consist of three partes the first is the outwarde signe the seconde is the spirituall or inwarde grace and the thirde part is the worde of Christes institutiō or promise which is as it were the life and soule of the Sacrament Water in Baptisme signifieth that as water naturally hath a propertie to wash and clense the filth from the bodie Io. 1.7 so doth the grace of God through Christes bloude wash away
vnpossible for vs to be made aliue by being dead that death should be the meanes of our life furthermore that we must bee despised in the world and suffer vile reproches if we will raigne with Iesus Christ and yet the spirit of God telleth vs that it is most certain and therefore will haue vs beat downe al disputations and not reste our selues vpon our owne thoughtes and imaginations for seeing God hath appointed it soe 2. Tim. 2.11 Ro. 6.5 if wee will be his seruants we must staye our selues vpon his counsell and suffer our selues to be guided by him If we bee dead with Iesus Christ saith S. Paule we also shall liue with him By the word death the Apostle meaneth not onely the death of men when God taketh them from the earth 2. Cor. 4.10.11 Col. 3.3 but that we must beare the mortification of Iesus Christ in our bodies to the ende that his life may appeare in vs. For ye are dead saith he in an other place your life is hid with Christe in God euen as the life of trees is hid in the winter The trees in the winter are drie they seeme to be but dead wood without strength but yet their strength sheweth it selfe in the spring time Euen so the case standeth with the faithfull for while they are in this worlde their life is shutte vp in hope Ro. 8.24 Nowe that which we hope for as Saint Paule sayth is not seene the eye of man cannot attaine vnto it It followeth then that in dying wee must liue and liuing wee must dye not onely with one kinde of death but wee must die dayly wee must decay as touching the outward man for sicknesses pouertie afflictions and such like thinges are messengers of death which doe or ought to put vs in minde that our life is but a shadow that it is nothing and that therefore we should renounce the worlde and vtterly banish and reiect all the lustes and vanities of the same 133 All thinges must be forsaken for Gods sake A Faithfull man must alwayes more esteeme and loue God and his kingdome then his own life body wife children friendes and kinred and all thinges else which are in this worlde so that whensoeuer God shal cal vs away from these thinges we must willingly leaue all and followe God after the example of our father Abraham Heb. 11.17 Ge. 22 10. Mat. 10.37 For the Lord sayth in his gospell he that loueth father or mother more then mee is not worthy of me And he that loueth son or daughter more theÌ„ me is not worthy of me Wherefore al meÌ„ must cast away the care of temporall things consider that God in vs while we were sound and in health prouided sufficiently for vs and ours And that therfore nowe Ps 68.5 146.9 when as he hath appointed to call vs away from hence hee will not forsake our family especially seeing he is a father of the widows and fatherlesse but will prouide for them some other waye Io. 19.27 Christ on the crosse was coÌ„tent to haue coÌ„mitted his mother vnto Iohn So we also must coÌ„mend vnto God vnto faithful men those that are coÌ„mitted to our charge 1. Pet. 5.7 ought to be no further careful for theÌ„ but care for think on things eternal 134 Tribulation bringeth foorth patience IF we will shewe our selues to bee the sonnes of God then must our afflictions practise vs in patience except they do so the worke of god thorough our corruptioÌ„ is made voyd of none effect Ro. 5.3 Aduersities hinder not the glorie of the godly because in bearing them patiently they feele the helpe of God which nourisheth and confirmeth their hope therefore it is sure that they profitte but ill which learne not patience Neither doeth this let that there are extant in the Scriptures certaine complaintes of the godly full of desperation for God sometimes for a while doeth so vrge and represse those that are his that scarcely they can breath or thinke vppon consolation but straightwaies he bringeth againe to life those whom he had almost ouerwhelmed in the middest of death So that is alwaye fulfilled in them which the Apostle sayth 2. Cor. 4.8 9. we are afflicted on euery side yet are we not in distresse in pouertie but not ouercome of pouertie we are persecuted but not forsakeÌ„ cast down but we perish not Patience coÌ„meth not of the nature of tribulation wherby we see some are prouoked to murmur against god yea eueÌ„ to curse God but wheÌ„ as the inwarde meeknes which is infused by the spirit of god coÌ„solatioÌ„ which is suggested by the same spirite hath succeeded in the place of stubbornenes frowardnes tribulations are instrumentes to beget patience which tribulation can procure nothing in the wicked and obstinate but indignation and murmuring 135 Patience is a great vertue THe greatest part of men will easily grant that patience is a great vertue as it is in deede and yet there be verie fewe that knowe what it meaneth whereby it may soone be gathered that wee be not very hasty to be patient and to haue the vertue that we esteeme so much God therefore perceiuing such carelesnesse in men hath in diuers places namely in patient Iob set before our eies the thing that is so needefull for vs Iob. 1.20 for if wee bee not patient our faith must needs vanish away for it is not able to continue without the same Iam. 1.3.4 For the which cause it is the will of God that in the midst of the miseries of this worlde wee shoulde alwayes haue a quiet heart and be so well assured of his goodnesse as the same may make vs merrie and contented so that wee may boast our selues against Sathan and against all our enemies But howe were that possible if wee did not looke higher then the worlde and considered not that although our estate bee miserable in the opinion of the flesh yet ought we to bee contented with it seeing our God loueth vs. 136 True patience what it is WE commonly say that a man is patient although hee haue no point of true patience in him For whosoeuer suffreth aduersitie him do men call patient but let vs with all marke that to be patient it behooueth vs to moderate our sorrowe Rom. 5.3 If there be any aduersitie it must be asswaged by considering that God ceaseth not to procure our welfare continually Deu. 30.8 and that wee ought to be subiect to him and that it is good reason he should gouern vs according to his good pleasure Herein doth patience make it selfe to be knowen 137 The prouidence of God encrâ—â—â—eth the patience of the godly BY gods only sufferance it is that Tyrantes persecute that they spoyle men of their goods that they cast them into banishment into pryson and bandes and that they exercise all kinde of crueltie against them It is
vnaduisedly eating of the fruit which was forbidden him he made himselfe which was before threatned vnto him of God subiect vnto sinne Ge. 2.17 deathe and damnation 156 The firste meanes that man had to be deliuered THE first meanes that man had to be deliuered from this bondage of sinne deathe and other calamities whereunto by transgression he was subiect was the law which although it was not of power sufficient to acquite him yet being thereby brought to the knowledge of his misery he might learne to dispaire of his owne strength and fly vnto the refuge and anker hold of Faith Before faith came we were kept vnder the Lawe and shut vp vnto the faith which shuld afterward be reueiled Gal 3.23 Wherfore the Law was our Scholemaister to bring vs vnto Christ that we mighte be made righteous by faith 157 The second meanes THe Lawe being not able to acquite vs from this corruption the celestiall father because her loued the worlde hath restored vs to righteousnesse by his sonne Io. 3.16 namelie by condemning sinne in the fleshe of Christ by cancelling the handwriting of ordinances that was against vs Col. 2.14 hath done away the giltinesse wherewith we were held bound before the Lorde and so are wee absolued that God might repute vs iuste For that Ro. 8.3 that was impossible vnto the Lawe inasmuch as it was weake because of the fleshe God sending his owne sonne in the similitude of sinfull flesh and for sinne condemned sinne in the flesh He hath made him to bee sinne for vs 2. Cor 5.21 which knewe no sinne that wee should be made the righteousnesse of God in him Greater loue then this hath no man When any man bestoweth his life for his freindes Io. 15.13 This loue is sealed vnto vs. Matthew the 26.28 158 Of Christ his person and office his preisthoode and kingdome OVr Lord Iesus Christ before the foundation of the woorlde was laide was ordeyned and appointed to bee the Sauiour of the woorlde In the beginning was the worde and the word was with God and that word was God In substāce and nature touching his diuinity he is coequall with GOD. Io. 1.1 Ioh. 17.5 He. 2.17 4.12 1. Tim. 2. Act. 4.12 And now glorifie mee thou Father with thine ownself with the glory which I had with thee before the world was made There are two natures in Christ a Dyuine and humane the propertye whereof do safely remaine knitte and ioyned in one person He is our onelie Mediatour and Aduocate neither is there saluation in any other For amongest men there is giuen no other name vnder heauen whereby wee shal be saued He is our euerlasting preist who by his one oblation of himselfe hath satisfied for the sinnes of all those that by a liuely faith take hold vppon him But now our high Preist hath obtained a more excellent office inasmuch as he is the mediator of a better testament Heb 8.6 9.11 1. Pet. 1.19 Io. 18.36 He is a king but his kingdome is not of this worlde for if the kingdome of Christ were earthly it would be vnstable and transitory but nowe sith it is heauenly it is certaine that the same shall continue for euer The encrease of his gouernment and peace shall haue no end Esay 9.7 He shall sit vppon the throne of Dauid and vppon his kingdome to order it and to establishe it with iustice and with iudgement from hencefoorthe euen for euer Dan. 7.14 Mich. 4. His dominion is an euerlasting dominion which shall neuer bee taken away and his kingdome shall neuer be destroyed 159 Howe we ought to knowe and confesse Christ WE may not think that a fleight knowledge and confession of Christ the sonne of God and Sauiour of the world is sufficient Ia. 2.19 For the Deuills as Saint Iames saith do beeleeue knowe and tremble yea and the Turkes and infidels do after a manner acknowledge Christ But wee muste knowe and confesse Christe as Peter did saying Thou art Christe the sonne of the liuing God Ma. 16.16 We must deeply pearce or enter into the whole course of the scripture and earnestlye consider by what titles Christ is called and what hee is indeede both in person and office To confesse that Iesus is Christ the sonne of GOD is asmuch as to say that wee knowe confesse and beleeue that Iesus born of the blessed virgine is the blessed seede and the true Messias promised by GOD by the mouth of all his Prophets and the eternall and onely begotten sonne of GOD that is according to his person very God and very man and by his office the true Christ annointed of the holy Ghoste King of Kings and Lorde of Lordes the high preist principall shephearde of our soules the Maister guider and teacher of his flocke our onely Sauiour redeemer mediator and intercessor the head gouernour ruler and defender of his Church And wee may not thinke that the eternall prouidence and wisedome of God woul◠prepare so pretious highe and vnestimable a meanes as to sende downe his sonne to take the forme of a seruaunt vppon him in this vale of misery to woorke onelye some parte of our saluation and so but in parte to execute the office of a sauiour Wherfore wee muste assuredly knowe and confesse that Christ is al that is before spoken wholly and onely without any parte attributed to other For as Peter saieth in the Actes of the Apostles Act. 4.12 there is no other name geuen vnder heauen whereby wee shall bee saued but onely the name of Christ Iesus 160 Christ is the liuelye image of the Father FOrasmuch as men make themselues known by countenance and by worde euen so God sendeth forth his voice vnto vs by the voice of the prophets and hath in the Sacramentes as it were taken vpon him a visible forme that we may know him according to our capacity for as God by his nature is inuisible for God is a spirite so is he neither seene with corporall eyes nor yet heard by these corporall and corruptible eares Neuerthelesse he giueth vnto his seruauntes certaine signes of his presence Io. 4.24 and speaketh vnto men in such manner of speech as may be vnderstood For so he appeared to the Prophets Wherefore that which wee read in Deuteronomy concerning the voice of GOD which the Israelits hear◠is no otherwise to be vnderstood Deu. 4.10 then that they heard the voice of an Angel and not the proper voice of God But when Christ was made manifest in the flesh we had after a sort in him a visible image of the inuisible father Hee himselfe saying Io. 14.9 He which seeth mee seeth my father also He therefore which doth not acknowledge God in his liuely and expresse image doth sufficiently thereby declare that he worshippeth no God at al 2. Cor. 3.14 but a God of his owne imagination Therfore the Apostle saieth that the
pag. 200 The vngodly are not content with their aboundance pag. 366 Gospell The Gospell a necessary witnesse of our saluation pag. 18 We are called by the gospell pag. 18 The dignity of the gospell pag. 133 The Gospell encourageth to godlinesse pag. 134 Of the Gospell and howe it must be preached pag. 306 Grace Wee cannot deserue grace by our workes pag. 239 Grace election vocation c. pag. 267 The first steppe to Gods grace is to confesse our sinne pag. 165 Ground We must not hide our talent vnder the ground .. pag. 372 I Idolatrie Idolatry is enemie to the true seruice of God pag. 36 Images Images are forbidden in the law of God pag. 34 Iniquitie How God doth visitte the iniquities of the fathers vpon the children pag. 40 Iustification The Papists cannot be perswaded of free iustification pag. 2â—3 L Lawe The end of the Lawe pag. 20 The vse of the Law pag. 24 The law and the gospell pag. 25. 26 Difference between the lawe and the Gospell pag. 27 Of the 2 Table of the Law pag. 61 No man fulfilleth the law throughly pag. 128 No man iustified by the deedes of the Law pag. 131 Lyer Against slaunderers and lyers pag. 107 Loue Loue is a token of adoption pag. 12 Loue the fruit of faith pag. 21 Lust seeke Coucupiscence M Magistrates Of Magistrates and how we must obey them pag. 65 Malice seeke Anger Man and meanes Of the fall of man pag. 224 The first meanes that man had to be deliuered pag. 225 The second meanes pag. 226 Mariage and Maried folke Of Mariage and why it was instituted pag. 82 The Papistes opinion concerning Mariage pag. 84 Of Maried solkes pag. 80 Merit and deserue We cannot merit gods fauor pag. 15 Ministers What Ministers ought to bee in the Church pag. 290 The title of the Ministerie pag. 291 What euerye Minister ought to preache pag. 296 The office of Ministers and how men ought to behaue themselues towards them pag. 298 The calling of the Ministerie pag. 302 The true duty of the Ministers of the Gospel pag. 294 Diuersitie of giftes among Ministers pag. 305 Murther seeke Anger N Name We must not take the name of God in vaine pag. 43 The name of God muste bee vsed with reuerence pag. 44 Nature Wee are vtterly blind by Nature pag. 354 Neighbour What is ment by the word Neighbour pag. 118 We must apply our thoughts delits and desires to profit our Neighbour pag. 120 Negligence Gods election must not be a cause of Negligence pag. 5 O Obey Wee muste obey our Superiours and Magistrates pag. 63 Originall sinne What ought to bee considered in originall sinne pag. 168 Originall sinne Looke Sinne. P Papists Pope and Popishe The blasphemy of the Papists coÌ„cerning sinne pag. 171 The doctrine of the Papists repugnant to the scriptures pag. 374 Pastor A right image of a godly Pastor pag. 254 Pacience True pacience what it is pag. 197 Pacience is a great vertue pag. 196 The Prouidence of God encreaseth the pacience of the godly pag. 198 Power Wee haue no power of our selues to serue God pag. 137 Prayer Prayer is a proofe of faith pag. 10 How the way is opened for vs to pray pag. 143 Preach and Preacher seeke Minister and Gospell Prouidence The Prouidence of God pag. 202 The prouidence of God is a great secret pag. 199 Gods prouidence is ouer all pag. 200 Nothing commeth by fortune but by Gods prouidence pag. 203. 208 God by his prouidence preserueth all pag. 205 The right considering of Gods prouidence pag. 206 The Prouidence of God is not only generall pag. 209 R Reall Against the reall presence in the Sacrament pag. 348 Redemption The price of our redemption pag. 12 The end of our redemption pag. 13 Remission and Remit Foure thinges that concurre in remission of sinnes pag. 178 No remission but in Christ pag. 272 The keyes of the kingdome of heauen are all one with the power of binding and loosing of remitting and reteyning sinnes pag. 377 Repentance What repentance is pag. 308 Repentance is necessarie to make pure the conscience pag. 310 Repentance is the gift of God pag. 312 How we ought to repent pag. 313 The qualities of Repentance pag. 314 Riches Of Riches and how they hurt pag. 97 Howe Riches ought to be vsed pag. 99 S Saboth Of the Saboth day pag. 51 The spirituall Saboth pag. 53 The ceremonious vse of the Saboth pag. 55 The end of the Saboth pag. 57 Howe we ought to profite by the Saboth pag. 59 Sacraments Of Sacraments and what a sacrament is pag. 316 A Sacrament consisteth of three parts pag. 318 The beginning of sacramentes is from God pag. 320 why sacraments were ordeined pag. 321 How many sacraments ther be pag. 325 Saincts Of prayer to Saincts pag. 274 Saluation The foundation of our saluation pag. 1 The cause of our saluation is the mercy of God pag. 2 Saluation commeth by faith pag. 241 Sathan Sathan a continual enemy to them that feare God pag. 6 How Sathan hath bewitched the Papists pag. 373 Scripture It is not sufficient to reade the Scripture pag. 140 The Scripture is profitable pag. 141 The Scripture is deuinly inspired pag. 142 The Scriptures must be read with reuerence pag. 143 The drift of the scriptures pag. 149 Season It is not for vs to know the times and Seasons pag. 358 Sinne. Sinne doth possesse our whole nature pag. 181 God is not the author of Sinne. pag. 161. 163. 164. The first step to the grace of God is to confesse our Sinnes pag. 166 Sinne is not of Gods creation but of the deuils procurement pag. 167 What ought to be considered in originall Sinne. pag. 168 The blasphemy of Papistes concerning Sinne pag. 171 Sinne doeth bring death with it pag. 173 Wee must confesse our Sinnes to God pag. 174 Through faith our Sinnes are forgiuen pag. 215 The meanes wherby remission of Sinnes is promised pag. 176 Foure thinges that concur in remission of Sinne. pag. 178 Of binding and loosing of reâ—eyning and remitting Sinne. pag. 377 Slaunderer Against Saunderers and lyers pag. 105 VVe must not vphold the Slaunderer pag. 117 Sobrietie Christians must be continent sober chast and modest pag. 158 Soule Faith is the mouth of the Soule whereby Christ is eaten pag. 342 Souldier Three markes of a Christian Souldier pag. 369 Spirite The spirite of Christ dwelleth in Christians pag. 155 The Spirite of faith is the Spirite of loue pag. 22 The Spirite striueth contrarie to the flesh pag. 382 Stealing Diuerse sorte of stealing pag. 90 Succession Succession is nothing without the doctrine of the Apostles pag. 281 Succession proueth nothing pag. 283 Superior looke Maiestrates Supper Of the Lordes Supper pag. 334 The right vse and meaning of the Lordes Supper pag. 22â— Swearing VVe must not sweare at all pag. 46 Swearing must bee vtterly excluded pag. 49 T Table Howe we ought to be prepared to the Table of the Lorde pag. 341 Of the
lies and deceipts but when wee come to the touchstone of the worde of God wee shall then knowe what is to be receaued and how we may well discerne it from false doctrines and from the forged and counterfaite practises of mens deuises 24 The ende of the Lawe THE Lawe of God doth not only teache vs howe wee ought to liue with our neighbors being conuersaunt with them without deceipt malice or violence and how to serue God in holinesse and righteousnesse 1 Tim. 1.5 but the cheefest ende of the law is to leade vs to Christ to seeke our saluation in him For it hath pleased God to receaue vs into his fauour by the meanes of his onelye son because we are washed and made cleane from our filthinesse 1. Cor. 6 11 because he hath payed our debtes whereby we were in danger to euerlasting death And finally because we cannot bee iustified by the deedes of the lawe or our owne merits Ro. 5.1 Gal. 3.10 but by the free goodnesse of our God The lawe conteyneth nothing contrarye to the Gospell and if wee consider rightly wee shall finde that the Gospell is a simple expounding of that whiche Moyses preached before and althoughe there was a darknesse in the shadowes and figures of the lawe And that God was not in some respecte so gratious vnto the olde fathers as vnto vs yet notwithstanding the substaunce of the Gospel is drawn from thence 1. Tim. 1.5 Heb. 11.2 and wee haue the same faith which they had that liued before the cōming of our Lord Iesus Christ Great cause haue wee therefore to profit in the Lawe of God to take heede we lose not so great a treasure 25 Loue the fruite of Faith LOue proceedeth from faith which carieth with it a good conscience and a pure harte and so is loue the fruite of Faithe whereby wee knowe that which is secret Moreouer we must knowe that faithe is not a wandering opinion it consisteth not in talking well but it is a liuely knowledge rooted in the harte for therein God offereth himself vnto vs will haue vs for our parts to come vnto him 26 The spirit of Faith is the spirit of loue THe same spirit whiche is the spirit of Faith and perswadeth our consciences to beleeue the vnspeakeable goodnesse and mercie of God towards vs in Christ Iesus is also the spirit of loue and enflameth our hartes earnestlie to loue so bountifull and so mercifull a God that vouchsafed when we were yet his enemies to giue his dearlye beloued sonne to death for vs. Io. 3.16 1. Io. 4.9.10 Now if by the motion of one spirit we doe by faithe assuredlie know Gods goodnesse toward vs and by the knowledge and true sense thereof do loue him for the same needes must there follow obedience to his will and perpetual studie to please him Io. 14.13 Faithe then of necessitie bringeth forth loue and loue bringeth forth obedience to his will He that loueth me saieth our sauiour Christ keepeth my sayings This loue then should lead vs to obedience this loue shoulde be the roote of all good doings and not of a proud hope to merit Gods fauour and euerlasting life by our owne good woorkes Luc. 17.10 For when wee haue done all that we can doe as Christe witnesseth wee haue not yet done so much as of duetie we should doe 27 Faith it is that iustifieth HE sheweth himselfe to be a preposterous interpreter of the lawe who seeketh to be iustified by the workes thereof because the Lawe was giuen to this ende that it might leade vs by the hande to another righteousnesse Whatsoeuer the Lawe teacheth whatsoeuer it commaundeth whatsoeuer it promiseth Ro. 5.1 Ro. 10.4 Gal. 3.24 it hath Christ always for his marke and therefore all the partes thereof are to bee directed vnto him And that cannot bee vnlesse we being spoyled of all righteousnesse confounded with the knowledge of sinne doe seeke for free righteousnesse of him onlie For although the lawe of righteousnesse doeth promise a rewarde to his obseruers Yet after it hath brought all vnder giltinesse it substituteth a new righteousnesse which is not gotten by the merit of works Ro. 3 20. but being freely giuen is receaued by faith 28 The vse of the Lawe THe Lawe is giuen to condemne vs to th' end we should seeke saluation in our Lord Iesus Christ forasmuch as in our selues there is nothing but condemnation And although the childrē of God are exempt and set at liberty from the curse therof by the grace of our Lorde Iesus Christ insomuch as hee hath put out the hand writing of ordinances that was againste vs Col. 2.14 and fastened the same vppon the crosse to the end that when we shall come before the iudgement seate of God wee might be acquited and discharged yet notwithstanding because of our manifold corruptions and superfluities God applieth his law to stirr vs vp to goodnesse and to correct our vices that our hartes should not be hardened ◠therefore wee ought to submitte our selues vnto it willinglie and not bee like vnto the wicked whiche must bee constreyned thereunto by force 29 The Lawe and the Gospell THe Law was giuen after a fearefull and terrible manner and it brought nothing but deathe and cursing And the Gospel bringeth vs life and saluation In the law there was as it were a vaile couering Ex. 19.18 Deu. 4.11 and God spake as it were in a shadowe but in the Gospell hee reuealeth himselfe face to face and not onelye in a naturall image but to the end that we should haue our shape turned into his glory and that we should profitte therein from day to daye In the gospell we haue the summe of righteousnesse as saith the Prophet Malachie Mal. 4.2 wherein God saieth not that hee will make his worde as a lampe as before in the Lawe but it is saide that the sun of righteousnesse shall arise and vnder his wings shal be perfect health as the Apostle also declareth that the doctrine which is nowe set foorthe is not darke and obscure For God hath in such sort taken order for what soeuer was expedient for the perfection of our saluatyon that we see clearlie in the doctrine of the gospel what soeuer is necessary and requisit for vs wee neede not any more goe seek the starres seing wee haue the Sunne that shineth so brightlie and therfore let vs learne to bee content with the Gospell forasmuche as God hath giuen vs such a direction as he knoweth meete for our saluation 30 The Lawe and the Gospel THe Lawe sheweth vs our sin the Gospell sheweth vs remedie for it The Lawe sheweth vs our condemnation Ro. 3.20 Io. 1 29 Ro. 7.7 Col. 1.6 Ro. 4.15 Act. 14.3 Io. 1.29 Ro. 5.10 the Gospell sheweth vs our redemption The Law causeth wrathe the gospell is the worde of grace the lawe is the worde of dispaire the gospell is the worde of comfort
Paules Epistles vnto the Romaines 76 What is ment by the word couet TO couet sometimes importeth the will which is in a maÌ„ as wheÌ„ one shall cast his eye vpon the goodes of his neighbour if he shall be tempted to couetousnes and that he norish such a temptation in him and geue himselfe the bridle sinne then hath wonne so much Ex. 20.17 Deu. 5.21 that he hath a resolute will in him that he coulde wish well that the same were his This is one kind of desire which importeth withall a will when a man shall consent vnto sinne and if he had the meane he would put in practise his wicked will and purpose which he hath conceiued Now such wicked desires haue bene already forbidden Deu. 5.18 19. Ex. 20.14 15. when it hath bene said Thou shalt not steale thou shalt not commit adultery For God hath not onely forbidden the acte of fornication and stealing but to desire and lust after either the wife of another or his goodes and substaunce But there are other desires and lusts to the which we cleaue not at all to consent vnto them which oftentimes tickle and stirre vs vp and wee perceiue some motion in vs which is against God and is rebellious to the integrytye and vprightnes which is conteined in the law and such desires are forbidden in this place For God not without cause hauing condemned all euil desires and affections annexeth that this is not yet such a perfection as hee requireth but wee must know that euery affection which stirreth vs vp vnto euill although wee conclude not anye thing within our selues neither rest our selues vpon it that if onely a concupiscence forceably breake forth in vs and wee striue therewith that this is a sinne committed and wee are culpable before God And thus we see what integrytye the Lorde requireth of vs in this commandement Deu. 6.5 Mat. 22 37. Mat. 12.29.30 wheÌ„ hauing forbidden wicked desires he adioyneth that both our sences and mindes must bee locked vp in such sort vnder his feare and inflamed with such a loue and desire to walke in all holines that we be not moued or driuen either on one side or other by any wicked passion to desire either the goodes or the wife of another 77 What is ment by the word neighbour BY the word neighbour God meaneth not onely our kinred and frends at whose hands we hope for some profit and aduauntage or which haue deserued some recompeÌ„ce at our hands but hee wil haue vs to haue an eie to the coÌ„moÌ„ aliaÌ„ce which he hath set among vs for therfore are we all formed after his Image and beare his marke Deu. 5.21 Ex. 20.17 Luk. 10.29.37 Pro. 27.10 Besides this we bee al of one nature the which ought to hold vs in true vnity and brotherlye loue but many make themselues vnworthy of it for some be ful of wilines and malice some are full of pride othersome are ful of harmefulnes so that asmuch as lyeth in theÌ„ they do cut off themselues from the araye and coÌ„pany of neighbours yet notwithstanding although men deserue not â—o be counted and taken for neighbours yet in bearing them loue wee shewe it is good reason that God should ouerweigh our owne naughtines Such as are our enimies labor to deuour vs do notwithstaÌ„ding not cease to be our neighbours in respect of the order that God hath set And for the same cause also our Lorde Iesus Christ telleth vs that it is no charity to recompence him that hath done vs a good turne or seruice nor to loue those whoÌ„ we like of Mat. 5.46 Luk. 6.27 Act. 7.60 1. Cor. 4.13 or at whose haÌ„ds we looke for some profit For the heathen do asmuch as that commeth too but they do it not to obey god and his law and when we haue regard of our owne profit it is rather a louing of our selues then any point of charitye For the markes that charity shooteth at are god and the communion or felowship that ought to be among vs then it is a true proofe that we are desirous to loue God when we endeuour to do good euen to them that are vnworthy of it But because we are very far from the perfection of the law it behooueth vs to fight against our owne nature that we may obey God For the true exercise of christianity is to acknowledge and bewaile our own sinfulnes and infirmitie in discharging our duety towards God and therupon to labour and endeuour to winne of our selues from day to daye so as our lustes maye not ouermaister vs but rather that God may haue such superioritye that in stead of louinge our selues we may labour to imploy our selues in doing good wheresoeuer he calleth vs. 78 We must applye our thoughtes delight and desires to profit our neighbour THe lord our god commandeth vs to bring our desires thoughtes and delightes vnto the good and benefit of our brethren and that wee bring not onely handes to do well to our neighbours but also heartes thoughtes desires lusting longing and delighting therein according as the Apostle testifieth of himselfe that hee was delighted with the lawe of God according to the inner man whereunto accordeth the holye Ghost by the mouth of Salomon saying Pro. 21.15 It is ioye to the iust to doe iudgement Manie haue beene brought to doe outward things in themselues good which neuer had any ioyefull desire in them to glorifie God with them but the holy ghost worketh in his not only a change of workes Ps 51.10 but also an alteration of thoughts desires delights that their desires may be holden within that which is good wherin it behoueth a Christian to be carefull Deu. 29.4 eueÌ„ thus to transforme his delights not taking it sufficient if hee shall haue brought theÌ„ at any time froÌ„ that which was euill vntill he haue ioyned them to that which is good Wherfore let our care be encreased this way let vs be far froÌ„ thinking that the grace of god only reacheth vnto the deede and full consent letting desires and thoughts take their libertie in their corruption but we must confesse as the truth is that his grace not onely brideleth thoughtes from rushinge into that which is euell but also giueth them a sweete taste in that which is good and holdeth them greatly thereunto Wherfore let vs seeke after the grace of God not only to season our deeds but also our thoughtes and delights therewith that our studie thoughts may be occupied in that which is acceptable vnto him 79 Concupiscence restrayned by the Papistes THe Papistes doe restrayne this worde of concupiscence to those euill affections desires which import a resolute will and full consent the which is against the natural sence of Moyses and yet is it a doctrine fully concluded among them And although they cannot deny that to be pricked and prouoked with an euell and wicked desire is a damnable
the gilt and filthinesse from our soules As bread and wine by naturall effecte nourisheth our bodies and strengthneth and comforteth our spirites so doth the heauenly foode of Chriestes bodie and bloud Io 6.48 c. broken and shed for vs vpon the crosse nourish our soules and quicken our spirites to eternall life with GOD. In the olde time the Sacramentes and Ceremonies were profitable for the bodily nourishment as the water gushing out of the rocke Manna and the Pascall lambe but in our Sacramentes Exo. 17.6 God smally or nothinge considereth our bodies but most principally and wholly the releefe Ex. 16.15 c. 12.14 ease and comfort of our soules Therefore as in the olde Testament so nowe much more in the Sacramentes is to bee considered some spirituall and internall thing to the vnderstanding whereof the likenesse of the outwarde signes doe leade vs as in Baptisme our regeneration and new birth and the washing away of our sinnes by the death and passion of Christ In the Lordes supper the heauenly foode of our soules with the bodie that was broken his bloud that was shed vpon the crosse Wherefore good christians in receuing the sacramēt must not haue so much regard to the signe as to the spiritual thing it self for which the outwarde token was ordeined For the efficacie of the Sacraments doth not consist in the visible signe but wholy in the working of the spirite of God Io. 6.63 according as it is Gods pleasure to woorke by meanes by him ordeyned without any derogation thereby to his glorious power 216 The beginning of Sacramentes is from God THE Author and ordeyner of Sacramentes is none other but God himselfe neither Patriarch nor Prophete nor Father nor the whole Church hath autoritie to ordeine any Sacrament The Sacramentes are belonging to the worshippe of God they are signes tokens and witnesses of Gods will And who can make vs certaine of Gods will but God himselfe As also the Apostle teacheth in the first to the Corinth 1. Cor. 2.11 And who can appoint gods worship but God himself According as he saith by his Prophet In vaine they worship mee teaching the traditions of men Esay 29.13 The sacraments were not so ordeyned by God that afterwarde he would haue no more care or regard of them but he alwaies worketh and bringeth to passe al things in the faithfull which keepe his ordinaunce the which he hath promised in his worde Wherefore as the faithfull heare the word of God 1. Tim. 2.4 not as the word of anye mortall man but as proceeding from the mouth of the most highest so also when they receaue the sacraments at the handes of the Ministers they acknowledge that this is the ordinance of GOD 1. Th. 2. i3 Esa 1.20 and that he worketh in the beleeuers and therefore they receaue and vse the sacraments as at the verie hand of God vnto whom they directe the eies of their faith 217. Why Sacramentes were ordeined THe first cause why it was christs pleasure to ordeine sacraments in his Churche is partlye our owne infirmity and weakenesse 1. Cor. 2.14 being dull and slowe in the vnderstanding of heauenly thinges partly the great goodnesse and loue of God that would vouchsafe to attemper himselfe to our simple capacity and to seeke meanes by outward things to ease and helpe the same Secondly that the sacrament might be to vs a blessed exercise whereby we call to our remembrance the benefite of our redemption in Christ and yeelde vnto him moste harty praise and thanks for the same Luk. 22.19 1. Cor. 11.26 according as Christ teacheth vs in the institution of his last supper And as Saint Paule also sayeth in the first to the Corinthians Thirdly that we by the vse and practise thereof might bee traded to the obedience of Gods holy will and commaundements though the things seeme to our selues neuer so simple and meane also that thereby we might openly before God and the world protest and acknowledge that we are his people and of the number of them that looke to be saued preserued and defended by the benefit of Christ only So that the open vse of the sacrament is a parte of that confession wherunto the Apostle Paule Ro. 10.9 Romanes 10. attributeth saluation An other cause end of the Sacramentes is Io. 13.35 that they might be as handes and links of loue vnity and concorde among our selues For the which cause Saint Paule when he exhorted the Ephes to vnitye and loue Eph. 4.5 among other things hee addeth we haue one faith one baptisme And again in an other place wee are one body saith he as many as be pertakers of one life 1. Cor. 10.17 Finally that by the sacraments as by blessed meanes the holy Ghoste working with them hee might impart vnto vs and bestow vpō vs his vnestimable graces and benefits together with al the fruits of our redēption in Christ For as his word is so are his sacraments instruments and means by the working of his holy spirite to bring vnto vs the whole benefit of our saluation 218 The right applying of Christs sufferings and sacraments to our benefit WHeras it is said that the sonne of God was crucified we must not only think that the same was done for the redemption of the worlde but also euery one must on his own behalf ioyne himselfe to Christ and conclude it is for him that he hath suffred So whē we be baptised as it is not for any one man alone so is not the water sprincled vppon al men in common but euery man is baptised seuerally in his owne behalf to the end that euery one of vs may apply it particulerly vnto himself 1. Cor. 6 15. Ep. 5.30 to say that we be al members of our Lord Iesus Christ Also when we receaue the holy supper euery man taketh his owne portion to shewe vs that our Lord Iesus Christ is communicated vnto vs yea euen to euery one of vs. For when we once know the the thing which was done for the redemption of the whole worlde pertaineth to euery one of vs seuerallye it behoueth euery one of vs to say also on his behalfe that the sonne of God hath loued him so dearlie that hee hath geuen himselfe to death for him And that therefore we be of all creatures the most miserable if we accept not such a benefite when it is offered vnto vs. For it is a common doctrine in the holy scriptures that GOD so loued the world that he spared not his onely sonne but gaue him to death for vs Io. 3.16 and also that our Lorde Iesus Christ at such time as we wer his deadly enemies did confirme a maruelous loue towards vs in that he offered himself in sacrifice to make attonement betwen God and vs and to do away al our sins as they might no more come to accompt This is the warrant of our saluation